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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 6:37–49. His four-level outline is real structure in the source text, so it is rendered as structure.
All these sayings of Christ we had before in Matthew; some of them in ch. 7, others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here,
I.We ought to be very candid in our censures of others, because we need grains of allowance ourselves:
"Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, Luk 6:37. Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs.
II.If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it:
Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things (Luk 6:38): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it (Heb 6:10), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly.
III.We must expect to be dealt with ourselves as we deal with others:
With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did (Jdg 1:7), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence.
IV.Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them (Luk 6:39):
Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction.
V.Christ's followers cannot expect better treatment in the world than their Master had, Luk 6:40.
Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master - dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple.
VI.Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, Luk 6:41, Luk 6:42.
1.Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye.
2.Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it?
3.Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs.
VII.We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are.
1.The heart is the tree, and the words and actions are fruit according to the nature of the tree, Luk 6:43, Luk 6:44. If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany (Isa 32:6), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, Sa1 24:13.
2.The heart is the treasure, and the words and actions are the expenses or produce from that treasure, Luk 6:45. This we had, Mat 12:34, Mat 12:35. The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, Joh 2:8. Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, Joh 3:31. Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it.
VIII.It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.
1.It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Mat 7:21, Mat 7:22), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination.
2.It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude (Luk 6:47-49), which shows,
(1.)That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do, - that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, Ti1 6:19. They who do thus do well for themselves; for,
[1.]They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord.
[2.]They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they.
[3.]Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.
(2.)That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.
Historical interpretation
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It is fitting, then, not only to be called Christians, but to be so in reality. For it is not the being called so, but the being really so, that renders a man blessed. To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, "Why call ye Me Lord, and do not the things which I say? " For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites.
And, "Why call ye me, Lord, Lord, and do not the things which I say? ".
In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, "Why call ye Me Lord, Lord, and do not the things which I say to you? "
"Why call ye me Lord, Lord "He says, "and do not the things which I say? ".
Wherefore also he added: "But with all of them He was not well pleased. "Who is this? He who said, "Why do you call Me Lord, and do not the will of My Father? ".
For these point out the heretics, who indeed go upon the name of the Father and the Son, but are incapable of triturating and grinding down the clear declaration of the oracles, and who, besides, perform the works of righteousness coarsely and not with precision, if they perform them at all. To such the Lord says, "Why will ye call me Lord, Lord, and do not the things which I say? ".
And "Why call ye Me Lord, Lord, and do not the things which I say? "
This being the case, who will He clearly be that said, "Why callest thou me Lord, Lord? " Will it be he who had as yet never been called on, because never yet revealed; or He who was ever regarded as the Lord, because known from the beginning-even the God of the Jews? Who, again, could possibly have added, "and do not the things which I say? "Could it have been he who was only then doing his best to teach them? Or He who from the beginning had addressed to them His messages both by the law and the prophets? He could then upbraid them with disobedience, even if He had no ground at any time else for His reproof.
(in Orat. cont. Sabell.) This is not then the word of man, but the Word of God, manifesting His own birth from the Father, for He is the Lord Who is born of the Lord alone. But fear not the duality of Persons, for they are not separate in nature.
(in Princ. Prov.) But lay your foundations upon a rock, that is, lean upon the faith of Christ, so as to persevere immoveable in adversity, whether it come from man or God.
Or, He teaches that the obedience to heavenly precepts is the foundation of all virtue, by means of which this our house can be moved neither by the torrent of pleasures, nor by the violence of spiritual wickedness, neither by the storms of this world, nor by the cloudy disputations of heretics; hence it follows, But the flood came, &c.
For on this account our Jesus Himself said to one who often called Him Lord, but did none of the things which He prescribed, 'Why call ye me Lord, Lord, and do not the things which I say?' For it is not saying that will profit any one, but doing. By all means, therefore, is there need of good works.
But salvation is in this, that you do His will of whom you have conceived a love and affection through the gift of God; lest that saying of His be addressed to you which He spoke, 'Why call ye me Lord, Lord, and do not what I say?' [Luke 6:46]
But Lordship both in name and reality belongs only to the Highest Nature.
