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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 7:21–29. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For obeying God's will and not calling on His name, shall find the way to the heavenly kingdom.
They even assure themselves of glory for their prophesying in teaching, for their casting out dæmons, for their mighty works; and hence promise themselves the kingdom of heaven, saying, Have we not prophesied in thy name?
But thus the hypocrites boasted, as though they spoke somewhat of themselves, and as though the power of God did not work all these things, being invoked; but reading has brought them the knowledge of His doctrine, and the name of Christ casts out the dæmons. Out of our own selves then is that blessed eternity to be earned, and out of ourselves must be put forth something that we may will that which is good, that we may avoid all evil, and may rather do what He would have us do, than boast of that to which He enables us. These then He disowns and banishes for their evil works, saying, Depart from me, ye that work iniquity.
(Comm. in 1 Cor. 12:3.) For all truth by whomsoever uttered is from the Holy Spirit.
Wherefore said He not, "but he that doeth my will?" Because for the time it was a great gain for them to receive even this first; yea it was very great, considering their weakness. And moreover He intimated the one also by the other. And withal this may be mentioned, that in fact there is no other will of the Son besides that of the Father.
And here He seems to me to be censuring the Jews chiefly, laying as they did the whole stress upon the doctrines, and taking no care of practice. For which Paul also blames them, saying, "Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest His will:" but thou art nothing advantaged thereby, so long as the manifestation by life and by works is not there.
(Hom. xxiv.) Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, If thou art called a Jew, and restest in the Law. (Rom. 2:17.)
He said not he that doth My will, but the will of my Father, for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other than the will of the Father.
See how He thus secretly brings in Himself. Here in the end of His Sermon He shows Himself as the Judge. The punishment that awaits sinners He had shown before, but now only reveals who He is that shall punish, saying, Many shall say to me in that day.
But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His presence that they spoke thus. For having been here wondered at by all for the miracles which they wrought, and there seeing themselves punished, they say in wonderment, Lord, have we not prophesied in thy name? Others again say, that they did sinful deeds not while they thus were working miracles, but at a time later. But if this be so, that very thing which the Lord desired to prove would not be established, namely, that neither faith nor miracles avail ought where there is not a good life; as Paul also declares, If I have faith that I may remove mountains, but have not charity, I am nothing. (1 Cor. 13:2.)
For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the showing forth much faith; and those that had faith He called by this unspeakable gift of miracles to a better life; and to that end gave them this grace in great richness. And they say, We have done many mighty works. But because they were ungrateful towards those who thus honoured them, it follows rightly, Then will I confess unto you, I never knew you.
He says to them, I never knew you, as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now in abhorrence, and yet turns away His wrath before their punishment.
As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behoves the servants of God that both their work should be approved by their teaching and their teaching by their works. And therefore He says, Not every one that saith unto me, Lord, Lord, enters into the kingdom of heaven.
For Scripture uses to take words for deeds; according to which the Apostle declares, They make confession that they know God, but in works deny him. (Tit. 1:16.)
Otherwise; To prophesy, to work wonders, to cast out dæmons by divine power, is often not of his deserts who performs the works, but either the invocation of Christ's name has this force; or it is suffered for the condemnation of those that invoke, or for the benefit of those that see and hear, that however they despise the men who work the wonders, they may give honour to God. So Saul and Balaam and Caiaphas prophesied; the sons of Seæva in the Acts of the Apostles were seen to cast out dæmons; and Judas with the soul of a traitor is related to have wrought many signs among the other Apostles.
Emphatically, Then will I confess, for for long time He had forebore to say it.
Note that He says, I never knew you, as being against some that say that all men have always been among rational creatures.a
He says not, Who have worked, but, who work iniquity, that He should not seem to take away repentance. Ye, that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet retain the desire of sinning.
