Matthew 7:21

We have here the conclusion of this long and excellent sermon, the scope of which is to show the indispensable necessity of obedience to the commands of Christ; this is designed to clench the nail, that it might fix in a sure place: he speaks this to his disciples, that sat at his feet whenever he preached, and followed him wherever he went. Had he sought his own praise among men, he would have said, that was enough; but the religion he came to establish is in power, not in word only (Co1 4:20), and therefore something more is necessary.

I. He shows, by a plain remonstrance, that an outward profession of religion, however remarkable, will not bring us to heaven, unless there be a correspondent conversation, Mat 7:21-23. All judgment is committed to our Lord Jesus; the keys are put into his hand; he has power to prescribe new terms of life and death, and to judge men according to them: now this is a solemn declaration pursuant to that power. Observe here,

1. Christ's law laid down, Mat 7:21. Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, into the kingdom of grace and glory. It is an answer to that question, Psa 15:1. Who shall sojourn in thy tabernacle? - the church militant; and who shall dwell in thy holy hill? - the church triumphant. Christ here shows,

(1.) That it will not suffice to say, Lord, Lord; in word and tongue to own Christ for our Master, and to make addresses to him, and professions of him accordingly: in prayer to God, in discourse with men, we must call Christ, Lord, Lord; we say well, for so he is (Joh 13:13); but can we imagine that this is enough to bring us to heaven, that such a piece of formality as this should be so recompensed, or that he who knows and requires the heart should be so put off with shows for substance? Compliments among men are pieces of civility that are returned with compliments, but they are never paid as real services; and can they then be of an account with Christ? There may be a seeming importunity in prayer, Lord, Lord: but if inward impressions be not answerable to outward expressions, we are but as sounding brass and a tinkling cymbal. This is not to take us off from saying, Lord, Lord; from praying, and being earnest in prayer, from professing Christ's name, and being bold in professing it, but from resting in these, in the form of godliness, without the power.

(2.) That it is necessary to our happiness that we do the will of Christ, which is indeed the will of his Father in heaven. The will of God, as Christ's Father, is his will in the gospel, for there he is made known, as the Father of our Lord Jesus Christ: and in him our Father. Now this is his will, that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another. This is his will, even our sanctification. If we comply not with the will of God, we mock Christ in calling him Lord, as those did who put on him a gorgeous robe, and said, Hail, King of the Jews. Saying and doing are two things, often parted in conversation of men: he that said, I go, sir, stirred never a step (Mat 21:30); but these two things God has joined in his command, and let no man that puts them asunder think to enter into the kingdom of heaven.

2. The hypocrite's plea against the strictness of this law, offering other things in lieu of obedience, Mat 7:22. The plea is supposed to be in that day, that great day, when every man shall appear in his own colours; when the secrets of all hearts shall be manifest, and among the rest, the secret pretences with which sinners now support their vain hopes. Christ knows the strength of their cause, and it is but weakness; what they now harbour in their bosoms, they will then produce in arrest of judgment to stay the doom, but is will be in vain. They put in their plea with great importunity, Lord, Lord; and with great confidence, appealing to Christ concerning it; Lord, does thou not know, (1.) That we have prophesied in thy name? Yes, it may be so; Balaam and Caiaphas were overruled to prophesy, and Saul was against his will among the prophets, yet that did not save them. These prophesied in his name, but he did not send them; they only made use of his name to serve a turn. Note, A man may be a preacher, may have gifts for the ministry, and an external call to it, and perhaps some success in it, and yet be a wicked man; may help others to heaven, and yet come short himself. (2.) That in thy name we have cast out devils? That may be too; Judas cast out devils, and yet was a son of perdition. Origen says, that in his time so prevalent was the name of Christ to cast out devils, that sometimes it availed when named by wicked Christians. A man might cast devils out of others, and yet have a devil, nay, be a devil himself. (3.) That in thy name we have done many wonderful works. There may be a faith of miracles, where there is no justifying faith; none of that faith which works by love and obedience. Gifts of tongues and healing would recommend men to the world, but it is real holiness or sanctification that is accepted of God. Grace and love are a more excellent way than removing mountains, or speaking with the tongues of men and of angels, Co1 13:1, Co1 13:2. Grace will bring a man to heaven without working miracles, but working miracles will never bring a man to heaven without grace. Observe, That which their heart was upon, in doing these works, and which they confided in, was the wonderfulness of them. Simon Magus wondered at the miracles (Act 8:13), and therefore would give any money for power to do the like. Observe, They had not many good works to plead: they could not pretend to have done many gracious works of piety and charity; one such would have passed better in their account than many wonderful works, which availed not at all, while they persisted in disobedience. Miracles have now ceased, and with them this plea; but do not carnal hearts still encourage themselves in their groundless hopes, with the like vain supports? They think they shall go to heaven, because they have been of good repute among professors of religion, have kept fasts, and given alms, and have been preferred in the church; as if this would atone for their reigning pride, worldliness, and sensuality; and want of love to God and man. Bethel is their confidence (Jer 48:13), they are haughty because of the holy mountain (Zep 3:11); and boast that they are the temple of the Lord, Jer 7:4. Let us take heed of resting in external privileges and performances, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand.

3. The rejection of this plea as frivolous. The same that is the Law-Maker (Mat 7:21) is here the Judge according to that law (Mat 7:23), and he will overrule the plea, will overrule it publicly; he will profess to them with all possible solemnity, as sentence is passed by the Judge, I never knew you, and therefore depart from me, ye that work iniquity. - Observe, (1.) Why, and upon what ground, he rejects them and their plea - because they were workers for iniquity. Note, It is possible for men to have a great name for piety, and yet to be workers of iniquity; and those that are so will receive the greater damnation. Secret haunts of sin, kept under the cloak of a visible profession, will be the ruin of the hypocrites. Living in known sin nullifies men's pretensions, be they ever so specious. (2.) How it is expressed; I never knew you; "I never owned you as my servants, no, not when you prophesied in my name, when you were in the height of your profession, and were most extolled." This intimates, that if he had ever known them, as the Lord knows them that are his, had ever owned them and loved them as his, he would have known them, and owned them, and loved them, to the end; but he never did know them, for he always knew them to be hypocrites, and rotten at heart, as he did Judas; therefore, says he, depart from me. Has Christ need of such guests? When he came in the flesh, he called sinners to him (Mat 9:13), but when he shall come again in glory, he will drive sinners from him. They that would not come to him to be saved, must depart from him to be damned. To depart from Christ is the very hell of hell; it is the foundation of all the misery of the damned, to be cut off from all hope of benefit from Christ and he mediation. Those that go no further in Christ's service than a bare profession, he does not accept, nor will he own them in the great day. See from what a height of hope men may fall into the depth of misery! How they may go to hell, by the gates of heaven! This should be an awakening word to all Christians. If a preacher, one that cast out devils, and wrought miracles, be disowned of Christ for working iniquity; what will become of us, if we be found such? And if we be such, we shall certainly be found such. At God's bar, a profession of religion will not bear out any man in the practice and indulgence of sin; therefore let every one that names the name of Christ, depart from all iniquity.

II. He shows, by a parable, that hearing these sayings of Christ will not make us happy, if we do not make conscience of doing them; but that if we hear them and do them, we are blessed in our deed, Mat 7:24-27.

1. The hearers of Christ's word are here divided into two sorts; some that hear, and do what they hear; others that hear and do not. Christ preached now to a mixed multitude, and he thus separates them, one from the other, as he will at the great day, when all nations shall be gathered before him. Christ is still speaking from heaven by his word and Spirits, speaks by ministers, by providences, and of those that hear him there are two sorts.

(1.) Some that hear his sayings and do them: blessed be God that there are any such, though comparatively few. To hear Christ is not barely to give him the hearing, but to obey him. Note, It highly concerns us all to do what we hear of the saying of Christ. It is a mercy that we hear his sayings: Blessed are those ears, Mat 13:16, Mat 13:17. But, if we practise not what we hear, we receive that grace in vain. To do Christ's sayings is conscientiously to abstain from the sins that he forbids, and to perform the duties that he requires. Our thoughts and affections, our words and actions, the temper of our minds, and the tenour of our lives, must be conformable to the gospel of Christ; that is the doing he requires. All the sayings of Christ, not only the laws he has enacted, but the truths he has revealed, must be done by us. They are a light, not only to our eyes, but to our feet, and are designed not only to inform our judgments, but to reform our hearts and lives: nor do we indeed believe them, if we do not live up to them. Observe, It is not enough to hear Christ's sayings, and understand them, hear them, and remember them, hear them, and talk of them, repeat them, dispute for them; but we must hear, and do them. This do, and thou shalt live. Those only that hear, and do, are blessed (Luk 11:28; Joh 13:17), and are akin to Christ. Mat 12:50.