Lest any one should vainly flatter himself with the words, Out of the abundance of the heart the mouth speaketh, as if words only and not rather works were required of a Christian, our Lord adds the following, But why call ye me Lord, Lord, and do not the things which I say? As if He said, Why do ye boast of sending forth the leaves of a right confession, and show forth no fruit of good works.
The rock is Christ. He digs deep; by the precepts of humility He plucks out all earthly things from the hearts of the faithful, lest they should serve God from regard to their temporal good.
Or the foundation of the house is the resolution to live a good life, which the perfect hearer firmly lays in fulfilling the commandments of God.
A flood comes in three ways, either by unclean spirits, or wicked men, or the very restlessness of mind or body; and as far as men trust in their own strength they fall away, but as long as they cling to the immoveable rock they cannot even be shaken.
The house of the devil is the world which lieth in wickedness, (1 John 5:19.) which he builds upon the earth, because those who obey him he drags down from heaven to earth; he builds without foundation, for sin has no foundation, standing not by its own nature, for evil is without substance, which yet whatever it is, grows up in the nature of good. But because the foundation is called so from fundus, we may not unfitly understand that fundamentum is placed here for fundus. As then he who is fallen into a well is kept at the bottom of the well, so the soul falling away remains stationary, as it were, at the very bottom, as long as it continues in any measure of sin. But not content with the sin into which it is fallen, while daily sinking into worse, it can find no bottom, as it were, in the well to which it may fix itself. But every kind of temptation increasing, both the really bad and the feignedly good become worse, until at last they come to everlasting punishment. Hence it follows, Against which the stream did beat vehemently. By the force of the stream may be understood the trial of the last judgment, when both houses being finished, the wicked shall go into everlasting punishment, but the righteous into life eternal. (Mat. 25:46.)
Why do you call me 'Lord, Lord,' and do not do what I say? As if he were saying in other words: Why do you boast of producing the leaves of correct confession, you who show no fruits of good works? From which the Apostle, separating the precious from the vile, that is, the good treasure from the bad, the good tree from the bad, the perfect disciple of a good teacher from a hypocrite, the seeing guide from the blind one, said: "But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power. For the kingdom of God is not a matter of talk but of power" (1 Corinthians 4). Therefore, through the speech of the mouth, the Lord signifies everything that we bring forth from the heart by deed, word, or thought, which are more than what is nakedly and openly said to men before his eyes. For it is also the custom of the Scriptures to put words in place of things. Hence the Psalmist says: "Say to my soul, 'I am your salvation'" (Psalm 35). And Hezekiah: "There was nothing in my storehouses that I did not show them" (Isaiah 39). Surely he revealed to the Chaldeans the secrets of things, not words. Likewise, the Apostle: "And no one can say 'Jesus is Lord' except by the Holy Spirit" (1 Corinthians 12). For as he meant to say, no one perceives the Lord Jesus by understanding, no one embraces him by will, except through the grace of the Holy Spirit.
“Every tree which does not bear fruit will be cut down and cast into the fire.” He is referring to human beings as trees and to their works as the fruit. Do you want to know which are the bad trees and what are the bad fruits? The apostle teaches us this. He says, “The works of the flesh are manifest: they are fornication, impurity, self-indulgence, idolatry, sorcery, malice, strife, jealousy, anger, quarrels, conflict, factions, envy, murder, drunkenness, carousing, and things of this sort.” Do you want to hear whether trees which bring forth fruits such as these belong in the heavenly temple of the eternal King? The apostle continues: “I warn you, as I warned you before, that those who do such things will not attain the kingdom of God.” He subsequently lists the fruits of a good tree. He says, “The fruit, however, of the Spirit is charity, joy, peace, patience, goodness, kindness, faith, gentleness, self-control.”
“The good man produces good from the good treasure in his heart, and the evil man produces evil from the evil treasure.” The treasure in one’s heart is the intention of the thought, from which the Searcher of hearts judges the outcome.…Christ subsequently adds force to his pronouncement by clearly showing that good speech without the additional attestation of deeds is of no advantage at all. He asks, “And why do you call me, ‘Lord, Lord,’ and not do what I say?” To call upon the Lord seems to be the gift of a good treasure, the fruit of a good tree. “For everyone who calls upon the name of the Lord will be saved.” If anyone who calls upon the name of the Lord resists the Lord’s commands by living perversely, it is evident that the good that the tongue has spoken has not been brought out of the good treasure in his heart. It was not the root of a fig tree but that of a thorn bush that produced the fruit of such a confession—a conscience, that is, bristling with vices, and not one filled with the sweetness of the love of the Lord.