(Verse 21.) Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. As he said before, those who have a garment of good life should not be received on account of the wickedness of their teachings: so now he asserts the opposite, that even faith should not be given to those who, although they possess the integrity of faith, live wickedly and destroy the integrity of doctrine with evil deeds. For both the work is necessary for the servants of God, so that both the work is confirmed by speech, and speech is confirmed by works. This statement may seem contrary to that: No one can say, 'Jesus is Lord,' except in the Holy Spirit (1 Cor. 12:3). But it is customary for the sayings of the Scriptures to be taken for actions, as it is immediately approved in the following passages, refuting those who boast of having knowledge of the Lord without works, and they hear from the Savior: Depart from me, you workers of iniquity, I do not know you (Luke 13). And the Apostle speaks in this sense: They profess to know God, but by their deeds they deny Him (Titus 1:16).
(Serm. in Mont. ii. 24.) For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, Not every one that saith unto me, Lord, Lord. But it may fairly create a difficulty how this is to be reconciled with that of the Apostle, No man can say that Jesus is the Lord, but by the Holy Ghost. (1 Cor. 12:3.) For we cannot say that those who are not to enter into the kingdom of heaven have the Holy Spirit. But the Apostle uses the word 'say,' to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says.
(non occ.) Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, Lord, Lord; and thence seems to us to be a good tree; the true fruit spoken of is to do the will of God; whence it follows, But who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven.
But seeing that, however pure an eye one may have, i.e. with however single and sincere a heart one may live, he yet cannot look into the heart of another: whatever things could not have become apparent in deeds or words, are disclosed by trials. Now trial is twofold; either in the hope of obtaining some temporal advantage, or in the terror of losing it. And especially must we be on our guard, lest, when striving after wisdom, which can be found in Christ alone, in whom are hid all the treasures of wisdom and knowledge; — we must be on our guard, I say, lest, under the very name of Christ, we be deceived by heretics, or by any parties whatever defective in intelligence, and lovers of this world. For on this account He adds a warning, saying, Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of My Father which is in heaven, he shall enter into the kingdom of heaven: lest we should think that the mere fact of one saying to our Lord, Lord, Lord, belongs to those fruits; and from that he should seem to us to be a good tree. But those are the fruits, to do the will of the Father who is in heaven, in the doing of which He has condescended to exhibit Himself as an example.
But the question may fairly be started, how with this sentence the statement of the apostle is to be reconciled, where he says, No man speaking by the Spirit of God calls Jesus accursed; and no man can say that Jesus is the Lord, but by the Holy Ghost: for neither can we say that any who have the Holy Spirit will not enter into the kingdom of heaven, if they persevere onwards to the end; nor can we affirm that those who say, Lord, Lord, and yet do not enter into the kingdom of heaven, have the Holy Spirit. How then does no one say that Jesus is the Lord, but by the Holy Ghost, unless it is because the apostle has used the word say here in a strict and proper sense, so that it implies the will and understanding of him who says? But the Lord has used the word which He employs in a general sense: Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven. For he also who neither wishes nor understands what he says, seems to say it; but he properly says it, who gives expression to his will and mind by the sound of his voice: just as, a little before, what is called joy among the fruits of the Spirit is called so in a strict and proper sense, not in the way in which the same apostle elsewhere uses the expression, Rejoices not in iniquity: as if any one could rejoice in iniquity: for that transport of a mind making confused and boisterous demonstrations of joy is not joy; for this latter is possessed by the good alone. Hence those also seem to say it, who neither perceive with the understanding nor engage with the deliberate consent of the will in this which they utter, but utter it with the voice merely; and after this manner the Lord says, Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven. But truly and properly those parties say it whose utterance in speech really represents their will and intention; and it is in accordance with this signification that the apostle has said, No one can say that Jesus is the Lord, but by the Holy Ghost.
Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers.
And what the will of God is the Lord Himself teaches, This is, (John 6:40.) He says, the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life. The word believe has reference both to confession and conduct. He then who does not confess Christ, or does not walk according to His word, shall not enter into the kingdom of heaven.