(2.) There are others who hear Christ's sayings and do them not; their religion rests in bare hearing, and goes no further; like children that have the rickets, their heads swell with empty notions, and indigested opinions, but their joints are weak, and they heavy and listless; they neither can stir, nor care to stir, in any good duty; they hear God's words, as if they desired to know his ways, like a people that did righteousness, but they will not do them, Eze 33:30, Eze 33:31; Isa 58:2. Thus they deceive themselves, as Micah, who thought himself happy, because he had a Levite to be his priest, though he had not the Lord to be his God. The seed is sown, but it never comes up; they see their spots in the glass of the word, but wash them off, Jam 1:22, Jam 1:24. Thus they put a cheat upon their own souls; for it is certain, if our hearing be not the means of our obedience, it will be the aggravation of our disobedience. Those who only hear Christ's sayings, and do them not, sit down in the midway to heaven, and that will never bring them to their journey's end. They are akin to Christ only by the half-blood, and our law allows not such to inherit.

2. These two sorts of hearers are here represented in their true characters, and the state of their case, under the comparison of two builders; one was wise, and built upon a rock, and his building stood in a storm; the other foolish, and built upon the sand, and his building fell.

Now, (1.) The general scope of this parable teaches us that the only way to make sure work for our souls and eternity is, to hear and do the sayings of the Lord Jesus, these sayings of his in this sermon upon the mount, which is wholly practical; some of them seem hard sayings to flesh and blood, but they must be done; and thus we lay up in store a good foundation for the time to come (Ti1 6:19); a good bond, so some read it; a bond of God's making, which secures salvation upon gospel-terms, that is a good bond; not one of our own devising, which brings salvation to our own fancies. They make sure the good part, who, like Mary, when they hear the word of Christ, sit at his feet in subjection to it: Speak, Lord, for thy servant heareth.

(2.) The particular parts of it teach us divers good lessons.

[1.] That we have every one of us a house to build, and that house is our hope for heaven. It ought to be our chief and constant care, to make our calling and election sure, and so we make our salvation sure; to secure a title to heaven's happiness, and then to get the comfortable evidence of it; to make it sure, and sure to ourselves, that when we fail, we shall be received into everlasting habitations. Many never mind this: it is the furthest thing from their thoughts; they are building for this world, as if they were to be here always, but take no care to build for another world. All who take upon them a profession of religion, profess to enquire, what they shall do to be saved; how they may get to heaven at last, and may have a well-grounded hope of it in the mean time.

[2.] That there is a rock provided for us to build this house upon, and that rock is Christ. He is laid for a foundation, and other foundation can no may lay, Isa 28:16; Co1 3:11. He is our Hope, Ti1 1:1. Christ in us is so; we must ground our hopes of heaven upon the fulness of Christ's merit, for the pardon of sin, the power of his Spirit, for the sanctification of our nature, and the prevalency of his intercession, for the conveyance of all that good which he has purchased for us. There is that in him, as he is made known, and made over, to us in the gospel, which is sufficient to redress all our grievances, and to answer all the necessities of our case, so that he is a Saviour to the uttermost. The church is built upon this Rock, and so is every believer. He is strong and immovable as a rock; we may venture our all upon him, and shall not be made ashamed of our hope.

[3.] That there is a remnant, who by hearing and doing the sayings of Christ, build their hopes upon this Rock; and it is their wisdom. Christ is our only Way to the Father, and the obedience of faith is our only way to Christ: for to them that obey him, and to them only, he becomes the Author of eternal salvation. Those build upon Christ, who having sincerely consented to him, as their Prince and Saviour, make it their constant care to conform to all the rules of his holy religion, and therein depend entirely upon him for assistance from God, and acceptance with him, and count every thing but loss and dung that they may win Christ, and be found in him. Building upon a rock requires care and pains: they that would make their calling and election sure, must give diligence. They are wise builders who begin to build so as they may be able to finish (Luk 14:30), and therefore lay a firm foundation.

[4.] That there are many who profess that they hope to go to heaven, but despise this Rock, and build their hopes upon the sand; which is done without much pains, but it is their folly. Every thing besides Christ is sand. Some build their hopes upon their worldly prosperity, as if they were a sure token of God's favour, Hos 12:8. Others upon their external profession of religion, the privileges they enjoy, and the performances they go through in that profession, and the reputation they have got by it. They are called Christians, were baptized, go to church, hear Christ's word, say their prayers, and do nobody any harm, and, if they perish, God help a great many! This is the light of their own fire, which they walk in; this is that, upon which, with a great deal of assurance, they venture; but it is all sand, took weak to bear such a fabric as our hopes of heaven.

[5.] That there is a storm coming, that will try what our hopes are bottomed on; will try every man's work (Co1 3:13); will discover the foundation, Hab 3:13. Rain, and floods, and wind, will beat upon the house; the trial is sometimes in this world; when tribulation and persecution arise because of the word, then it will be seen, who only heard the word, and who heard and practiced it; then when we have occasion to use our hopes, it will be tried whether they were right, and well-grounded, or not. However, when death and judgment come, then the storm comes, and it will undoubtedly come, how calm soever things may be with us now. Then every thing else will fail us but these hopes, and then, if ever, they will be turned into everlasting fruition.

[6.] That those hopes which are built upon Christ the Rock will stand, and will stand the builder in stead when the storm comes; they will be his preservation, both from desertion, and from prevailing disquiet. His profession will not wither; his comforts will not fail; they will be his strength and song, as an anchor of the soul, sure and steadfast. When he comes to the last encounter, those hopes will take off the terror of death and the grave; will carry him cheerfully through that dark valley; will be approved by the Judge; will stand the test of the great day; and will be crowned with endless glory, Co2 1:12; Ti2 4:7, Ti2 4:8. Blessed is that servant, whom his Lord, when he comes, finds so doing, so hoping.

[7.] That those hopes which foolish builders ground upon any thing but Christ, will certainly fail them on a stormy day; will yield them no true comfort and satisfaction in trouble, in the hour of death, and in the day of judgment; will be no fence against temptations to apostacy, in a time of persecution. When God takes away the soul, where is the hope of the hypocrite? Job 27:8. It is as the spider's web, and as the giving up of the ghost. He shall lean upon his house, but it shall not stand, Job 8:14, Job 8:15. It fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another: when a wicked man dies, his expectation perishes; then, when he thought it would have been turned into fruition, it fell, and great was the fall of it. It was a great disappointment to the builder; the shame and loss were great. The higher men's hopes have been raised, the lower they fall. It is the sorest ruin of all that attends formal professors; witness Capernaum's doom.

III. In the two last verses, we are told what impressions Christ's discourse made upon the auditory. It was an excellent sermon; and it is probable that he said more than is here recorded; and doubtless the delivery of it from the mouth of him, into whose lips grace was poured, did mightily set if off. Now, 1. They were astonished at this doctrine; it is to be feared that few of them were brought by it to follow him: but for the present, they were filled with wonder. Note, It is possible for people to admire good preaching, and yet to remain in ignorance and unbelief; to be astonished, and yet not sanctified. 2. The reason was because he taught them as one having authority, and not as the scribes. The scribes pretended to as much authority as any teachers whatsoever, and were supported by all the external advantages that could be obtained, but their preaching was mean, and flat, and jejune: they spake as those what were not themselves masters of what they preached: the word did not come from them with any life or force; they delivered it as a school-boy says his lesson; but Christ delivered his discourse, as a judge gives his charge. He did indeed, dominari in conscionibus - deliver his discourses with a tone of authority; his lessons were law; his word a word of command. Christ, upon the mountain, showed more true authority, than the scribes in Moses's seat. Thus when Christ teaches by his Spirit in the soul, he teaches with authority. He says, Let there be light, and there is light.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Not every one that saith ... - The Saviour goes on to say that many, on the ground of a mere profession such as he had just referred to, would claim admittance into his kingdom. Many would plead that they had done miracles, and preached or prophesied much, and on the ground of that would demand an entrance into heaven. The power of working miracles had no necessary connection with piety. God may as well, if he chooses, give the power of raising the dead to a wicked man, as the skill of healing to a wicked physician. A miracle is a display “of his own power” through the medium of another. An act of healing the sick is also a display of “his power” through the agency of another. In neither of these cases is there any necessary connection with moral character. So of preaching or prophesying. God may use the agency of a man of talents, though not pious, to carry forward His purposes. Saving power on the mind is the work of God, and he may convey it by any agency which he chooses. Accordingly, many may be found in the day of judgment who may have been endowed with powers of prophecy or miracle, as Balaam or the magicians of Egypt; in the same way as many people of distinguished talents may be found, yet destitute of piety, and who will be shut out of his kingdom. See Mat 7:21; 1Co 1:26; 1Co 13:1-3. In this last place Paul says that, though he spoke with the tongue of angels, and had the gift of prophecy, and could remove mountains, and had nor charity or love, all would be of no avail. See the notes at 1Co 13:1-3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mat_7:21

Not every one that saith unto Me, Lord, Lord.

