Luke 6:39-45

We learn, in the first place, from these verses, the great danger of listening to false teachers in religion. Our Lord compares such teachers and their hearers to the blind leading the blind, and asks the reasonable question, “Shall they not both fall into the ditch?” He goes on to confirm the importance of His warning by declaring, that “the disciple is not above his master,” and the scholar cannot be expected to know more than his teacher. If a man will hear unsound instruction, we cannot expect him to become otherwise than unsound in the faith himself.

The subject which our Lord brings before us here deserves far more attention than it generally receives. The amount of evil which unsound religious teaching has brought on the Church in every age is incalculable. The loss of souls which it has occasioned is fearful to contemplate. A teacher who does not know the way to heaven himself, is not likely to lead his hearers to heaven. The man who hears such a teacher runs a fearful risk himself of being lost eternally. “If the blind lead the blind both must fall into the ditch.”

If we would escape the danger against which our Lord warns us, we must not neglect to prove the teaching that we hear by the holy Scriptures. We must not believe things merely because ministers say them. We must not suppose, as a matter of course, that ministers can make no mistakes. We must call to mind our Lord’s words on another occasion, “Beware of false prophets.” (Matt. 7:15) We must remember the advice of Paul and John: “Prove all things.” “Try the spirits whether they are of God.” (1 Thess. 5:21; 1 John 4:1) With the Bible in our hands, and the promise of guidance from the Holy Ghost to all who seek it, we shall be without excuse if our souls are led astray. The blindness of ministers is no excuse for the darkness of the people. The man who from indolence, or superstition, or affected humility, refuses to distrust the teaching of the minister whom he finds set over him, however unsound it may be, will at length share his minister’s portion. If people will trust blind guides, they must not be surprised if they are led to the pit.

We learn, secondly, from these verses, that those who reprove the sins of others should strive to be of blameless life. Our Lord teaches us this lesson by a practical saying. He shews the unreasonableness of a man finding fault with “a mote,” or trifling thing in a brother’s eye, while he himself has “a beam,” or some large and formidable object sticking in his own eye.

The lesson must doubtless be received with suitable and scriptural qualifications. If no man is to teach or preach to others, until he himself is faultless, there could be no teaching or preaching in the world. The erring would never be corrected, and the wicked would never be reproved. To put such a sense as this on our Lord’s words, brings them into collision with other plain passages of Scripture.

The main object of our Lord Jesus appears to be to impress on ministers and teachers the importance of consistency of life. The passage is a solemn warning not to contradict by our lives, what we have said with our lips. The office of the preacher will never command attention unless he practices what he preaches. Episcopal ordination, university degrees, high-sounding titles, a loud profession of doctrinal purity, will never procure respect for a minister’s sermon, if his congregation sees him cleaving to ungodly habits.

But there is much here which we shall all do well to remember. The lesson is one which many besides ministers should seriously consider. All heads of families and masters of households, all parents, all teachers of schools, all tutors, all managers of young people,–should often think of the “mote” and the “beam.” All such should see in our Lord’s words the mighty lesson, that nothing influences others so much as consistency. Let the lesson be treasured up and not forgotten.

We learn, lastly, from these verses, that there is only one satisfactory test of a man’s religious character. That test is his conduct and conversation.

The words of our Lord on this subject are clear and unmistakable. He draws an illustration from a tree, and lays down the broad principle, “every tree is known by his own fruit.” But our Lord does not stop here. He proceeds further to show that a man’s conversation is one indication of his state of heart. “Of the abundance of the heart his mouth speaketh.” Both these sayings are deeply important. Both should be stored up among the leading maxims of our practical Christianity.

Let it be a settled principle in our religion that when a man brings forth no fruits of the Spirit, he has not the Holy Ghost within him. Let us resist as a deadly error the common idea, that all baptized people are born again, and that all members of the Church, as a matter of course, have the Holy Ghost. One simple question must be our rule. What fruit does a man bring forth? Does he repent? Does he believe with the heart on Jesus? Does he live a holy life? Does he overcome the world? Habits like these are what Scripture calls “fruit.” When these “fruits” are wanting, it is profane to talk of a man having the Spirit of God within him.

Let it be a settled principle again in our religion, that when a man’s general conversation is ungodly, his heart is graceless and unconverted. Let us not give way to the vulgar notion, that no one can know anything of the state of another’s heart, and that although men are living wickedly, they have got good hearts at the bottom. Such notions are flatly contradictory to our Lord’s teaching. Is the general tone of a man’s communication carnal, worldly, irreligious, godless, or profane? Then let us understand that this is the state of his heart. When a man’s tongue is extensively wrong, it is absurd, no less than unscriptural, to say that his heart is right.

Let us close this passage with solemn self-inquiry, and use it for the trial of our own state before God. What fruits are we bringing forth in our lives? Are they, or are they not, fruits of the Spirit?–What kind of evidence do our words supply as to the state of our hearts? Do we talk like men whose hearts are “right in the sight of God?”–There is no evading the doctrine laid down by our Lord in this passage. Conduct is the grand test of character. Words are one great symptom of the condition of the heart.