Jesus was disappointed in followers

JESUS WAS DISAPPOINTED IN FOLLOWERS
EDITED BY GLENN PEASE
Luke 6:46 Why do you call Me 'Lord, Lord,' but not
do what I say?
BIBLEHUB RESOURCES
GoodAnd Bad Building
Luke 6:46-49
W. Clarkson
In the moral and spiritual as well as in the material world there is goodand
bad, sound and unsound, safe and unsafe building We are all builders; we are
all planning, preparing, laying our foundation, erecting our walls, putting on
our topstone.
I. THE FABRIC OF ENJOYMENT OR OF SUCCESS. Thatof enjoyment, of
the gratificationof indulgence, is indeed hardly worthy of the name of
building; yet are there those who spend upon it a very large amount of
thought and labour. To pursue this as the objectof life is unworthy of our
manhood, is to dishonour ourselves, is to degrade our lives; it is to expend our
strength on putting up a miserable hovel when we might use it in the erection
of a noble mansion; it is, also, to be laboriously constructing a heap of sand
which the first strong wave will washaway. Worthier than this, though quite
unsatisfying and unsatisfactory, is the pursuit of temporal prosperity, the
building up of a fortune, or of a greatname, or of personal authority and
command. Not that such aims and efforts are wrong in themselves. On the

other hand, they are necessary, honourable, and even creditable. But they are
not sufficient; they are wholly inadequate as the aspiration of a human soul
and the achievement of a human life. They do not fill the heart of man; they
do not give it rest; they leave a large void unfilled, a craving and a yearning
unsatisfied. Moreover, they do not stand the test of time; they are buildings
that will soonbe washedaway, The tide of time will soonadvance and sweep
awaythe strongestofsuch edifices as those. Do not be contentwith building
for twenty, or forty, or sixty years; build for eternity. "The world passeth
away... but he that doeth the will of God abideth for ever."
II. THE FORTRESS OF CHARACTER. It is of this that our Lord is speaking
in the text; and he says concerning it - Dig deep, build on the rock, erectthat
which the most violent storm cannot shake to its fall. What is that character
which answers to this counsel?
1. Notthat which is founded on ceremony and rite. Reason, Scripture, and
experience all prove that this is a characterbuilt upon the sand.
2. Notthat which is founded upon sentiment or occasionalemotion. Manyare
they who like and who demand to be actedupon by powerful influences, and
to be thus excited to strong feelings. In these moments of arousedsensibility
they cry, "Lord! Lord!" with apparent earnestness. Butif piety ends in
sensibility" it is nothing;" it is worthless;it will be washedawayby the first
storm that breaks.
3. It is that which is establishedin sacredconviction and fixed determination.
This is the rock to which we must dig down - sacredconvictionpassing into
real consecration;the convictionthat we owe everything to our God and
Saviour, and the determination, in the sight and by the grace ofGod, to yield
our hearts and lives to him. A characterthus built, sustainedby Christian
services and ceremonies, willbe strong againstall assault. The subtlest
influences will not undermine it, the mightiest earthly forces will not overturn
it; let the storms come, and it will stand.
III. THE EDIFICE OF CHRISTIAN USEFULNESS. Paul, in his first letter to
the Church at Corinth, speaks ofthe wood, hay, and stubble, and also of gold,
silver, and precious stones, i.e. of the combustible and the inflammable

materials with which men constructtheir building in the field of holy service.
And he says the fire will try every man's work; so that we have apostolic
warning also to take heed how we build. Let the Christian workmansee to it
that he too builds on the rock, that he effects that which will stand the waters
and the fires that will try his work. Let him depend little on ceremonialism,
little on excitement; let him strive to produce deep, sacredconvictions in the
soul; let him endeavour to lead men on to a whole-hearteddedicationof
themselves to Jesus Christ; let him persuade men to the formation of wise
habits of devotion and sell-government;so shall he be building that which the
waters of time will not remove, and which the last fires will purify but not
destroy. - C.
Biblical Illustrator
And why callye Me Lord, Lord, and do not the things which I say?
Luke 6:46
Religion, the doing of God's will