The connection between holy obedience to the will of God, and the happiness of heaven

I. Description of the character of those who make an external profession of religion, but walk unworthy of its precepts, connected with the impossibility of their entering in such a state into the kingdom of heaven.

1. It is evident that a person may have much which bears the semblance of piety, while he is far from feeling its genuine influence.

2. The text may refer to the lukewarm and indifferent.

II. THE connection between the character of those who not only profess Christianity, but adorn it by a suitable conversation, with the reward which is held out for their encouragement.

1. The will of God is a term of vast extent.

2. It is easy to see the connection between the character of those who do the will of their Father who is in heaven, and the prospects of future bliss.

Learn:

1. That active obedience to the precepts of Christianity is the surest mark of a genuine Christian believer.

2. The necessity of unremitting endeavours, relying on the strength of Divine grace to qualify us for admission into heaven. (D. Kelly, M. A.)

I. A great truth proclaimed. The religion of Christ is to be practised,

1. For the teachings of Jesus are only understood as they are put into practice.

2. They are only honoured as they are put into practice.

II. A great error perpetrated-mere profession.

1. This error is common.

2. It is displeasing to Christ.

3. It injures the individual who practises it.

4. It is a misrepresentation of Christianity.

III. A great duty. (U. R. Thomas.)

I. The true qualification for admission into the kingdom of heaven. He that doeth the will, etc.

II. The delusive hopes which many will cherish as to admission into Christs kingdom by means of other qualifications.

1. The first having made a strong and ambitious profession of His name.

2. Arising from a life of practical usefulness to others.

III. These hopes wilt, destroyed. (G. T. Noel.)

Profession and practice

Let us observe the kingdom of God in the light of this text.

1. It is a kingdom of fruit, not of thorns, not of leaves.

2. We see that the faith which is so essential to it is an active grace. The proof of sincerity is doing. It is not a mere emotion destitute of energy.

3. That every one that cometh into it must do Gods will. Active trust not enough; it must be in the proper direction. The world is a great law-keeper. Even Christ did the will of His Father.

Learn:

1. That active obeying the will of God is the decisive test of being in the kingdom of God.

2. That it is one thing to hear and another to do the will of God.

3. Nor is confidence sufficient. The Pharisees were sure that they were on the rock. (T. L. Cuyler, D. D.)

The disowned

I. They went a long way in religion.

II. They kept it up a long while.

III. They were fatally mistaken.

IV. They found it out in a terrible way. (C. H. Spurgeon.)

Self-confidence no security

You remember the lighthouse that was built off the coast of England by Winstanley. The architect was confident that the structure was strong, and laughed at the criticisms upon it. To show his confidence, he took up his abode in the building. In the midst of that fearful November storm, how little that confidence availed him as the structure was caught in the grasp of the winds and shaken to pieces! Now another lighthouse stands there well founded, well builded, and lights the mariner to the safe harbour. So that character that is rightly founded and builded in Christ will not only be secure itself, but light others to security, (C. H. Spurgeon.)

Sincere obedience necessary to our acceptance with God

I. Explain the false pretences to the favour of God and the kingdom of heaven.

1. The first pretence is saying to Christ, Lord, Lord -a mere profession of Christianity.

2. The second founded on the gift of prophecy-that is to propagate Christianity and promote edification, separable from a holy life.

II. To illustrate that only solid ground of hope which our Lord establishes.

1. The will of God is revealed plainly.

2. In what sense is it to be done? Infirmity cleaves to us all; the gospel of pardon in Christ requires sincerity in doing His will; a partial obedience will not please Him.

3. There must be a persevering continuance in well doing. This the only ground of hope. (J. Abernethy, M. A.)

The final rejection of false professors

I. The qualifying terms of our admission to heaven-He that doeth the will, etc.

II. The opposite grounds of dependence which many prefer:-

1. National privilege and profession. With such persons religion is a question of geography; they are Christians because born in a land of knowledge.

2. Splendid professions of zeal.

3. Deeds of charity and mercy.

III. The final rejection of all who place their confidence on these insufficient grounds.

1. The period.

2. The dignity of the Son of God at that time.

3. The nature of the profession itself-I never knew you.

4. The designation given to those unhappy men-Workers in iniquity. (J. E. Good.)

The danger of formality and hypocrisy

1. That in the great day there will be an earnest desire in many to enter into the kingdom of heaven.

2. A mere profession of religion will then be found insufficient.

3. All true and obedient believers will be admitted into the heavenly kingdom. (G. Burder.)

Christian profession easy

It is easy enough to assume the character and manner of a Christian, but to live the Christian life is not so easy. A man can make a sham diamond in a very short time, but the real gem must lie for ages in the earth before it can sparkle with perfect purity. We have far too many of these quickly made Christians amongst us, who have never brought forth fruits meet for repentance, nor gone through the fire of trial, and sorrow, and self-sacrifice. Do not trust to feelings, or words, in yourselves or others, look at your life; a real and a false diamond are very much alike, and yet there is all the difference in the world in their value. (Wilmot Buxton.)

Christian profession partial

There is a variety of mineral which, when held before the light, exhibits translucency only on its edges. They are dark in the centre; such are marble, flint, or hornstone. It is so with some men; the light of Christianity has shone upon them and modified much of their external conduct, and produced a considerable regard for piety, but within, the centre of their being, remains in the darkness of sin. (Professor Hitchcock.)

There are many men like ponds, clear at the top, and mud at the bottom; fair in their tongues, but foul in their hearts. (Swinnock.)

Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly. (Buddha.)

The testimony of works more reliable than that of words

Actions are a greater discovery of a principle than words. The testimony of works is louder and clearer than that of words, and the frame of mens hearts must be measured rather by what they do than by what they say. There may be a mighty distance between the tongue and the heart, but a course of action is as little guilty of lying as interest is, according to our common saying. All outward impieties are the branches of an atheism at the root of our nature, as all pestilential sores are expressions of the contagion in the blood. Mens practices are the best indexes of their principles. The current of a mans life is the counterpart of the frame of his heart; who can deny an error in the spring or wheels when he perceives an error in the hand of the dial? Who can deny atheism in the heart when so much is visible in the life? The taste of the water discovers what mineral it is strained through. (Charnock.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 7:21. Not every one, &c. — The Lord Jesus, having declared the whole counsel of God, with regard to the way of salvation, and observed the chief hinderances of those who desire to walk therein, now closes the whole with these and the following weighty words; thereby, as it were, setting his seal to his prophecy, and impressing his whole authority on what he had delivered, that it might stand firm to all generations: that saith, Lord, Lord — That is, that makes a mere profession of my religion, that gives me the title of Lord and Master, or claims an interest in me as his Lord; that calls upon me and pretends to learn of me as a Teacher, to rely on me as a Saviour, to obey me as a Lawgiver, be subject to me as a King and Governor; shall enter into the kingdom of heaven — Shall be acknowledged as a true member of the church militant, or be admitted into the church triumphant. Some that say unto Christ, Lord, Lord, shall be saved, being his true disciples; but every one that does so shall not: None, indeed, shall, as Christ here declares, but such as endeavour to fulfil the whole will of God in faith and holiness, viz., that will which is described in this sermon. They that make it their care to understand the doctrine here declared, to experience the graces here delineated, to perform the duties here enjoined, to shun the hinderances here guarded against, and to embrace the helps here recommended, — they that thus comply with this holy, acceptable, and perfect will of God, shall be acknowledged loyal subjects of Christ’s kingdom here, and shall undoubtedly be admitted to reign with him hereafter.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(4.) Mere profession no assurance in judgment, Mat_7:21-23.

21. Not every one — Our Lord takes a farther step toward the time of final discrimination.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Section 7. (Mat 7:21-29).

The complete disciple.

