Matthew 7:21–7:23

Matthew 7:21-23 Matthew 7:21-23 Luke 6:46 21. Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven, bu the who shall do the will of my Father who is in heaven. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? 23. And then will I confess to them, I never knew you depart from me, you who work iniquity. 46. And why call you me Lord, Lord, and do not the things which Isay? Matthew 7:21 . Not every one that saith to me, Lord, Lord. Christ extends his discourse farther: for he speaks not only of false prophets, who rush upon the flock to tear and devour, but of hirelings, who insinuate themselves, under fair appearances, as pastors, though they have no feeling of piety. [478] This doctrine embraces all hypocrites, whatever may be their rank or station, but at present he refers particularly to pretended teachers, [479] who seem to excel others. He not only directs his discourse to them, to rouse them from the indifference, in which they lie asleep like drunk people, but also warns believers, not to estimate such masks beyond their proper value. In a word, he declares that, so soon as the doctrine of the Gospel shall have begun to bear fruit by obtaining many disciples, there will not only be very many of the common people who falsely and hypocritically submit to it, but even in the rank of pastors there will be the same treachery, so that they will deny by their actions and life what they profess with the mouth. [480] Whoever then desires to be reckoned among the disciples, must labor to devote himself, sincerely and honestly, to the exercises of a new life. In the Gospel of Luke, it is a general reproof: Why call you me Lord, Lord, and do not the things which I say? But as this corruption proceeds, for the most part, from pretended teachers, and easily finds its way from them into the whole body, so, according to Matthew, our Lord expressly attacks them. To do the will of the Father not only means, to regulate their life and manners, (as philosophers talked [481] ) by the rule of virtues, but also to believe in Christ, according to that saying, "This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life," ( John 6:40 .) These words, therefore, do not exclude faith, but presuppose it as the principle from which other good works flow. 22. Many will say to me Christ again summons hypocrites to his judgment-seat, as we showed a little ago from Luke. So long as they hold a place in his Church, they both flatter themselves and deceive others. He therefore declares, that a day is coming, when he will cleanse his barn, and separate the chaff and straw from the pure wheat. To prophesy in the name of Christ is, to discharge the office of teacher by his authority, and, as it were, under his direction. Prophecy is here, I think, taken in a large sense, as in the fourteenth chapter of the Epistle to the Corinthians. He might have simply used the word preach, but purposely employed the more honorable appellation, in order to show more clearly, that an outward profession is nothing, whatever may be its brilliancy in the eyes of men. To do wonderful works in the name of Christ is nothing else than to perform miracles by his power, authority, command, and direction: for, though the word homologeso, powers, is sometimes confined to one class of miracles, yet in this and many other passages it denotes every kind of miracles. 23. And then will I confess to them [482] By using the word homologeso, I will confess, [483] Christ appears to allude to the vain boasting, by which hypocrites now vaunt themselves. "They indeed have confessed me with the tongue, and imagine that they have fully discharged their duty. The confession of my name is now heard aloud from their tongue. But I too will confess on the opposite side, that their profession is deceitful and false." And what is contained in Christ's confession? That he never reckoned them among his own people, even at the time when they boasted that they were the pillars of the church. Depart from me. He orders those persons to go out from his presence, who had stolen, under a false title, an unjust and temporary possession of his house. From this passage in our Lord's discourse Paul seems to have taken what he says to Timothy, The Lord knoweth who are his: and, let every one who calleth on the name of Christ depart from iniquity, ( 2 Timothy 2:19 .) The former clause is intended to prevent weak minds from being alarmed or discouraged by the desertion of those who had a great and distinguished reputation: [484] for he declares that they were disowned by the Lord, though by a vain show they captivated the eyes of men. He then exhorts all those who wish to be reckoned among the disciples of Christ, to withdraw early from iniquity, that Christ may not drive them from his presence, when he shall "separate the sheep from the goats," ( Matthew 25:33 .) Footnotes: [478] "Combien qu'au dedans ils n'ayent point d'affection de crainte de Dieu;" -- "though at bottom they have no feeling of the fear of God." [479] "Les docteurs feints et doubles;" -- "reigned and deceitful teachers." [480] "Ce qu'ils enseignent et confessent de bouche;" -- "what they teach and confess with the mouth." [481] "Comme les philosophes ont voulu enselgner le monde;" -- "as the philosophers wished to teach the world." [482] "Et lors je leur diray ouvertement;" -- "and then will I openly say to them." [483] "Le mot Grec dont use l'Evangeliste signifie proprement, Je leur confesseray;" -- "the Greek word, which the Evangelist uses, literally signifies I will confess to them.'" [484] "D'aucuns qui auront en grand bruit, et auront este fort estimez;"-- "of any who shall have made great noise, and shall have been greatly esteemed."

{7} 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. (7) Even the best gifts that exist are nothing without godliness.