R. D. Hitchcock, D. D.
I. In the first place, LET US BE WARNED AGAINST MAKING OUR
RELIGION A MATTER MERELY OF OPINION. SaidWilliam Law to John
Wesley, "The bead canas easilyamuse itself with a living and justifying faith
in the blood of Jesus, as with any other notion." It is even so. A truer word,
pointed in warning againsta greaterperil, was never uttered. The mistake in
question is a very subtle one, but very serious, and more common than,
perhaps, we think. As thus of the doctrines, so also of the duties of our
religion. These duties may be objects merely of belief, arrangedin well-
ordered systems, and acknowledgedto be the proper code of life, without
being actually reduced to practice.
II. In the secondplace, LET US BE WARNED AGAINST MAKING OUR
RELIGION A MATTER MERELY OF FEELING. This piety of moods and
feelings, which goes by spasms, and not by the even pulses of a robust life, is
not the sort of piety we need, my hearers. It dishonours our Master, who has
something largerto do for us than simply to make us happy in our religion. It
wrongs our own souls, which ought to be looking higher than their own
enjoyment.
III. Finally, LET US BE MOVED TO MAKE OUR RELIGION A MATTER
OF THE LIFE; FINDING THE TEST AND MEASURE OF OUR
DISCIPLESHIP, NEITHER IN WHAT WE BELIEVE, NOR IN WHAT WE
FEEL, BUT IN WHAT WE ARE, AS ANNOUNCING ITSELF IN WHAT
WE DO. Not that we counselthe disparagementof Christian doctrine. There
must be religious opinions, more or less clearlydefined, conditioning the
religious life; and the more clearly defined, the better. And the nearerwe
come to the teachings of Scripture, as interpreted by the Christian
consciousnessofthe successive generationsofbelievers; the nearer we come to
those grand settlements of doctrine effectedby the greatexpounders of
doctrine, as , , Luther, Calvin, and Edwards, the nearerwe shall come to the
hidings of Christian power. Neitherwould we disparage religious feeling. The
new life has its beginning in feeling; while to be past feeling is the surestmark
of reprobation. It is impossible for a man to be convinced of sin by the Spirit
of God without being profoundly agitated.

(R. D. Hitchcock, D. D.)
Obedience -- not profession
C. Short, M. A.
I. WHY IS DOING THE WILL OF GOD LIKE BUILDING UPON A
ROCK?
1. Doing is the way to being. God's doing flows from His being; His work is
the outflow of His nature. He radiates outwards into all the departments of
the universe from a settledcentre; and because He is so gloriouslygood, all
His works are gloriouslygood. The work derives its characterfrom the being
— the unchangeable being or nature of God. But there is a vastimmeasurable
distance betweenus and God; and the grand question is, How a nature so
disordered, so miserably poor in knowledge,so shallow in thought and
conviction, so low in aspiration, so uncertain in the use of its freedom,
prostituting it so often to low ends, and so seldom using it for our
emancipation from evil; how is such a nature as ours to find its way up to God
till it shall have attained to His settledgoodness andunchangeable excellence?
The answeris, By exercising ourselves in those rules of goodness whichChrist
has given us as Divine. We must do in order to be. You must learn how to love
your enemy, how to pray for them that despitefully use you. For there canbe
no true and perfect love in a nature that harbours hatred even towards an
enemy. Self-denial and self-sacrifice, constraintand cross-bearing, are painful
mow, because we are only learning; but when we have left school, and our
nature has reachedthe standard for the attainment of which it has been under
discipline, to love God and all creatures will involve no effort or constraint or
painful cross-bearing;for love in us will be as spontaneous as it is in God: we
shall have become a law unto ourselves, andwe shall instinctively, and of our
own free impulse, choose the good, the right, and the pure.
2. Doing is the way to knowing. To know physical facts is the way to gain
material power; to know the hidden laws that govern nature is to become its
lord and master, able, as with a magician's wand, to callforth her