7. (1) We have now pressed what the complete disciple is in contrast with the mere barren professor, and the man who does not in fact build upon the rock. The time surely comes when the reality under all appearances will be made evident, and nothing will stand but what is real. Empty profession will not do: the saying, "Lord, Lord," is not necessarily subjection to Him. Prophesying, casting out demons, doing miracles, are no decisive proofs of true discipleship. For this there must be living acquaintance with Himself, that true knowledge without which, after all, the life will be lawless.

(2) The second illustration exhibits the true dependence of the soul on Him where He is known; in contrast with the false dependences which betray men to their ruin. In both cases we have pictured the builder of a house - the place of his affections and his rest, but above all, as it is viewed here, his shelter and refuge from the storm. Now for the stability of a house the foundation is the matter of first moment. If the foundation is not firm, no matter how solidly the house is built: it will go with the foundation. Christ and His words are here the rock that abides; all else, whatever be its nature, is but sand. He who puts His sayings livingly into practice shall build a house that will endure the storm. None else and nothing else will: while the fair weather lasts it is quite possible that this last may look better than the rock-set one, and the man who trusts it enjoy a passing triumph. Too soon! and when the storm shall come, too late to remedy it.

(3) No wonder that the multitudes were astonished; no wonder that they found this teaching different from the strange conceits, the externalism and traditionalism of the scribes. It was a Voice from another sphere than that of earth, and the strange authority that was in it suited it yet how well! Nothing else could have suited it: any other tone would have been the renunciation of His whole mission. This claim of authority demanded the miracles that accompanied it; and yet, on the other hand, rested itself not even upon these, but above all on the manifest holiness and love and truth which commanded mind, heart, conscience into His presence, compelling the whole man to reverence; where, at least, the man remained to recognize and answer such a claim.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

7:21 The will of my Father is expressed in Jesus’ teachings (see also 12:50; 21:28-32; Rom 2:13; Jas 1:22-27).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 7:21. Οὐ πᾶς, κ.τ.λ., not every one, etc.) for all in some manner say, and shall say so; see Mat 7:22, and cf. Luk 9:57; Luk 9:59; Luk 9:61.—ὁ λέγων, that saith) Put in opposition to ὁ ποιῶν, that doeth: cf. 1Co 9:27; 1Co 13:1-2.—Μοι, unto Me) The meaning is, “unto Me and My Father;” and again, “My Father’s Will and Mine.”—Κύριε, Lord) Jesus acknowledged that this Divine appellation was due to Him. Many, even men of high rank, called Him LORD: He called no one so, not even Pilate.—ὁ ποιῶν, κ.τ.λ., he that doeth, etc.) There is an antithesis between this and οἱ ἐργαζόμενοι (that work), in Mat 7:23.—τὸ θέλημα, κ.τ.λ., the will, etc.) sc. that which I preach, the righteous will, which is declared in the Law: cf. v. 19.—τοῦ ἐν οὐρανοῖς,[330] which is in heaven[331]) No one, therefore, who is contrary to God will enter heaven.—ἈΛΛʼ Ὁ ΠΟΙῶΝ ΤῸ ΘΈΛΗΜΑ ΤΟῦ ΠΑΤΡΌς ΜΟΥ ΤΟῦ ἘΝ ΟὐΡΑΝΟῖς,[332] ΟὝΤΟς ΕἸΣΕΛΕΎΣΕΤΑΙ ΕἸς ΤῊΝ ΒΑΣΙΛΕΊΑΝ ΤῶΝ ΟὐΡΑΝῶΝ,[333] but he that doeth the will of My Father which is in Heaven,[334] he shall enter into the kingdom of Heaven[335]) These last words,[336] “ipse intrabit in regnum cœlorum,”[337] “he shall enter into the kingdom of heaven,” are found in that most ancient authority, the Latin Vulgate,[338] and from it in both Hebrew editions[339] of St Matthew, in the Anglo-Saxon Version,[340] in Jerome, and in Lupus,[341] Ep. 84, and, perhaps from another version, in Cypria[342]. The copyists of later times, slipping from ΟὐΡΑΝΟῖς to ΟὐΡΑΝῶΝ, have omitted the clause. In antithetical passages of this character, the sacred writers frequently employ the figure entitled Plenus Sermo.[343]

[330-335] The word is in the plural number.—(I. B.)

[336] They are not found in E. M.—(I. B.)

[337] The word is in the plural number.—(I. B.)

[338] See p. 14, f. n. 1.—(I. B.)

[339] See Le Long, Bibliotheca Sacra, pt. II. Sect. 1, §§ 4, 5, 6; and Bengel’s App. Crit. pt. I. Sect. 32, Obs. 6.—(I. B.)

[340] Supposed to have been executed in the eighth century. See Hartwell Horne, vol. II. Pt. I. chap. 3, Sect. iii. § 4.—(I. B.)

[341] LUPUS SERVATIUS (or SERVATUS), a native of France, and disciple of the celebrated Aldric, who sent him to Fulda to study the Holy Scriptures under the famous Rabanus Maurus. He became Abbot of Ferriere A.D. 842, and distinguished himself both as a scholar and a theologian. His character stands high both as a man and an author.—(I. B)

[342] yprian (in the beginning and middle of the third century: a Latin father). Ed. Steph. Baluzii, Paris. 1726.

[343] i.e. give the words in full, even though any reader might have readily supplied them.—ED.

Vulg. abc Cypr. Hil. add “ipse intrabit in regnum cœlorum:” they moreover must read αὐτὸς ipse, not as Beng. has it, hic, οὗτος. BZ and most of the oldest authorities omit the clause.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_7:21-23. Jesus now states in literal terms what He meant to convey through the simile of the fruit. There is much that is arbitrary in the way this passage is dealt with by those who, from their having supposed the ψευδοπροφ. of Mat_7:15 to be Jews, are under the necessity of adopting a different explanation in the present instance. De Wette, going against the context, sees a gradual transition from teachers who teach what is unsound (Mat_7:15-20) to such (teachers and others) as are satisfied with the mere acknowledgment of their belief. That it is still the same false prophets against whom the warning in Mat_7:21-23 is directed, appears from the use of προεφητεύσαμεν in Mat_7:22, and of οἱ ἐργαζ. τ. ἀνομίαν in Mat_7:23, the latter further showing that καρποὶ πονηροί is to be understood as denoting the characteristic mark of such prophets.

οὐ πᾶς] not, no one (Elsner, Fritzsche), but, not every one, 1Co_15:39. Winer, p. 161 [E. T. 214]. Not all who acknowledge me as their teacher will enter the Messianic kingdom, only those among them, and so on. Many will not enter therein. Therefore it is not the case that the teachers are not referred to till Mat_7:22, according to the idea of gradation which de Wette introduces into that verse: even those who work in my name, and so on.

κύριε, κύριε] In addressing their teachers, the Jews employed the title רַב or מַר. Accordingly it came to be used as a title in addressing the Messiah (Joh_13:13 f.), and in the church itself came to be regarded as the summary of belief, inasmuch as it contained the full recognition of the majesty of Jesus person (1Co_12:3; Php_2:11). Christ Himself called no man master. It is on this occasion, and while applying to Himself this Messianic title, that He also says for the first time, ὁ πατήρ μου (comp. Mat_3:17). The twice repeated κύριε is meant to convey the idea of earnestness. See Bornemann, Schol. in Luc. p. 53, and in the Stud. u. Krit. 1843, p. 124. Comp. Mat_25:11; Add. ad Esth. iii. 2, 3; LXX. Psa_71:5; Psa_71:16.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 7:21-23 . False discipleship . From false teachers the discourse naturally passes to spurious disciples. Luke’s version contains the kernel of this passage (Luk 6:46 ). Something of the kind was to be expected in the teaching on the hill. What more likely than that the Master, who had spoken such weighty truths, should say to His hearers: “In vain ye call me Master, unless ye do the things which I say”? As it stands here the logion has probably, as Weiss suggests (Matt. Evang., p. 219), undergone expansion and modification, so as to give to the title “Lord,” originally = מר , Teacher, the full sense it bore when applied to Christ by the Apostolic Church, and to make the warning refer to false prophets of the Apostolic age using Christ’s name and authority in support of anti-Christian tendencies, such as anti-nomianism ( ἀνομίαν , Mat 7:23 ).

