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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
13 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 our daemons, 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 daemons. 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.”
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.
(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.
"Not only in the time of the judgment, but not even then, when ye were working miracles," saith He. Therefore He said also to His disciples, "Rejoice not, that the devils are subject unto you, but because your names are written in Heaven." And everywhere He bids us practise great care of our way of life. For it is not possible for one living rightly, and freed from all the passions, ever to be overlooked; but though he chance to be in error, God will quickly draw him over to the truth.
And why marvel if He hath bestowed gifts on men that have believed on Him, though without life suitable to their faith, when even on those who have fallen from both these, He is unquestionably found working? For so Balaam was an alien both from faith and from a truly good life; nevertheless grace wrought on him for the service of other men. And Pharaoh too was of the same sort: yet for all that even to him He signified the things to come. And Nebuchadnezzar was very full of iniquity; yet to him again He revealed what was to follow after many generations. And again to the son of this last, though surpassing his father in iniquity, He signified the things to come, ordering a marvellous and great dispensation. Accordingly because then also the beginnings of the gospel were taking place, and it was requisite that the manifestation of its power should be abundant, many even of the unworthy used to receive gifts. Howbeit, from those miracles no gain accrued to them; rather they are the more punished. Wherefore unto them did He utter even that fearful saying, "I never knew you:" there being many for whom His hatred begins already even here; whom He turns away from, even before the judgment.
Let us fear therefore, beloved; and let us take great heed to our life, neither let us account ourselves worse off, in that we do not work miracles now. For that will never be any advantage to us, as neither any disadvantage in our not working them, if we take heed to all virtue. Because for the miracles we ourselves are debtors, but for our life and our doings we have God our debtor.
(Verse 23.) And then I will confess to them, because I never knew you. He said explicitly, I will confess, because he had pretended to speak a long time ago: I do not know you. The Lord does not know those who perish. However, observe why he added, I never knew you, if, according to some, they have always lived among rational creatures.
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.
There may be some who, in the beginning, believed rightly and assiduously labored at virtue. They may have even worked miracles and prophesied and cast out demons. And yet later they are found turning aside to evil, to self-assertive deception and desire. Of these Jesus remarks that he “never knew them.” He ranks them as equivalent to those who were never known by him at all. Even if they at the outset had lived virtuously, they ended up condemned. God knows those whom he loves, and he loves those who single-mindedly believe in him and do the things that please him.
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.
But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: "There was a certain rich man"; and immediately it is added: "And there was a certain beggar, named Lazarus." Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: "I know you not whence you are: depart from me, all you workers of iniquity." But on the contrary, to Moses it is said: "I know you by name." Therefore He says of the rich man: "A certain man." He says of the poor man: "A beggar, named Lazarus." As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgment of reprobation.
(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.
. At the beginning of the preaching many who were unworthy cast out demons that fled at the name of Jesus. For the grace was at work even in the unworthy, just as we may be sanctified by unworthy priests. Judas also worked signs, as did the sons of Sceva (Acts 19:14-17). Jesus says, "I never knew you," meaning, "at that time when you were working miracles I did not know you," that is, "I did not love you." Here "know" means "love."
(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 7:23 delivers a profoundly solemn and climactic warning from Jesus Christ at the conclusion of His Sermon on the Mount. This verse unveils the ultimate rejection of those who, despite outward religious fervor or miraculous deeds performed in His name, never possessed a genuine, intimate, and obedient relationship with Him. It underscores that true discipleship is not merely about verbal profession or outward works, but about being truly known by Christ through a life aligned with the Father's will, contrasting superficial religiosity with authentic, saving faith.
Context
Literary Context
This pronouncement serves as the stark culmination of Jesus' teaching on spiritual discernment and the nature of true discipleship in Matthew 7. Immediately preceding this verse, Jesus warns against false prophets, emphasizing that they are known "by their fruits" (Matthew 7:15-20). He then clarifies that mere verbal acknowledgment ("Lord, Lord") is insufficient for entry into the kingdom of heaven; rather, it is "he that doeth the will of my Father which is in heaven" who will enter (Matthew 7:21). The verse directly before, Matthew 7:22, describes a future scenario where many will claim impressive spiritual accomplishments—prophesying, casting out demons, and performing wonders in Jesus' name—only to be met with the shocking declaration of rejection found in Matthew 7:23. This sequence builds a powerful argument for the necessity of genuine obedience and relationship over outward religious performance.