inexhaustible resourcesforthe service and advantage of man. To know
human nature in its prejudices and passions is necessaryto the statesmenwho
would make laws that are to be beneficialto our empire. And Christ says, if
you will do the will of God, you shall know what doctrine is Divine and what is
not. Such knowledge — growing out of a hallowed experience — plants our
feet immovably upon the Rock of certainty, and not all the storms of opinion
and doubt will be able to dislodge us.
3. Doing is the way to bless others. Even when a man is not making his fellow-
man the objectof his thought or deed — when he is not directly fulfilling some
socialduty, but while he is more specially engagedin nourishing his own
interior manhood, strengthening his own attachment to what is true, and
pure, and brave — he is nevertheless blessing others. Forsuch a man creates
unconsciouslya moral atmosphere around him which his neighbours breathe
he loads the air with a sacredperfume; an influence goes forth from him, like
heat from fire, which insensibly leavens the minds of others. But when such a
man comes into contactwith his fellows in the relations of life — in business,
in friendship, and in religion — he strengthens and perpetuates his
unconscious influence. He does the will of God; he does to others as he would
they should do unto him. He upholds the laws of justice and generosityagainst
injustice and meanness.
II. HEARING BUT NOT DOING IS LIKE BUILDING ON THE SAND.
1. It issues in a false self-deceptive life. "Lord, Lord, have we not prophesied
in Thy name? and in Thy name have castout devils? and in Thy name done
many wonderful works?""Thenwill I profess unto them, I never knew you."
One of the most portentous facts in the constitution of our nature is — the
powerwe have of self-deception. And yet when we come to consider, there is
nothing capricious or malignant in it. It begins in conscious unfaithfulness.
We hear the Word of God, but knowingly neglectto do it. We do not obey, but
we must come to terms with the conscience.
2. Hearers and not doers will be convicted of egregious folly. "I will liken him
unto the foolishman." Disobedience to knownduty is not only a violation of
the conscience,whichis guilt; it is also a violation of the reason, whichis folly.

Reasonsays it is folly to choose the evil and rejectthe good. No man would
prefer the delusions of madness to the realities of a healthy mind. Reasonsays
it is folly to purchase the present at the costof the future. But this is what men
are doing who are only hearers. Forif our life-house should fall, greatwill be
the fall of it. A mighty catastrophe is the fall of a soul!
(C. Short, M. A.)
The sin, folly, and danger
Wherein we have —
1. A concession. He grants they made a fair profession;they calledHim Lord,
their Lord.
2. A charge. He charges them with nothing like this in their practice. Though
they calledHim their Lord, they carried not themselves at all as His subjects
and servants.
3. An expostulation. He puts them to considerthe inconsistencyof these
things, and the unaccountableness ofyoking togethera professionand a
practice that destroyedone another. Why will ye plead the relation and yet
throw off the duty of the relation? "If ye call Me your Lord, why do ye not
what I say or bid you? If you will not do what I say or bid you, why do ye call
Me your Lord?" Two doctrines are deducible from the text thus explained.
I. There are who call Christ their Lord, owning His authority over them, and
looking for benefit by Him, who yet make not conscienceofdoing the things
which He as a Lord says to them, and requires of them. In discoursing this
doctrine I shall —
I. Considermen's calling Christ their Lord.
II. Considertheir not doing the things which He says, notwithstanding of their
calling Him their Lord.
III. Show how it comes to pass that people call Christ Lord, and their Lord,
and yet make not conscienceofdoing what He says.

IV. Apply the doctrine.
I. I will considerMEN'S CALLING CHRIST THEIR LORD. Under this
head, I will show —
1. How men callChrist their Lord.
2. What they do call Christ, that call Him their Lord.
3. What is the import of their calling Him Lord.
1. I will show how men call Christ their Lord. Men call Him their Lord —(1)
Professing Christianity. Christians is the name of Christ's disciples who
owned Him for their Lord and Master — "The disciples were called
Christians first at Antioch" (Acts 11:26). "One is your Master, evenChrist"
(Matthew 23:10). Nay, at that rate ye take the name, and throw off the
thing.(2) Being baptized in His name (Matthew 28:19). They are thereby
externally markedfor His subjects and servants, and renounce the devil, the
world, and the flesh.(3) Praying unto Him, or to God in His name (Acts 7:59;
Daniel 9:17).(4)Attending the assemblies ofHis people to hear His word
(Ezekiel23:31).(5)Consenting personally to the covenant (Isaiah44:5).
Thereby they say, He is, and shall be for ever their Lord, and that they shall
be His only, wholly, and for ever.(6)Lastly, Partaking ofthe sacramentof the
Lord's supper. The very name of that ordinance bears the partakers to call
Him so (1 Corinthians 11:23, 26).
2. I will show what they do call Christ, that callHim their Lord.(1) They call
Him their Lord God; as Thomas did — "My Lord, and my God" (John
20:28).(2)Their Lord Proprietor, Master, and Owner, howeverlittle regard
they show to the will of His providence and precepts (Romans 14:9).(3) Their
Lord Redeemer(Exodus 20:2), howeverunsuitably they walk to the
redemption purchased by Him.(4) Their Lord Husband, howeverrefractory
and disobedient they prove to Him (Jeremiah 3:14).(5)Their Lord King,
howeverrebellious they be — "The Lord is our Judge, the Lord is our
Lawgiver, the Lord is our King, He will save us" (Isaiah 33:22).
3. What is the import of their calling Him Lord? Men calling Him so, do in
effectown, acknowledge, and profess —(1)His undoubted authority to