Mat 7:21 . ὁ λέγων , ὁ ποιῶν : Of all, whether disciples or teachers, the principle holds good without exception that not saying “Lord” but doing God’s will is the condition of approval and admittance into the kingdom. Saying “Lord” includes taking Jesus for Master, and listening to His teaching with appreciation and admiration; everything short of carrying out His teaching in life. In connection with such lofty thoughts as the Beatitudes, the precept to love enemies and the admonition against care, there is a great temptation to substitute sentimental or æsthetic admiration for heroic conduct. τὸ θέλημα τοῦ πατρός μου . Christ’s sense of His position as Master or Lord was free from egotism. He was simply the Son and Servant of the Father, whose will He and all who follow Him must obey; my Father here for the first time.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Even the best gifts that are, are nothing without godliness.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Not every one that saith unto me, Lord, Lord--the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mar 14:45). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and Lord: and ye say well; for so I am" (Joh 13:13).

shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven--that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still--not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. Not every one] ου πας, a Hebraism, say some, for no person. It is a Graecism and a Latinism too: ου παντων θεων, not ALL of the gods, i.e. not ANY of the gods, HOM. Odyss. Z. 240. So TERENCE Sine omni periclo, without ALL danger, i.e. without ANY danger. And JUVENAL: Sine omni labe, without ALL imperfection, i.e. without ANY. See more in Mr. Wakefield. The sense of this verse seems to be this: No person, by merely acknowledging my authority, believing in the Divinity of my nature, professing faith in the perfection of my righteousness, and infinite merit of my atonement, shall enter into the kingdom of heaven-shall have any part with God in glory; but he who doeth the will of my Father-he who gets the bad tree rooted up, the good tree planted, and continues to bring forth fruit to the glory and praise of God. There is a good saying among the rabbins on this subject. "A man should be as vigorous as a panther, as swift as an eagle, as fleet as a stag, and as strong as a lion, to do the will of his Creator."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) He that doeth the will of my Father.—The continued stress laid on the ethical side of religion, on the nullity of the confession of a true faith (as embodied in the “Lord, Lord”) without doing the will of God, more than confirms the interpretation of Mat_7:16 above given. A further development of the same thought is found in Joh_7:17, and we are taught that it is by doing the will of God ourselves, or rather by willing to do it, that we gain the power to distinguish, so far as we need distinguish, truth from error, man’s teaching from God’s.

The previous words imply that the disciples had already begun to use the title Lord (κύριος) in speaking to their Master (comp. Luk_5:8); but as that word was at the time in common use as one of courtesy (Mat_8:2; Mat_8:6; Joh_20:2), it would not necessarily follow that they had used it in all the later fulness of its meaning.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Therefore whosoever heareth these sayings of mine,.... The comparison in this, and the following verses, is the concluding part of our Lord's discourses upon the mount, which are meant by these sayings, or doctrines, he here speaks of; and as he had in some foregoing verses chiefly respect to preachers, so here, to hearers, his disciples and followers in general. The subject of this comparison, in Luk 6:47 is, "whosoever cometh unto me"; as all that are given to Christ by the Father will do, sooner or later: such whom he encourages to come to him, are they that labour and are heavy laden; and they that come aright, come as poor perishing sinners; they believe in him, give up themselves to him, to be saved by him with an everlasting salvation; all which is owing to efficacious grace. These hear his sayings, as doctrines, not merely externally, but internally, having ears to hear given unto them, so as to understand them, love them, believe them, feel the power, taste the sweetness, and have a delightful relish of them; and such an one hears them,

and doth them: he is not only an hearer, but a doer of the word of the Gospel; the doctrines of it he receives in the love of them, and exercises faith on them; upon Christ, his grace and righteousness held forth in them, which is the great work and business of a Christian, he is to do, and does do in this life: the ordinances of it he cheerfully obeys; and all the duties of religion he performs from love to Christ, without any view to obtain eternal life hereby, which he only expects from Christ, as his sayings and doctrines direct him. The comparison follows,

I will liken him to a wise man, which built his house upon a rock. Luke says, "he is like a man which built an house, and digged deep, and laid the foundation a rock". Every believer is a builder; the house he builds, is his own soul, and the salvation of it; in order to which he digs deep, till he comes to a rock, to a good foundation; he searches diligently into the Scriptures of truth; he constantly attends the ministry of the word; he inquires of Gospel preachers, and other saints, the way of salvation; which having found, he lays the whole stress of his salvation on the rock of ages, which rock is Christ: he makes him the foundation of all his hopes of eternal life and happiness; which is the foundation God has laid in Zion; and which has been laid ministerially by the prophets of the Old, and the apostles of the New Testament; and by believers themselves, when they build their faith and hope upon it. This foundation, the person, blood, and righteousness of Christ, is as a rock, firm and strong, will bear the whole weight that is laid upon it; it is sure and certain, it will never give way; it is immoveable and everlasting; the house built upon it stands safe and sure.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Ver. 21. Not every one that saith unto me, Lord, Lord, shall enter, &c.] Not every verbal professor or forward pretender to me and my truth, shall be saved. That son of perdition called Christ Lord, Lord, yet betrayed him with a kiss; and is gone to his place. How many Judases have we, that speak Christ fair, but by their loose and lawless lives deliver him up to the scoffs and buffetings of his enemies! that bow the knee to him, and bid "Hail, King of the Jews!" yet smite him on the face, and bid him prophesy who smote him; that put a reeden sceptre in his hand, and make him a titular Lord only; having no more than a form of knowledge, Rom 2:20, a pretence of piety, 2Ti 3:5, and a semblance of sanctimony, Luk 8:18, contenting themselves with the name of Christians; as if many a ship had not been called Safe Guard or Good Speed, and yet fallen into the hands of pirates. These are blots of goodness, botches of the Church, as Augustus was used to term his three untoward children, tres vomicas, tria cariomata, mattery imposthumes, ulcerous sores. Epictetus complained that there were many would be philosophers, as far as a few good words would go; {a} but were nothing for practice. Socrates made no distinction between σοφια and σωφροσυνη, knowing and doing. So to know good as to practise it, and evil as to avoid it, this he esteemed the only wisdom. Such as say well and do well, are to be embraced, saith Aristotle: {b} but their very profession is to be suspected that second it not with a suitable practice. Nesciunt insani nesciunt, του καλου το καλον, qui non vivunt honeste, saith another. There are those who speak like angels, live like devils; that have Jacob’s smooth tongue, but Esau’s rough hands. Audi, nemo melius: specta, nemo peius: Loquitur hic ut Piso, vivit ut Gallonius. All men admire Cicero’s tongue, saith St Austin, not so his practice. {c} Seneca could give excellent counsel to others, which himself did not take. {d} He is much taxed for flattery, luxury, covetousness, &c., and something he confesseth hereof (though covertly) in that sentence of his, in his book de Tranquillitate, Nec aegroto, nec valeo, I am neither sick nor sound. Lilies are fair in show, but foul in scent. Coin is white in colour, but draws a black line after it. Glow worms seem to have both light and heat; but touch them only, and it will appear they have neither. Livy saith that the Athenians waged war against Philip of Macedon with letters and words. {e} So do many against the devil; they defy him with their mouths, but deify him in their lives; they spit at his name, but admit his suggestions; they call Christ Lord, Lord, but in truth, and upon the matter, the devil is their good lord; for his servants they are to whom they obey. They lean upon the Lord and say, "Is not the Lord among us? none evil can come unto us," Mic 3:11. But he shall shake them off with a discedite, depart ye. He likes not this court holy water, as they call it, these fair professions and deep protestations of love, when men’s hearts are not with him, when there is not the power of religion, the practice of godliness. The leaves of profession he dislikes not, for as they are of medicinable use, Eze 47:12, so they are good inducements to force a necessity of more fruit. But he looks for more than leaves. He goes down to his garden to see how it comes forward, in righteousness, peace, joy in the Holy Ghost; in meekness, tender heartedness, love; in patience, humility, contentedness; in mortification of sin, moderation of passion, holy guidance of the tongue; in works of mercy, truth, and justice; in self-denial, love of enemies, life of faith; in heavenly mindedness, sweet communion with God, comfortable longing for the coming of Christ, &c. These be those fruits, and that doing of God’s will, without the which our Saviour here averreth there is no heaven to be had, no, though men profess largely, preach frequently, pray ardently, eat and drink at his table, dispossess devils in his name, &c. Judas did all this and was damned. {f} Shalt thou to heaven that doest no more? no, nor so much? Woe to all careless professors and carnal gospellers! The Lord will make all the Churches know that he searcheth the hearts, Rev 2:23, and will not be beguiled with the fig leaves of formality. And for those that carry it more cleanly, as they conceive, and can walk undiscovered, let them know that God (that he may make the name of the wicked to rot) many times so detects their guile, that their wickedness is shown to the whole congregation, Pro 26:26. Or if not so, yet certainly he will do it at that general judgment, that great assize (as it follows in the next verse), when it shall be required of men, non quid legerint, sed quid egerint; non quid dixerint, sed quomodo vixerint, not how much they have talked of heaven, but how well they have walked in the way to heaven; not a proffering of words, but an offering of works, as Agapetus hath it. {g} The foolish virgins were found with their sic dicentes, such talking, but the good servants with their sic facientes such doing.