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Summary
Luke 6:46 serves as a profound challenge to superficial faith, questioning the authenticity of those who verbally acknowledge Jesus' authority ("Lord, Lord") but fail to align their actions with His teachings. It underscores the critical distinction between mere profession and genuine, obedient discipleship, setting the stage for the subsequent parable on the importance of building one's life upon the solid foundation of Christ's words.
Context
Literary Context
This verse concludes Jesus' extensive discourse often referred to as the "Sermon on the Plain" (found in Luke 6:17-49), which parallels parts of Matthew's Sermon on the Mount. Immediately preceding this verse, Jesus has delivered challenging teachings on loving enemies (Luke 6:27-36), judging others (Luke 6:37-42), and the principle that a good tree bears good fruit (Luke 6:43-45). The question posed in Luke 6:46 acts as a climactic summary and a direct application of the preceding ethical instructions, leading directly into the parable of the two builders in Luke 6:47-49, which illustrates the consequences of hearing and doing versus hearing and not doing.
Historical & Cultural Context
In the ancient Near East, the relationship between a master (Lord) and a disciple or servant was one of profound respect and obedience. Calling someone "Lord" (κύριος, kýrios) was not merely a polite address but an acknowledgment of their authority, ownership, and right to command. Disciples were expected to emulate their teachers and strictly adhere to their teachings. Jesus' audience, primarily Jewish, would have understood the implications of such a title, often used for God Himself (Adonai). The cultural expectation was that if one truly recognized someone as Lord, their life would reflect that submission. The question challenges a common human tendency to outwardly profess allegiance while inwardly or practically disregarding the associated responsibilities.
Key Themes
The central theme highlighted in Luke 6:46 is the authenticity of discipleship, emphasizing that true faith is demonstrated through obedient action, not just verbal profession. This verse crystallizes the idea that orthodoxy (right belief) must be accompanied by orthopraxy (right practice). It also touches on hypocrisy, challenging those who claim allegiance to Jesus but whose lives contradict His commands. This theme resonates throughout the New Testament, particularly in Jesus' teachings on the fruit of the Spirit and the judgment based on deeds. The necessity of hearing and doing is a foundational principle for building a life that can withstand spiritual storms, as illustrated in the subsequent parable of the wise and foolish builders in Luke 6:47-49.
Exposition and Analysis
Key Word Analysis
This word signifies to "call" or "name," often implying a summons or an invitation. In this context, it refers to the act of addressing Jesus with the title "Lord." It highlights a verbal acknowledgment or declaration of His status, which, as the verse implies, can be superficial if not accompanied by genuine submission.
Derived from a root indicating "supremacy," kýrios denotes someone supreme in authority, a controller, or a master. It is a respectful title, often used for God in the Septuagint. The repetition of "Lord, Lord" in the Greek (κύριε, κύριε) emphasizes the earnestness or fervent nature of the address, yet Jesus challenges the sincerity of this fervent verbal acknowledgment when it lacks corresponding obedience.
This verb means "to make or do" in a very wide application. It refers to the performance of actions, the carrying out of commands, or the production of results. In contrast to merely "saying" or "calling," poiéō stresses the active, practical outworking of one's faith and allegiance. It points to the tangible evidence of true discipleship.
Verse Breakdown
"And why call ye me, Lord, Lord,"
This opening clause is a sharp rhetorical question posed by Jesus. The repetition of "Lord, Lord" (κύριε, κύριε) signifies an emphatic address, often used in prayer or earnest appeal, acknowledging Jesus' supreme authority and divine nature. However, Jesus immediately challenges the sincerity of this verbal confession, implying that such an address, while seemingly reverent, can be empty if it lacks true submission. It probes the motivation and consistency of those who claim His lordship.
"and do not the things which I say?"