Historical & Cultural Context
In ancient Jewish society, a prophet or miracle worker held significant authority and prestige. People often flocked to those who performed signs and wonders, viewing them as divinely sanctioned. The idea of "knowing" someone in the biblical sense, particularly in a covenantal context, implied a deep, personal, and reciprocal relationship, not just intellectual acquaintance. For a teacher or prophet to say, "I never knew you," to individuals who believed they were serving him, would have been a devastating and culturally shocking repudiation. This context highlights the profound implications of Jesus' words: He is not merely a prophet but the ultimate Judge, and His "knowledge" of an individual signifies a saving, covenantal relationship, distinct from any outward display of power or religious activity. The emphasis on "doing the will of my Father" also resonates with the Old Testament emphasis on obedience to the Mosaic Law as a sign of covenant faithfulness, which Jesus reinterprets and fulfills.
Key Themes
Matthew 7:23 powerfully contributes to several overarching themes within the Sermon on the Mount and the broader book of Matthew. Firstly, it underscores the theme of True Discipleship vs. False Profession, sharply distinguishing between outward religious performance and an authentic, transformative relationship with Christ. It emphasizes that genuine faith is not merely verbal or ritualistic, but evidenced by a life of obedience to God's will, as highlighted in Matthew 7:21. Secondly, it reveals the Nature of Final Judgment, presenting Jesus Himself as the ultimate arbiter, possessing the authority to admit or reject individuals from the kingdom of heaven. This judgment is based on an intimate "knowing," not on human achievements. Thirdly, the phrase "ye that work iniquity" directly contrasts with "doing the will of my Father," emphasizing the Importance of Obedience and a righteous lifestyle as the fruit of true faith, rather than just miraculous deeds. Finally, the core of the rejection, "I never knew you," highlights the critical theme of Relationship with Christ as the foundation of salvation, implying a lack of intimate, personal fellowship and union, rather than mere intellectual acquaintance or public recognition.
Exposition and Analysis
Key Word Analysis
This verb signifies a deep, experiential, and intimate knowledge, far beyond mere intellectual recognition or acquaintance. It implies a personal relationship, much like the covenantal "knowing" between God and His people, or between a husband and wife. When Jesus declares, "I never knew you," He is asserting that these individuals never entered into a saving, intimate, and transformative relationship with Him, regardless of their outward religious actions or claims. This lack of knowing is not a failure of divine omniscience, but an absence of a reciprocal, personal union.
Derived from the word for "work" or "deed," this verb implies active engagement, toil, or labor. It describes a consistent pattern of activity or a lifestyle. When paired with "iniquity," it paints a picture of individuals whose lives are characterized by the active production or practice of lawlessness, rather than isolated, accidental sins. It suggests a deliberate commitment to a way of life contrary to God's will, even if cloaked in religious performance.
This term literally means "lawlessness" or "without law." It refers to a state of being in rebellion against God's moral standards and divine law. It encompasses not just specific acts of sin, but a fundamental disregard for God's will and righteousness as a guiding principle for life. In the context of Matthew 7:23, it describes a lifestyle of sin and disobedience that fundamentally contradicts the "doing of the will of my Father," despite any outward religious display or spiritual gifts.
Verse Breakdown
"And then will I profess unto them"
This clause sets the scene for a future, definitive declaration by Jesus, indicating a moment of ultimate judgment. The word "profess" (Greek, homologéō) means to openly declare or acknowledge, often in a formal or public manner. Here, it is a solemn and authoritative pronouncement from Christ Himself, the Judge, to those standing before Him. The timing, "then," points to the eschatological Day of Judgment, when all will stand before God.
"I never knew you"
This is the core of the rejection. As discussed in the key word analysis, "knew" (Greek, ginṓskō) implies a deep, personal, and intimate relationship. The emphatic "never" (Greek, oudépote) underscores the absolute and eternal nature of this lack of relationship. Jesus is not saying He once knew them and then forgot, but that a saving, covenantal relationship never existed. This statement reveals that salvation is fundamentally about a personal, transformative relationship with Christ, not about religious works or outward displays, however impressive.
"depart from me, ye that work iniquity."
This is the command of expulsion, a definitive separation from the presence of Christ. "Depart from me" is a chilling sentence of eternal banishment. The reason for this expulsion is explicitly stated: "ye that work iniquity." This phrase identifies those rejected not as individuals who merely committed occasional sins, but as "workers of lawlessness" (Greek, ergazomenoi ten anomian), whose lives were characterized by a pattern of rebellion against God's moral will, despite any religious facade. Their actions, or lack of genuine obedience, reveal the true state of their hearts and their fundamental opposition to God's righteousness.
Literary Devices
Matthew 7:23 employs several powerful literary devices to convey its profound message. The most prominent is Dramatic Irony, as the individuals confidently approach Jesus expecting commendation for their works, only to be met with a shocking and unexpected rejection. Their self-perception of spiritual success stands in stark contrast to Christ's divine assessment. There is also a strong element of Contrast throughout the passage, particularly between outward religious performance (prophesying, casting out demons, doing wonders) and the internal reality of a lack of genuine relationship and a life of "iniquity." The phrase "I never knew you" functions as a powerful Metonymy, where "knowing" stands for the entire saving, covenantal relationship with Christ. The command "depart from me" is a stark Imperative, conveying the absolute authority of Jesus as judge and the finality of the separation. The vivid imagery of the "workers of iniquity" serves as a Metaphor for those whose lives are fundamentally characterized by rebellion against God's law, even if cloaked in religious activity.
