Mateus 7:15-20

DISCOURSE: 1332
MEN KNOWN BY THEIR FRUITS

Mateus 7:15. Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them.

THE greater part of our Lord’s Sermon on the Mount was intended to counteract the errors of the Pharisees, and the false glosses by which they had obscured the law of Moses. But, in the words before us, our Lord seems to have intended to counteract the general influence of the Pharisees. They were in high repute for sanctity among the people, even whilst they were filled with all manner of malignant passions. They pretended to have a high regard for religion; but they were, in fact, the bitterest enemies of all vital godliness. It was of great importance that the followers of Christ should know how to distinguish them: and for that purpose our Lord gave them a rule which, in its use and application, was easy, certain, and universal.
Let us consider,

I. Against whom we are here cautioned—

The term “prophets,” though often applied to those who foretold future events, is often to be understood of those only, who, like common ministers, were engaged in preaching the word of God. Of these, many were occupied in disseminating error, rather than truth; and therefore they are justly called “false prophets [Note: 2 Pedro 2:1. False prophets and false teachers are synonymous.].” They were indeed, for the most part, very fair in their pretences, and specious in their appearance; and in this respect were in sheep’s clothing; but their views and designs were hostile to the best interests of the Church: they were proud, selfish, covetous, worldly, and oppressive; and when any opportunity arose of gratifying their malignant dispositions, they manifested their true nature, and shewed themselves to be no other than “ravening wolves.” Of this kind are they,

1. Who lower the standard of the law—

[This was the constant aim of the Pharisees: they explained away the spirituality of the law, and reduced it to a mere letter. Their great object was, to reduce all religion to a few unmeaning observances. Against such persons our Lord, not only in this, but in almost all his discourses, guarded his hearers. He represented them as hypocrites, and said, “Beware of the leaven of the Pharisees and of the Sadducees, which is hypocrisy.” Against such also it is necessary to guard men in every age. Persons of this description often obtain considerable influence by means of their rank and office in the Church; and make little use of that influence, except to decry all serious religion. Every thing beyond their own attainments they call enthusiasm; and profligacy itself finds more favour in their eyes than true piety. Whatever therefore be their station or their influence, our Lord bids us to “beware of them.” If indeed they sustain the sacred office of ministers, then we must “observe and do whatsoever they enjoin,” so far, at least, as it accords with the word of God. But we must not follow them one hair’s breadth beyond: we must not be led by their influence, either to reject truth, or to embrace error; but must be on our guard against them; and “follow them only so far as they themselves are followers of Christ.”]

2. Who corrupt and pervert the Gospel—

[Thus it was with the Judaizing teachers: they blended the observation of the Mosaic ritual with an affiance in the Lord Jesus Christ; and thus, in fact, destroyed the very foundations of the Gospel. St. Paul tells us, that they perverted the Gospel, and introduced another Gospel, which was, in truth, no Gospel at all [Note: Gálatas 1:6.]: and he guards us against them with a holy vehemence, which might appear almost to border on impiety: “If any one, even though he be an angel from heaven, preach any other Gospel unto you than that ye have received, let him be accursed.” “I repeat it,” says he: “if an angel from heaven so corrupt the Gospel, let him be accursed.”

But are there no such teachers in later ages? Yes; in every age of the Church they are very numerous. Men are prone to unite something of their own with the meritorious work of Christ, as a joint ground of their hope; and they are very specious in their arguments: they seem as if they had a great zeal for morality, and were only afraid of countenancing licentiousness. But, whatever be their pretences, we must be on our guard against them. Hear how pointedly the Apostle speaks: “Beware of dogs, beware of evil-workers, beware of the concision.” Beware then of all such persons, and of their fatal errors; for “by the works of the law shall no flesh be justified,” either in whole or in part: nor “can any man lay any other foundation than that is laid, which is Jesus Christ.”]

3. Who distract and divide the Church—

[Many there were of this description even in the Apostolic age; men who would bring forward their own particular notions with a view to draw away disciples after them. Some would insist upon something under the name of science or philosophy [Note: Colossenses 2:8.]: others would deny some of the plainest truths of Christianity [Note: 2 Timóteo 2:16.]: others would plead for a latitude in the indulgence of some particular sins [Note: Apocalipse 2:14.]: others would exalt one teacher or Apostle above all the rest [Note: 1 Coríntios 3:4.]. In short, they were men of an unquiet, disputatious, forward, contentious disposition [Note: 1 Timóteo 6:3.]; loving to have any kind of pre-eminence, and to raise their own credit or interest on the divisions and dissensions of the Church [Note: João 3:9; Gálatas 6:13.]. Now, says St. Paul, “Mark men of this description, and avoid them [Note: Romanos 16:17.].” “Receive them not into your house,” says St. John, “neither bid them God speed [Note: 2 João 1:10.].” And well may we be on our guard against them. Many of them are extremely subtle; and some would almost withstand an Apostle himself [Note: 2 Timóteo 4:15.]. But they are only wolves, yea ravening wolves too, in sheep’s clothing; and though they may express much concern for the welfare of the Church, they fatten on the spoils of every fold to which they can get access [Note: Tito 1:10.]