This second clause directly contrasts the verbal profession with practical conduct. The phrase "the things which I say" refers to Jesus' teachings, commands, and ethical instructions, particularly those just delivered in the Sermon on the Plain. The question highlights the discrepancy between acknowledging His authority (calling Him "Lord") and failing to obey His explicit instructions. It underscores that true discipleship is not merely about acknowledging who Jesus is, but actively living out what He commands, making obedience the true test of one's allegiance.
Literary Devices
Luke 6:46 masterfully employs several literary devices to convey its powerful message. The most prominent is the Rhetorical Question, "And why call ye me, Lord, Lord, and do not the things which I say?" This question is not posed to elicit information but to provoke self-examination and highlight a glaring inconsistency. It forces the audience to confront the disconnect between their verbal profession and their practical obedience. Closely related is Juxtaposition, as Jesus places the act of "calling Me Lord, Lord" in direct opposition to "not doing the things which I say." This stark contrast emphasizes the hypocrisy and futility of a faith that is merely verbal. Furthermore, the Repetition of "Lord, Lord" (κύριε, κύριε) serves to underscore the earnestness or even fervor of the verbal profession, making the subsequent rebuke even more potent. It highlights that even a seemingly devout or fervent acknowledgment of Jesus' authority is insufficient without corresponding action.
Theological and Thematic Connections
Luke 6:46 is a foundational statement on the nature of authentic faith, emphasizing that genuine belief in Jesus as Lord necessitates active obedience to His commands. It challenges any notion of cheap grace or a purely intellectual assent to Christian doctrine that does not transform one's life and actions. The verse powerfully connects the confession of Christ's Lordship with the practical outworking of that confession, asserting that true discipleship is evidenced by a life lived in accordance with His words. This principle is not unique to Jesus' teaching but echoes throughout the biblical narrative, from the Old Testament emphasis on hearing and obeying God's Law to the New Testament's call for faith that produces good fruit.
Reflection and Application
Luke 6:46 serves as a timeless mirror, inviting every believer to honestly examine the depth and authenticity of their relationship with Jesus Christ. It challenges us to move beyond mere religious lip service or intellectual agreement with Christian tenets, urging us to embody our faith through concrete actions. Do our daily choices, our responses to challenges, our relationships, and our priorities truly reflect the teachings of the One we call "Lord"? This verse calls us to a radical consistency, where our confession of Christ's Lordship is validated by a life of active obedience, demonstrating that we not only hear His words but are committed to doing them. It reminds us that true spiritual maturity is not measured by theological knowledge or fervent declarations, but by the transformative power of Christ's words shaping our character and conduct.
Questions for Reflection
FAQ
What is the significance of the repetition "Lord, Lord" in this verse?
The repetition of "Lord, Lord" (κύριε, κύριε in Greek) is a rhetorical device that emphasizes the earnestness, intensity, or even fervent nature of the address. It signifies a profound acknowledgment of Jesus' authority and supremacy. In ancient Jewish culture, repeating a name or title was a way to show respect, make an urgent appeal, or underscore a deep conviction. However, Jesus uses this repetition to highlight the stark contrast between a seemingly devout verbal confession and the lack of genuine obedience. He implies that even a fervent verbal acknowledgment of His Lordship is insufficient if it is not accompanied by a life that actively follows His commands, as further illustrated in Matthew 7:21-23.
Christ-Centered Fulfillment
Luke 6:46 finds its ultimate fulfillment and deepest meaning in Christ Himself, who perfectly embodied the principle of obedience. Jesus, though God, did not merely declare His Father's will; He perfectly performed it, becoming the supreme example of a life lived in complete submission to divine authority. His entire earthly ministry, from His baptism to His death on the cross, was characterized by unwavering obedience to the Father's will, even to the point of suffering (Philippians 2:8). He did not just "say" the things of God; He "did" them, culminating in His atoning sacrifice that secured salvation for those who would believe and obey. Therefore, when Jesus asks "why call ye me, Lord, Lord, and do not the things which I say?", He is not only challenging superficial faith but also inviting His followers into a relationship of transformative obedience, mirroring His own perfect submission. Our ability to "do the things which I say" is not based on our own strength, but on the empowering presence of the Holy Spirit, given through Christ, enabling us to live as His true disciples, building our lives on the solid rock of His completed work and living Word (John 14:15).