{a} ανευ του πραττειν μεχρι του λεγειν.

{b} Συναδοντων μεν τοις εργοις αποδεκτεον, διαφωνουντων δε λογους υποληπτεον. Ethic.

{c} Ciceronis linguam omnes fere mirantur, pectus non ita. Confess. iii. 4.

{d} In plerisque, contra facere visus est Seneca quam philosophabatur. Dio.

{e} Athenienses literis verbisque bellum adversus Philippum Persei patrem gesserunt.

{f} Cainistae sunt offerentes non personam, sed opus personae. Luther.

{g} ου ρηματων προφοραν αλλα πραγματων προσφοραν.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Here Jesus Christ shews, that it is not sufficient to believe in him and hear his words, but that in order to salvation, we must join works with faith; for in this shall we be examined at the last day. (Menochius) --- Without faith they could not cry out, Lord, Lord. (Romans x.) But the strongest faith without the works of justice, will not be available to salvation. (1 Corinthians xiii.) (Bristow) --- Many who have the lord continually in their mouths, but care little about putting on the Lord, or penetrating themselves with his true spirit, will find their presumption, and the false consciences they have made to themselves, woefully disappointed. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Some that say unto Christ, Lord, Lord, shall be saved, being the true disciples of Christ; but every one that owneth Christ by an external profession as his Lord, every one that prayeth, though he doth it often, and with some appearing zeal and importunity, shall not be saved, nor doth by it approve himself a true disciple of Christ; but he alone who doth endeavour to fulfil the whole will of God, both by faith and holiness, Rom 2:13; 1Th 4:3; Jam 1:22,23. True religion lies sin obedience to the whole will of God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 21-23. These verses stand in close connexion with vers. 15-20. Seeing that external actions are the result of internal life, it is they, not words nor even miracles (since these may in themselves not be dependent on the inner life, though permitted by the Divine power), by which the true followers of Christ will be finally distinguished from others, and which therefore will alone secure admission to abiding with Christ in the kingdom of heaven. To these verses Luk_13:23-28 have many resemblances (cf. also vers. 13, 14, supra). St. Luke thus omits the warning against false teachers. (For ver. 21, cf. also Luk_6:46)

Not every one that saith unto me, Lord, Lord. Professing obedience. (Mat_6:24) Observe the indirect claim to this title of reverential submission and the implied expectation that it will be given him by many. Shall enter into the kingdom of heaven. The final goal of our hopes. But he that doeth the will of my Father. Not "of me," but of him whom I represent, and to whom I stand in a unique relation (observe the claim). This man also says, "Lord, Lord" (Winer, but not merely says it. Such a man enters into family relationship to Christ. (Mat_12:50) Which is in heaven. Since you desire to enter the kingdom of heaven, be now obeying the will of him who dwells in heaven. (For the thought of the verse, cf. 1Jn_2:4)

Vers. 21-29. Conclusion of the sermon.

I THE NECESSITY OF OBEDIENCE.

1. Not all disciples will be saved. They all say, "Lord, Lord;" they all call themselves by the holy name of Christians; but not all can enter into the kingdom of glory at the last. For our Father which is in heaven is the King of heaven; and none can enter into his kingdom but those who do his will. They all pray, "Thy will be done in earth, as it is in heaven." It is mere hypocrisy, it is mocking God, to say that holy prayer and not to try to do the will of God ourselves. It is done in heaven. There is room for no other will there; all wills in heaven are one with the blessed will of God. We must learn to do our Father"s will in earth, that our will may by his grace be more and more conformed to his most holy will; so may we one day enter into that blessed place where all do his will lovingly and perfectly.

2. Not all teachers. In the great day men will call Jesus Lord. Could he say that, were he not what we know he was, the Lord God Almighty? He accepts the title, for it is his by right; he himself called no man lord. They will call him Lord then, some of them in terror and fearful anticipations; alas! he says there will be many such. They will plead, in deprecation of the dreadful judgment, their works done outwardly for him, and, as it seemed, by his help. "Did we not prophesy by thy Name?" But the gift of prophecy is nothing worth without the grace of love; there have been great preachers gifted with the mighty power of spiritual eloquence who yet knew not the Lord themselves, whose own hearts were cold while they kindled the love of others. Did we not by thy Name cast out devils?" But so did Judas, who was the son of perdition, into whom the devil entered. "Did we not by thy Name do many mighty works?" But Holy Scripture tells us that though we had all faith, so that we could remove mountains, yet we should be nothing if charity were wanting. It seemed a great thing to have the gift of prophecy and the power of working miracles, but these great gifts will not save the soul; there is need of something deeper the hidden life of holiness which the Father only sooth, the submission of the human will in love and faith to the holy will of God.

3. The Lord knoweth them that are his. " "I know mine own," he saith, "and mine own know me." "I never knew you," he will say to the false prophets; to many, alas! who once seemed to be doing great things for him, but yet in their hearts loved him not. "Depart from me." For they were really working iniquity when in the eyes of men they were working for Christ; their life was a lie, untrue, unreal; it was a piece of acting, nothing more. And now the mask is torn away, and the miserable truth is seen. He never knew them as he knoweth his sheep, his chosen. Oh that he may know us as the Father knoweth him, (Joh_10:14, Joh_10:15) with the knowledge of holy, heavenly love; and that we by his grace may learn to know the good Shepherd with that blessed knowledge which is life eternal! (Joh_17:3)

II PARABLE OF HEARING AND DOING.

1. The obedient hearer. He receives the Word with joy; he recognizes it as the Word of God. But he is not content with hearing. Every word that proceedeth out of the mouth of God ought to be listened to with solemn reverence. But there needs something more than solemn reverence, something more than intent listening. The Lord could look into the hearts and thoughts of the vast multitude gathered round the Mount of the Beatitudes. They were astonished at his doctrine; they had listened with interest, with admiration, and with wonder. They would go away. Sometimes they would remember the great Teacher; they would call to mind that look of Divine majesty, those holy eyes beaming with tender love, those tones of touching persuasion and more than human authority; they would tell their friends of the great audience, of the hushed silence, of the strange originality of the Lord"s teaching, so utterly different from that of the scribes. But would their lives be changed? Would they live as many, most of them perhaps, had half intended to live while the sound of the holy words was yet falling on their ears? Alas! no. How many would very soon forget all that they had heard! They would relapse into their old ways; some of them would join the scribes and Pharisees in persecuting the great Master. The Lord knew it would be so; he forewarns them of the danger. The Word of God must be obeyed; obedience is greatly blessed. The obedient hearer is like a wise man, who built his house upon a rock. His religion is the house in which his soul is sheltered the house which is to be his refuge in the storms of adversity, in the hour of death and in the day of judgment. The religion of the obedient hearer is real, deep, and true; it rests upon a rock. That Rock is Christ, the tried Stone, the sure Foundation. The faithful disciple had dug deep, below the surface of words and mere profession, and had reached the Rock; his house rested upon it, it was built into it, and in that union with the living Rock it was safe. Temptation might come, and suffering and persecution; sickness might come, pain of body and anguish of soul; it would come sooner or later; but the house that had foundations, the house that rested on the Rock, could not be shaken; it would stand even when the floods of the river of death were beating against it; for the faithful followers of the Saviour "die in the Lord," in vital union with him who is the Rock of ages.

2. The careless hearer. He heareth, but doeth not. Perhaps he hears with pleasure, with interest; but this is a very unworthy result, if this is all. The Word of God is very sacred and august; it brings a solemn responsibility upon the hearers; it ought to produce conviction, obedience. He that doeth not shall be likened unto a foolish man, which built his house upon the sand. It was without foundations; it rested not upon the Rock. That house is the mere profession of religion outward worship, outward forms, outward conformity; there is no change of life, no reality, no obedience, no serf-denial; there are words only, and not deeds. And that house cannot stand. For a time it may seem fair and stately. It has a look, perhaps, of strength and solidity. But it has no foundations; it cannot give shelter to the trembling soul in sorrow and distress, in sickness and the fear of death. "It fell, and great was the fall of it.