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. Not every one that saith unto me, Lord, Lord, shall enter, … — 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, Romans 2:20 ; Romans 2:20 , a pretence of piety, 2 Timothy 3:5 , and a semblance of sanctimony, Luke 8:18 ; Luke 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; ανευ του πραττειν μεχρι του λεγειν . 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: Συναδοντων μεν τοις εργοις αποδεκτεον, διαφωνουντων δε λογους υποληπτεον . Ethic. 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. Ciceronis linguam omnes fere mirantur, pectus non ita. Confess. iii. 4. Seneca could give excellent counsel to others, which himself did not take. In plerisque, contra facere visus est Seneca quam philosophabatur. Dio. He is much taxed for flattery, luxury, covetousness, …, 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. Athenienses literis verbisque bellum adversus Philippum Persei patrem gesserunt. 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," Micah 3:11 ; Micah 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, Ezekiel 47:12 ; Ezekiel 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, … 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, … Judas did all this and was damned. Cainistae sunt offerentes non personam, sed opus personae. Luther. 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, Revelation 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, Proverbs 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. ου ρηματων προφοραν αλλα πραγματων προσφοραν . The foolish virgins were found with their sic dicentes, such talking, but the good servants with their sic facientes such doing.

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, Romans 2:13 1 Thessalonians 4:3 Jam 1:22 ,23 . True religion lies sin obedience to the whole will of God.

Not everyone that saith unto me Lord, Lord,.... Not every one that calls Christ his Lord and Master, professes subjection to him, or that calls upon his name, or is called by his name; or makes use of it in his public ministrations. There are many who desire to be called, and accounted Christians, and who make mention of the name of Christ in their sermons, only to take away their reproach, to cover themselves, and gain credit with, and get into the affections and goodwill of the people; but have no hearty love to Christ, nor true faith in him: nor is it their concern to preach his Gospel, advance his glory, and promote his kingdom and interest; their chief view is to please men, aggrandize themselves, and set up the power of human nature in opposition to the grace of God, and the righteousness of Christ. Now not everyone of these, no, not any of them, shall enter into the kingdom of heaven. This is to be understood not of the outward dispensation of the Gospel, or the Gospel church state, or the visible church of Christ on earth, in which sense this phrase is sometimes used; because such persons may, and often do, enter here; but of eternal glory, into which none shall enter, but he that doeth the will of my Father which is in heaven. This, as it may regard private Christians, intends not merely outward obedience to the will of God, declared in his law, nor barely subjection to the ordinances of the Gospel; but more especially faith in Christ for life and salvation; which is the source of all true evangelical obedience, and without which nothing is acceptable to God. He that seeth the Son, looks unto him, ventures on him, commits himself to him, trusts in him, relies on him, and believes on him for righteousness, salvation, and eternal life, he it is that does the will of the Father, and he only; and such an one, as he is desirous of doing the will of God in all acts of cheerful obedience to it, without dependence thereon; so he shall certainly enter the kingdom of heaven, and have everlasting life; see John 6:40 but as these words chiefly respect preachers, the sense of them is this, that only such who are faithful dispensers of the word shall enter into the joy of their Lord. Such do the will of Christ's Father, and so his own, which are the same, who fully and faithfully preach the Gospel of the grace of God; who declare the whole counsel of God, and keep back nothing that is profitable to the souls of men; who are neither ashamed of the testimony of Christ, nor afraid of the faces of men; but as they are put in trust with the Gospel, so they speak it boldly, with all sincerity, not as pleasing men, but God, and commend themselves to every man's conscience in the sight of God: such as these shall have an abundant entrance into the kingdom and glory of God. The Vulgate Latin adds this clause, "he shall enter into the kingdom of heaven", and so does Munster's Hebrew edition of the Gospel according to Matthew.

Christ here shows that it will not be enough to own him for our Master, only in word and tongue. It is necessary to our happiness 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. Let us take heed of resting in outward privileges and doings, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand. Let every one that names the name of Christ, depart from all sin. There are others, whose religion rests in bare hearing, and it goes no further; their heads are filled with empty notions. These two sorts of hearers are represented as two builders. This parable teaches us to hear and do the sayings of the Lord Jesus: some may seem hard to flesh and blood, but they must be done. Christ is laid for a foundation, and every thing besides Christ is sand. Some build their hopes upon worldly prosperity; others upon an outward profession of religion. Upon these they venture; but they are all sand, too weak to bear such a fabric as our hopes of heaven. There is a storm coming that will try every man's work. When God takes away the soul, where is the hope of the hypocrite? The house 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. May the Lord make us wise builders for eternity. Then nothing shall separate us from the love of Christ Jesus. The multitudes were astonished at the wisdom and power of Christ's doctrine. And this sermon, ever so often read over, is always new. Every word proves its Author to be Divine. Let us be more and more decided and earnest, making some one or other of these blessednesses and Christian graces the main subject of our thoughts, even for weeks together. Let us not rest in general and confused desires after them, whereby we grasp at all, but catch nothing.

21. Not every one that saith unto me, Lord, Lord—the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mr 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.

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 Matthew 7:21 ; 1 Corinthians 1:26 ; 1 Corinthians 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 1 Corinthians 13:1-3 .