When, namely, He shall come in the majesty of His Father; when none shall any more dare with strife of many words either to defend a lie, or to speak against the truth, when each man's work shall speak, and his mouth be silent, when none shall come forward for another, but each shall fear for himself. For in that judgment the witnesses shall not be flattering men, but Angels speaking the truth, and the Judge is the righteous Lord; whence He closely images the cry of men fearful, and in straits, saying, Lord, Lord. For to call once is not enough for him who is under the necessity of terror.
But note that He says, in my name, not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. But they may be known by this, that the Devil sometimes speaks falsely, the Holy Spirit never. Howbeit it is permitted to the Devil sometimes to speak the truth, that he may commend his lying by this his rare truth. Yet they cast out dæmons in the name of Christ, though they have the spirit of his enemy; or rather, they do not cast them out, but seem only to cast them out, the dæmons acting in concert with them. Also they do mighty works, that is, miracles, not such as are useful and necessary, but useless and fruitless.
For great wrath ought to be preceded by great forbearance, that the sentence of God may be made more just, and the death of the sinners more merited. God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily.
For death separates the soul from the body, but changes not the purpose of the heart.
(Mor. xx. 7.) By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them, because she knows that they have not the mark of holiness. And the proof of holiness is not to work miracles, but to love our neighbour as ourselves, to think truly of God, and of our neighbour better than of ourselves.
Here Jesus shows that He is Lord by saying, "Not every one that saith unto Me, Lord, Lord." Jesus in fact is saying that He is God. He teaches us that we derive no benefit from our faith if it is without works. "He that doeth the will of My Father." He did not mean, "that did the will of My Father on one occasion" but "that doeth the will of My Father continually until his death." And He did not say, "that doeth My will," lest He scandalize His listeners, but instead, "that doeth the will of My Father." For the will of a father and his son are one and the same, unless the son rebels.
(non occ.) From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, Therefore by their fruits ye shall know them.
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Summary
Matthew 7:21 serves as a profound warning and clarification from Jesus, emphasizing that mere verbal profession of faith or outward religious affiliation is insufficient for entrance into the kingdom of heaven. True discipleship is evidenced not by what one says, but by consistent, active obedience to the revealed will of God the Father. This verse underscores the critical distinction between superficial acknowledgment and genuine, transformative submission to divine authority, highlighting that authentic faith is inherently active and demonstrative.
Context
Literary Context
This verse stands as a climactic declaration within the concluding section of Jesus's Sermon on the Mount (Matthew 5-7), specifically within the series of warnings in Matthew 7:13-27. It immediately follows Jesus's caution against false prophets, who are known by their fruits (Matthew 7:15-20), and directly precedes the parable of the two builders, which contrasts those who hear Jesus's words and do them with those who hear but do not (Matthew 7:24-27). Thus, Matthew 7:21 acts as a central hinge, summarizing the sermon's call for practical righteousness and setting the stage for the final illustration of its importance. It underscores that the teachings presented throughout the sermon are not merely theoretical but demand active implementation.
Historical & Cultural Context
Jesus's audience largely consisted of Jews steeped in the Mosaic Law and the traditions of their elders. Within this context, religious identity was often tied to lineage, ritual observance, and verbal declarations of faith (e.g., the Shema). However, the prophets of the Old Testament frequently critiqued outward religiosity that lacked inner transformation and obedience (e.g., Isaiah 1:10-17). Jesus's teaching here resonates with this prophetic tradition, challenging the prevailing assumptions that mere affiliation or vocal acknowledgment of God would guarantee salvation. The "kingdom of heaven" was a central concept in Jewish eschatology, referring to God's sovereign rule, which many anticipated would be established physically and politically. Jesus redefines entrance into this kingdom not by ethnic identity or ritual but by a radical, internal transformation leading to obedient action.