III THE FEELINGS OF THE AUDIENCE. The great sermon was over, but the spell of the Preacher"s voice and manner vet held the people in astonishment. They compared him with the scribes; they were accustomed always to adduce the authority of others Moses, or the prophets, or some famous rabbi. The Lord spake with authority: "I say unto you." He represented himself as the Judge who was to distinguish between the real and the unreal, who would say to the hypocrites," Depart from me. "Only the Son of God could use these words, only One who knew in the depth of his consciousness that he himself was God over all. He spoke with authority then on the Mount of the Beatitudes. He speaks with authority now from heaven. Blessed are the true children of the kingdom. Great must be the fall of the hypocrite and the disobedient.

LESSONS.

1. Words will not save us; only holy obedience, the obedience of the heart: "Thy will be done.

2. It will not help us to hear the greatest preachers unless we try to live as we are taught.

3. Build upon the Rock; think of the end; the sand will not bear the house; the Rock is the Rock of ages.

Vers. 21-29. The saying and hearing contrasted with the doing.

This passage bears internal and intrinsic evidence of standing in the original position at the end, and as the end of the discourse. Its connection with what precedes is also apparent. "Fruits" have been spoken of as the test of the false or the true prophet. And the discourse finishes with a forcible setting forth of the fact that practice, not profession, is the passport, whether into the kingdom of heaven on earth or into the kingdom of "that day." There would seem in form to be allusion to both of these, though we should confess their reality to be but one in either case. Notice

I THE INTRINSIC AND ESSENTIAL QUALIFICATION]FOR CITIZENSHIP IN THE KINGDOM OF HEAVEN. "But," says the Supreme Authority on the matter, "he that doeth the will of my Father which is in heaven." Dwell on:

1. The highness of this type.

2. The encouragingness of it. It is n ot offered as a mocking of our feeble power of excellence, feeble grasp of high conceptions, or feeble, inconstant purposes.

3. The condescendingness, withal, of it. What life of reality should it pour into our pictures of the future and our attempts of the present! What happy natural agreement there is between this statement and the formal petitions of the prayer, "Thy kingdom come; thy will be done in earth as it is in heaven"!

II THE DISTINCT PROPHETIC DECLARATION OF MOST SAD, SOLEMN IMPORT, TO WHICH THE MIGHTY SEER COMMITS HIMSELF. Notice how:

1. Christ specifies the number of the deluded and the presumptuous: "Many.

2. Christ specifies the matters of their delusion and presumption. We have furnished to us hereby both constant warnings for all, and help, not extended for uncharitable use, towards judging of the too transparently impeachable motives of some very busy outer works of men.

III THE THRILLING DISCLOSURE IN PART OF THE JUDGE OF "THAT DAY," AND IN PART OF HIS JUDGMENT. Notice:

1. The long forbearance that had been shown is here witnessed to: "Then I will profess to them." How long had he waited, tried, given room for repentance and for reality!

2. The terrible indictment of the wasted, deluded lifetime: "I never knew you." Christ will not disown, in his glory, majesty, power, and in the startling day of their astounding manifestation, those whom he had once in the day of his hiddenness, or in the yet earlier days of his mortal sorrows, acknowledged. But Christ will say what none had the sure right to say before, "I never knew you," if this be indeed the awful truth!

IV THE SIMILITUDE BY WHICH CHRIST NOW SETS FORTH THE DECISIVE AND DISASTROUS DIFFERENCE BETWEEN HIM WHO HEARS ONLY THE SAYINGS OF CHRISTIAN REVEALED TRUTH, AND HIM WHO ALSO DOES THEM.

1. The man who hears and does the "sayings" of Christ makes knowledge, and the graces that abide, which are realities to abide, to abide here, and to abide evermore.

2. The man who hears indeed, and who does not, makes knowledge, perhaps very much knowledge; it may tower aloft, it may make him tower aloft among men; but he grows no grace; which can come only of work, of discipline, of "much tribulation," and which is the only structure that abides. The exceeding directness, simplicity, and force of these similitudes, and of the comparison instituted by them, have always arrested attention. To "do the sayings" of Christ is the way, and the one only way, to build that holy "house" called a holy nature, a Christian life, the enduring character. Anything less than "doing" the things Christ says may make show; may rise, a very vision, it may be; and may have some sort of foundation; but it will not be the foundation called a rock, and least of all that called the Rock, which is Christ Jesus. B.

Vers. 21-29. The title to the kingdom.

As our Lord concludes his sermon, bringing us before the judgment-seat, so should we habitually judge ourselves as in the searching light of eternity. He advises us

I THAT BY TRUE OBEDIENCE TO THE WILL OF GOD WE PROVE TITLE TO THE KINGDOM.

1. That will is embodied in the "sayings" of Jesus.

(1) The Sinai covenant emanated from him. It was given by the God of glory. But the Father is essentially invisible. The Son has ever been his Revealer. (Joh_1:14, 18 5:37 6:46 1Ti_6:16, 17 1Jn_4:12)

(2) From him also came the Law published from Zion. (Isa_2:3 Luk_24:47) Nowhere is this Law more fully set forth than in this sermon.

(3) The gospel law is love. Loving our neighbour as ourselves. Loving our brother better than ourselves. (Joh_13:34) Loving God supremely. Love is practical.

2. Profession is no substitute for obedience.

(1) Antichrist says, "Lord, Lord!" The Jewish. Mohammedan. Papistical. Infidel. Yet antichrist is the "man of sin" and the" son of perdition.

(2) Hypocrites say, "Lord, Lord!" There are modern Pharisees. "Talking about Christ, his righteousness, merits and atonement, while the person is not conformed to his Word and Spirit, is no other than solemn self-deception" (Clarke). Note: Everything short of doing the will of God is merely saying, "Lord, Lord!" and it is working iniquity. (see Mat_21:31)

3. Zeal in the cause of religion is no substitute for religion. The repetition of the word "Lord" suggests earnestness.

(1) "Workers of iniquity" may prophesy. True prophecy came from Balaam. So from Caiaphas. They may teach; write excellent books; preach excellent sermons; give good advice. A finger-post points out a road it never travels.

(2) "Workers of iniquity" may cast out devils. Origen relates that devils were sometimes cast out by wicked men, using the name of Jesus. (cf. Mat_12:27 Mar_9:39 Act_19:13) The truth, though ministered by ungodly men, may be made the power of God to the salvation of the hearer. The minister of saving truth may himself become a castaway. (cf. 1Co_9:27)

(3) "Workers of iniquity" may perform" many wonderful works." There may be faith-miracles without love. (cf. 1Co_13:1, 1Co_13:2) "Grace may bring a man to heaven without miracles, but miracles will never bring a man to heaven without grace" (Henry). Wonderful works, viz. of party zeal.

II THAT IT IS OF THE UTMOST IMPORTANCE THAT WE BE THUS ABLE TO PROVE OUR TITLE.

1. For the testing will be severe.

(1) It is compared to the striving of fierce elements upon a building. The "rain" in the East comes down in streams. The "floods" then rise with terrible suddenness. And the "wind" rushes with a violence seldom equalled in our climate. So by every kind of temptation from above, from beneath, from around from the world, the flesh, and the devil, are our principles tested even in this world.

(2) But in the day of judgment. "That day". (cf. Ecc_12:14 Dan_7:10 Mat_24:36 Luk_10:12 2Ti_1:12, 2Ti_1:15) Then the heavens and the earth will be shaken; the severity of the testing will be most searching.

2. The life-building founded on the Rock of Ages will abide.

(1) Our work must be begun in him. "Other foundation can no man lay". (cf. Mat_16:18 Eph_2:20) The Founder of the earth is himself an immutable Foundation. (see Heb_1:10-12) "The Name of the Lord is a strong tower.

(2) It must be continued in him. "Not every one that saith unto me. " We have to deal with Christ. "I never knew you never acknowledged or approved you. We must ever have the approbation of him" with whom we have to do." The materials of this building are spiritual. The building is for eternity.

(3) It must be ended in him. He claims to be our Judge. This doctrine astonished the Jews. Jesus spake with the authority of confirming miracles; (cf. Mat_4:24, 25 Mar_1:27 Luk_4:32, Luk_4:36) but it was his doctrine that astonished. (cf. Joh_6:42 Joh 7:46) The scribes never spake in this style. Even the prophets said, "Thus saith the Lord;" but Jesus, "I say unto you.