But as it may often be difficult to discern the characters of these men, our Lord lays down,

II.

The rule whereby we are to judge of them—

It is a plain, acknowledged truth, that we must judge of trees by their fruit—
[No person will expect for a moment to find “grapes on a thorn, or figs on a thistle:” common sense will tell him, that every tree has its own proper productions; and that even the fruit it does bear will not be found in perfection, unless the tree itself be good. “A bad tree cannot bring forth good fruit; nor can a good tree bring forth evil fruit.” The quality of the fruit will infallibly mark the quality of the tree itself. If the fruit be good, it will mark the tree to be deserving of culture and regard; but if bad, to merit nothing but excision and the fire.]
Precisely in the same manner we must judge of those who call themselves prophets of the Lord—
[Twice is it repeated, “By their fruits ye shall know them.” We should inquire, What is the fruit of their doctrine upon themselves and on their hearers? If the people themselves be proud, worldly, covetous, and despisers of real piety, we have no reason to think that they will ever produce the opposite dispositions in us. If they be resting on a wrong foundation themselves, they are not likely to build us up upon that which God has laid in Zion. If they be disputatious, contentious, ambitious of pre-eminence among their fellows, they are not calculated to be useful to us in bringing us to a meek, humble, and heavenly frame.
If our access to them be not such as to enable us to judge of their spirit and conduct, then we must endeavour to notice the effect of their doctrines upon others: and if we find that this is altogether unfavourable, we must be on our guard to prevent any evil accruing to ourselves. We may see in the Holy Scriptures, what was the temper, and what the conversation of Christ and his Apostles: and, if we find the word ministered unto us has a tendency to assimilate us to them, we may safely yield ourselves to its influence: but, if it be calculated to lower the standard of real piety, and to make us rest in low attainments, we should beware lest we be led astray by it, and beg of God that nothing may ever “corrupt us from the simplicity that is in Christ Jesus.”
It may be said, that this will lead those who ought to be learners to put themselves in the seat of judgment and to become judges even of their own teachers. But it must be remembered, that it is one thing to erect a tribunal for the exercising of public judgment, and another thing to form a judgment for the benefit of our own souls. The former is wrong, unless we be officially called to it: but the latter is necessary for our own salvation. We are commanded “not to believe every spirit; but to try the spirits, whether they be of God.” We are told also to “prove all things, and to hold fast that which is good.” But this we cannot do, unless we examine what we hear, and bring it to the unerring standard of “the word and testimony.” Though, therefore, we be not qualified to lay down the law for others, we must all judge for ourselves; since on the exercise of that judgment the eternal welfare of our souls depends. And, if we feel ourselves incompetent for the work, we may apply to God for help; assured that “the meek he will guide in judgment;” and that “a way-faring man, though a fool, shall not be permitted by him to err,” in any thing that shall be necessary for the salvation of his soul.]

As a proper improvement of the subject before us, we would recommend to your attention the following advice:
1.

Take care to profit by the ministry that you do enjoy—

[Though we must so far have our judgment exercised respecting the ministry of the word, as to determine whether its general scope be likely to profit us or not, yet, when we have reason to believe that the truth of God is proposed to us, we should not listen to it with critical ears: we should rather receive it with all humility of mind; and “receive it with meekness, as an engrafted word, able to save our souls.” We should not be satisfied with understanding and approving of what we hear, but should endeavour to reduce it to practice. “If we be hearers only of the word, and not doers, we deceive ourselves [Note: Tiago 1:22.]” — — — Let us then look well to the effect produced on our own souls, and, “as new-born babes, desire the sincere milk of the word, that we may grow thereby.”]

2. Judge of your own state and character by the fruits you produce—

[If we are concerned to judge of others, much more are we of ourselves: for however wise and pious our instructors may be, it will be of no use to us, unless we be pious ourselves; nor, however erroneous they be, shall we suffer, if we be taught and sanctified by the Spirit of God. We must therefore not be contented with adopting right sentiments; but must take care that they influence us in a becoming manner. We should often bring ourselves to the touchstone of God’s word, and examine candidly what advancement we make in the divine life: knowing assuredly that if we be found cumberers of the ground at last, we shall be cut down and cast into the fire: but, if we have abounded in the fruits of righteousness to the glory of our God, we shall be accepted for Christ’s sake, and be acknowledged by him as good and faithful servants, who shall for ever participate his joy.]