Key Themes
Matthew 7:21 contributes significantly to several overarching themes in the Sermon on the Mount and the Gospel of Matthew. Firstly, it highlights the theme of True Discipleship vs. Hypocrisy, sharply distinguishing between those who merely profess allegiance to Jesus ("Lord, Lord") and those who genuinely follow Him through active obedience. Secondly, it emphasizes Obedience as Evidence of Genuine Faith, asserting that authentic faith is not a passive intellectual assent but a dynamic, living commitment that naturally produces the fruit of doing God's will. This aligns with Jesus's earlier teachings on righteousness exceeding that of the scribes and Pharisees found in Matthew 5:20. Thirdly, the verse directly addresses the Conditions for Entrance into the Kingdom of Heaven, making it clear that salvation is not a given for all who claim it, but is contingent upon a life of practical obedience to God. Finally, it subtly reinforces the Divine Authority of Jesus, as He, not merely a prophet, sets the terms for entry into the ultimate spiritual reality, the "kingdom of heaven."
Exposition and Analysis
Key Word Analysis
This term, used twice for emphasis ("Lord, Lord"), signifies supreme authority and mastery. In this context, it represents a verbal acknowledgment of Jesus's sovereignty and position. However, Jesus's warning implies that such a declaration, even if earnest, can be superficial if not accompanied by genuine submission to His authority and the will of God.
This verb means "to make or do" in a wide application, implying active performance, execution, or practice. It stands in direct contrast to merely "saying." Jesus uses this word to stress that true faith is not passive or merely intellectual; it is actively demonstrated through one's conduct and choices.
This word denotes a determination, choice, purpose, or decree. When referring to "the will of my Father," it signifies God's active desire, commands, and moral expectations for human conduct. It encompasses both specific commandments and the broader character and purposes of God that believers are called to align with.
This term refers to royalty, rule, or a realm. "Kingdom of heaven" (a common Matthean phrase, equivalent to "kingdom of God") signifies God's sovereign reign, both present and future, and the sphere of His redemptive activity. Entrance into this kingdom implies participation in God's saving work and eternal blessings.
Verse Breakdown
"Not every one that saith unto me, Lord, Lord,"
This opening clause immediately sets a challenging tone, indicating that a common assumption is about to be corrected. The repetition of "Lord, Lord" suggests an earnest, perhaps even zealous, verbal profession of allegiance to Jesus. It could also imply a perfunctory or merely habitual utterance, lacking true depth. Regardless, Jesus asserts that such verbal acknowledgment, no matter how fervent or frequent, is insufficient on its own for salvation.
"shall enter into the kingdom of heaven;"
This phrase identifies the ultimate goal and blessing: participation in God's sovereign reign, which encompasses both present spiritual reality and future eternal life with Him. Jesus here states unequivocally that the path to this glorious destiny is not merely paved with words.
"but he that doeth the will of my Father which is in heaven."
This is the crucial counter-statement, defining the true condition for entry. "Doeth" (from poiéō) emphasizes active, ongoing obedience and practical application of God's commands. "The will of my Father which is in heaven" refers to the divine purpose, moral expectations, and ethical demands that God has revealed, particularly through Jesus's teachings in the Sermon on the Mount. This clause therefore establishes that genuine discipleship is characterized by active submission and practical conformity to God's revealed will, not just by verbal assent.
Literary Devices
Matthew 7:21 powerfully employs Antithesis as its primary literary device, creating a sharp contrast between two distinct groups of people and their respective outcomes. The verse directly opposes "every one that saith unto me, Lord, Lord" with "he that doeth the will of my Father which is in heaven," highlighting the fundamental difference between superficial profession and genuine obedience. This stark opposition underscores the critical nature of the choice and its eternal consequences. The repetition of "Lord, Lord" is an instance of Epizeuxis, serving to emphasize the earnestness or perhaps the futility of a purely verbal declaration. This repetition draws the listener's attention to the inadequacy of mere words without corresponding action. Furthermore, "kingdom of heaven" functions as a Metonymy, where the "heaven" (God's abode) stands for God's sovereign rule and the blessings associated with it, including salvation and eternal life.