Theological and Thematic Connections
Matthew 7:23 is a cornerstone passage for understanding the nature of true salvation and the criteria for entry into God's kingdom. It unequivocally teaches that genuine faith is more than intellectual assent, verbal profession, or even the performance of spiritual gifts; it requires an intimate, personal, and transformative relationship with Jesus Christ, evidenced by a life of obedience to God's will. This verse challenges the common misconception that outward religious activity or even miraculous deeds can substitute for a heart truly submitted to Christ and His righteousness. The ultimate judgment hinges on whether one is truly "known" by Christ in a saving sense, which is manifested by a life that actively seeks to do God's will, rather than "work iniquity."
Reflection and Application
Matthew 7:23 serves as a profound and sobering call to self-examination for all who claim to follow Christ. It challenges believers to look beyond superficial religiosity, outward displays, or even impressive spiritual gifts, and to ensure that their faith is deeply genuine, rooted in an authentic, personal relationship with Jesus, and evidenced by a life of sincere obedience to His teachings. This verse warns against the perilous error of relying on mere verbal profession ("Lord, Lord") or external religious performance as guarantees of salvation. The true test of faith, as revealed by Christ, is whether one is truly "known" by Him in an intimate, saving relationship, which is invariably accompanied by a life lived in alignment with His will and a turning away from "iniquity." It compels us to ask if our actions truly reflect our confession, and if our hearts are truly submitted to Christ's lordship, not just our lips.
Questions for Reflection
FAQ
What does "I never knew you" truly mean in this context?
In the biblical sense, "to know" (Greek, ginṓskō) implies a deep, intimate, and experiential relationship, not just intellectual acquaintance. When Jesus says, "I never knew you," He is stating that a saving, personal, and covenantal relationship never existed between Himself and these individuals. It's not a failure of His omniscience, but an assertion that they were never in a true, spiritual union with Him, despite their outward religious activities or even miraculous deeds performed in His name. This highlights that salvation is fundamentally about a transformative relationship with Christ, not just about religious performance or knowledge about Him.
Does this verse mean that performing miracles or prophesying is wrong?
No, the verse does not condemn spiritual gifts or miraculous works in themselves. Rather, it highlights that such gifts, even when genuinely manifested, are not sufficient evidence of a saving relationship with Christ. In Matthew 7:22, the people claim to have done these works "in thy name," indicating that the power may have been real, but their hearts were not truly submitted to Christ. The issue is the state of the heart and the character of one's life ("ye that work iniquity"), not the gifts themselves. True faith is evidenced by a life of obedience and genuine relationship, not merely by the exercise of spiritual power.
What is "iniquity" (anomia) in this verse?
"Iniquity" (Greek, anomía) literally means "lawlessness" or "without law." It refers to a state of living in active rebellion against God's moral standards and divine will, or a disregard for His righteous commands. It's not just about committing isolated sins, but about a lifestyle or a pattern of behavior characterized by a fundamental opposition to God's righteousness, even if cloaked in religious activity. As 1 John 3:4 states, "sin is lawlessness." In Matthew 7:23, it stands in stark contrast to "doing the will of my Father" (Matthew 7:21), indicating that those who "work iniquity" are living in a manner contrary to God's righteous expectations for His true followers.
Christ-Centered Fulfillment
Matthew 7:23, while a sobering warning, ultimately points to the centrality of Christ as the sole arbiter of salvation and the very essence of true life. Jesus, the one who declares "I never knew you," is simultaneously the one through whom all saving knowledge of God is mediated. He is not merely a prophet or a teacher, but the divine Judge, whose "knowing" is the ultimate criterion for eternal life. The "iniquity" that separates people from God is precisely what Christ came to address; He is the Lamb of God who takes away the sin of the world. Those who are truly "known" by Him are those who have received His atoning work by faith, entering into a new covenant relationship where His righteousness is imputed to them (Romans/3-21-26). The call to "depart from me" for those who "work iniquity" highlights the absolute necessity of repentance and turning to Christ, who offers forgiveness and the power to live a life pleasing to God through the indwelling Holy Spirit (Romans/8-9-11). Thus, this verse, far from promoting works-based salvation, underscores that true salvation is a gift received through Christ, leading to a transformed life that genuinely "does the will of my Father" because of the intimate, saving relationship initiated and sustained by Him (John/15-4-5). He is the one who truly knows His sheep, and they know Him, following His voice (John/10-14-16).