3. The life-building founded on the sand will be wrecked.

(1) Any foundation other than Christ is sand. Religious speculativeness. Orthodoxy, or right opinion, by abuse of terms is called faith. Innocence or doing no harm. Self-righteousness. Attendance upon the ordinances of religion.

(2) The fool is at as much trouble to build on the sand as the wise man on the rock. How many fools pass for wise men. How often those who pity fools are of their number! Wisdom and folly, in Scripture, express not intellectual but moral states.

(3) False hopes are delusive. Sand looks like rock. In the judgment everything will be tested. (cf. Rom_2:11 1Co_3:13)

(4) The doom of the foolish is dreadful. The more pretentious the building the greater the wreck. "Depart from me." Separation from Christ is hell. Note: The ending of this sermon teaches that it is not necessary that every sermon should end with consolation. But let us be wise, prudent, in time. J.A.M.

The self-deception of professors.

The professors here are the "prophets" of ver. 15. But the sadness of their condition comes out in a very striking way when they are seen to be both deceivers and self-deceivers. There may be a designed allusion to the characteristic teachers of the day, some of whom were hypocrites, and some of whom were self-deceived. Illustration may be found in the mischievous influence of the Judaist teachers who followed St. Paul and eagerly laboured to destroy his spiritual work.

I THE SELF-DECEPTION OF THE FLUENT SPEAKER. "Have we not prophesied in thy Name?" Reference may be made, not merely to glib and easy public speaking, but also to glib and easy expression in prayer; and in the utterance of religious feelings and experiences. Strange is the power of self-deception in these things. Because we can express, we feel sure we must feel. Because we can express earnestly, we satisfy ourselves that we must be feeling deeply. It costs great heart-searching, and continuous watchfulness, if our speech is made and kept strictly sincere. And it will soon be found that the talker is too often a mere talker.

II THE SELF-DECEPTION OF THE EXORCIST. "In thy Name have cast out devils." Remember that, in our Lord"s day, there were many who claimed power to exorcise devils. Noticing that Christ cast out devils, it was easy to deceive themselves into the idea that they could exorcise as they had been accustomed to do, only using Christ"s Name. They stand to represent those professors who continue life on precisely the old principles, but think they secure themselves by freely using Christ"s Name. Everything depends on their right, as disciples, to use the Name. They must belong to Christ first.

III THE SELF-DECEPTION OF THE MIRACLE-WORKER. Miracle-worker, in those days; successful man in religious work, in these days. We are constantly deceived into saying of a man, "He must be a good man, for see how successful he is." Then, how the man may be sell-deceived by the success! Success may be won on purely human principles, and may have nothing Divine in it. Personal relation to Christ is the beginning of all good work. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Not every one - That is, no one that saith, Lord, Lord - That makes a mere profession of me and my religion, shall enter - Whatever their false teachers may assure them to the contrary: He that doth the will of my Father - as I have now declared it. Observe: every thing short of this is only saying, Lord, Lord. Luke vi, 46.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

kingdom

(See Scofield "Mat 3:2").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

False discipleship:

v. 21. Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven.

False teachers have been characterized, spurious disciples are here described. Not all of those that make a practice of public confession are in truth confessors. They may try to cover their hypocrisy by publicly acknowledging and professing Jesus as the Lord, thus apparently giving Him divine honor and glory, which is implied in this appellation. But a mouth-Christianity can never be a valid substitute for heart-Christianity. The fact that the lips readily form the name of Christ the Lord, make a practice of repeating it, will bring no one into the kingdom of heaven nor let him enter into the blessed communion of those that are one with Christ. Even a mere listening to His teaching with admiration and appreciation will avail nothing. But among those that profess Christ there are also others, such as have received Christ in faith and have by Him been renewed in heart and mind. They receive spiritual power from Him continually and are thus enabled to carry out the will of the heavenly Father in their lives. The performing of the will of God thus becomes the criterion by which the sincerity of their discipleship is tested. Christ calls God "My Father. " In His deep humility He is not seeking His own glory. He has the right to bear the name Lord and to demand obedience to His will. But He impresses upon His hearers the sacredness of the revealed will of God; that should find expression in their lives.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Not every one; that is, Not any one that saith Lord, Lord, that is, that owneth me by way of profession, by way of prayer, and by way of appeal, shall be saved; But he that doeth the will of my Father sincerely and universally.

Learn hence, 1. That multitude at the great day shall be really disowned by Christ, as none of his servants, that did nominately own him for their Lord and Master: many that have now prophesied in his name, shall then perish in his wrath: many that have cast out devils now, shall be cast out to devils then: such as have now done many wonderful works, shall then perish for evil workers.

Note, 2. That a bare name and profession of Christianity, without the practice of it, is a very insufficient ground to build our hopes of heaven and salvation upon. A profession of faith and purposes of obedience, without actual obedience to the commands of God, will avail no person to salvation.

3. That gifts, eminent gifts, yea extraordinary and miraculous gifts, are not to be rested in or depended upon as sufficient evidences for heaven and salvation. Gifts are as the gold which adorns the temple, but grace is like the temple that sanctifies the gold.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom. The Lord has shown that the entrance into the kingdom is through the “strait gate.” He now shows more particularly what is needed to enter. Certain ones are described who cannot enter in. “Not every one” implies that some who say, “Lord, Lord,” etc., shall enter in. Those enter who do the will of my Father. No one can be a citizen of the kingdom who does not obey the King.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

will enter into the kingdom of heaven

Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in the book of Matthew. If possible, keep "heaven" in your translation. AT: "will live with God in heaven when he shows himself to be king" (See: Metonymy)

those who do the will of my Father who is in heaven

"whoever does what my Father in heaven desires"

Father

This is an important title for God. (See: Translating Son and Father)

in that day

Jesus said "that day" knowing his hearers would understand he was referring to the day of judgment. You should include "the day of judgment" only if your readers would not understand otherwise. (See: Assumed Knowledge and Implicit Information)

did we not prophesy ... drive out demons ... do many mighty deeds?

The people use a question to emphasize that they did these things. AT: "we prophesied ... we drove out demons ... we did many mighty deeds." (See: Rhetorical Question)

we

This "we" does not include Jesus. (See: Exclusive and Inclusive "We")

in your name

Possible meanings are 1) "by your authority" or "by your power" or 2) "because we were doing what you wanted us to do" or 3) "because we asked you for the power to do it" (See: Metonymy)

mighty deeds

"miracles"

I never knew you

This means the person does not belong to Jesus. AT: "You are not my follower" or "I have nothing to do with you" (See: Idiom)

translationWords

lord

kingdom of God

will of God

God the Father

heaven

prophet

cast out

demon

works

declare

evildoer

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

21.] The doom of the hypocritical false prophets introduces the doom of all hypocrites, and brings on the solemn close of the whole, in which the hypocrite and the true disciple are parabolically compared.

Observe that here the Lord sets Himself forth as the Judge in the great day, and at the same time speaks not of τὸ θέλ. μου, but τὸ θέλ. τοῦ πατρός μου: an important and invaluable doctrinal landmark in this very opening of His ministry in the first Gospel.

οὐ πᾶς is not here ‘no one,’ as some (Elsner, Fritzsche) have interpreted it. That meaning would require πᾶς … οὐκ εἰσελεύσεται.

The context must rule the meaning of such wide words as λέγει. Here it is evidently used of mere lip homage; but in οὐδεὶς δύναται εἰπεῖν Κύριος Ἰησοῦς εἰ μὴ ἐν πνεύματι ἁγίῳ, 1Co 12:3, the “saying” has the deeper meaning of a genuine heartfelt confession. To seek for discrepancies in passages of this kind implies a predisposition to find them: and is to treat Holy Scripture with less than that measure of candour which we give to the writings of one another.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21. Not every one who saith to Me, Lord, Lord, shall enter into the kingdom of the heavens; but he who doeth the will of My Father who is in the heavens.] Cf. Luk 6:46.

ὁ ποιῶν τὸ θέλημα, κ.τ.λ.] Cf. Aboth 5:22 (R. Jehudah ben Thema): “Be bold as a leopard, and swift as an eagle, and fleet as a hart, and strong as a lion to do the will of thy Father which is in heaven”; 2:4 (R. Gamaliel iii., c. 210 a.d.): “Do His will as if it were thy will”; Siphri (Ugol.), 872: “If any one keeps the law and does the will of his Father who is in heaven.” The phrase to do the will is common in Jewish writings; cf. Mechilta (Ugol.) 220, 222, 230, 240, 242; Siphri (Ugol.) 956; Berakhoth 16b “It is our will to do Thy will.”

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.