Theological and Thematic Connections
This verse is a cornerstone for understanding the nature of true faith and salvation within Christian theology. It powerfully refutes any notion of "cheap grace" or a purely intellectual, non-transformative faith. While salvation is indeed by grace through faith, Matthew 7:21 clarifies that genuine faith is never barren; it is a living, active, and obedient faith that naturally produces the fruit of good works and submission to God's will. The "will of my Father" is not a set of arbitrary rules but the very expression of God's character and His design for human flourishing, encompassing both ethical conduct and spiritual devotion. This obedience is not a means to earn salvation, but rather the indispensable evidence and outflow of a heart transformed by God's Spirit, demonstrating a genuine, saving relationship with the Father and the Son. It challenges believers to align their internal convictions with their external conduct, proving the reality of their profession.
Reflection and Application
Matthew 7:21 serves as a profound and urgent call to self-examination for every individual who claims the name of Christ. It compels us to look beyond the comfort of our verbal declarations and religious affiliations to the tangible evidence of our lives. Is our profession of Jesus as "Lord" merely a phrase we utter, or is it the foundational truth that shapes our every decision, priority, and action? This verse challenges us to honestly assess whether we are actively seeking to discern and obey "the will of my Father which is in heaven," or if we are content with a faith that remains largely theoretical. True discipleship is a dynamic journey of aligning our will with God's, a process empowered by His Spirit, leading to a life that reflects His character. This obedience is not burdensome legalism, but a joyful response to His grace and love, confirming the reality of our relationship with Him and our participation in His eternal kingdom. It invites us to cultivate a faith that is integrated, where belief and behavior are inextricably linked, demonstrating the transformative power of the Gospel in our lives.
Questions for Reflection
FAQ
Does this verse mean salvation is based on works, not grace?
No, Matthew 7:21 does not teach salvation by works, but rather clarifies the nature of genuine, saving faith. The New Testament consistently teaches that salvation is by grace through faith (e.g., Ephesians 2:8-9). However, this verse, along with others like James 2:17, emphasizes that true faith is never barren; it is a living, active faith that inherently produces obedience as its fruit. The "doing the will of my Father" is the evidence and outflow of a heart transformed by God's grace and indwelt by His Spirit, not a meritorious act to earn salvation. It distinguishes between a superficial, verbal profession and a genuine, transformative relationship with God that results in a life of submission to His will.
What exactly is "the will of my Father which is in heaven"?
"The will of my Father which is in heaven" encompasses God's revealed moral law, His commands, and His purposes for humanity as expressed in Scripture and supremely through the teachings and example of Jesus Christ. In the immediate context of the Sermon on the Mount, it refers to the ethical demands of the Kingdom, which Jesus has just expounded upon (e.g., loving enemies, seeking righteousness, practicing humility, living with integrity, Matthew 5:3-12, Matthew 6:1-18). More broadly, it includes God's redemptive plan for humanity, His desire for all to come to repentance (2 Peter 3:9), and our call to live in alignment with His character and purposes, empowered by the Holy Spirit.
Christ-Centered Fulfillment
Matthew 7:21, while a challenging warning, finds its ultimate fulfillment and profound meaning in the person and work of Jesus Christ. He is the quintessential example of one who perfectly "doeth the will of my Father which is in heaven." From His incarnation to His atoning death, Jesus consistently declared His singular purpose: "For I have come down from heaven, not to do my own will but the will of him who sent me" (John 6:38). His entire life was an embodiment of perfect obedience, culminating in His agonizing prayer in Gethsemane, "Nevertheless, not my will, but yours, be done" (Luke 22:42). Through His perfect obedience, Christ secured our entry into the "kingdom of heaven," a kingdom that is now accessible by grace through faith in Him. Therefore, for believers, doing the Father's will is not a burdensome legalism to earn salvation, but a joyful response and a participation in the very life and obedience of Christ, made possible by His Spirit dwelling within us. We are empowered to live out the faith we profess, mirroring His perfect submission and thereby demonstrating the reality of our new life in Him, as He is the way, the truth, and the life, and no one comes to the Father except through Him (John 14:6).