command and prescribe duty to them: owning Him as their Lord Husband,
King, and God, they cannot deny but He has authority to bind them with
laws.(2)The justice and equity of His commands — "The law is holy; and the
commandment holy, and just, and good" (Romans 7:12).(3)Our absolute
obligation to obey Him. As the clay is in the hand of the potter, so are we in
His. The potsherds of the earth may strive with one another, but shall they
strive with their Maker?(4)The strongestties upon us to be for Him. If He is
our Proprietorand Redeemer, are we not bound by all the ties of honour and
gratitude to be wholly His?(5) The expectationof happiness from Him.
Calling Him our Lord, we expectfrom Him and by Him the pardon of our sin,
the favour of God, and a part in the kingdom of heaven (Matthew 7:21).
II. I will considerMEN'S NOT DOING THE THINGS WHICH HE SAYS,
NOTWITHSTANDING ALL THIS. We may take it up in three things.
1. Christ as a Lord prescribes duty to His subjects. He has not an empty title
of lordship and dominion, but is a Lawgiver— "He is our Lawgiver" (Isaiah
33:22). And the law of the ten commands, in their spirituality and extent, is
His law, binding by His authority on all that call Him Lord (Exodus 20:2, 3,
&c.).
2. He intimates His will to them as to their duty. He says what He would have
them to do. We have His written laws in the Bible, which is God's Word to
every one into whose hand it comes.
3. Yet men neglectit, and regard it not in their practice. They plead the
relation to Him, but make no conscienceof the duty of it.(1) They have no due
sense oftheir being absolutelybound up to His will, but fancy themselves to be
at some liberty to walk according to their own, as if the government were
divided betwixt Christ and themselves (Psalm12:4). They do not feel the tie of
the yoke of Christ always upon them, but are like bullocks unaccustomedto
the yoke, skipping at ease according to their own pleasure.(2)They frame not
their life according to His will.(3) They never setthemselves to do all that He
says;contrary to what the Psalmistdid (Psalm 119:6), who "had respectunto
all God's commandments."(4)They habitually do againstwhat He says,
making their own lusts and inclinations their law; like those who said, "I have

loved strangers, and after them will I go" (Jeremiah2:25) They call him their
Lord; but Satanand their lusts are really their lords, to whom they yield their
obedience, being captives at their pleasure.(5)Theydo nothing purely because
He says it, else they would endeavour to do all. In what they do, they have
other ends than to please Him: they do it to please themselves, fortheir own
profit, pleasure, or safety.
III. The third generalhead is, to SHOW HOW IT COMES TO PASS, TEXT
PEOPLE CALL CHRIST LORD, AND THEIR LORD, AND YET MAKE
NOT CONSCIENCE OF DOING WHAT HE SAYS. The springs of this
ruining practice, that so prevails, are many: as —
1. The want of a thorough change in their nature: "A good tree bringeth not
forth corrupt fruit: neither doth a corrupt tree bring forth goodfruit " (Luke
6:43, 44).(1)Goodeducationand religious company embalms some dead
souls;but still they want the principle of the Spirit of life; like those of whom
the apostle says (Jude 1:19).(2) The gospelbeing new to some, makes a reel
among their affections;as it did among the stony-ground hearers (Matthew
13:20, 21).(3)They get some new light into their heads, but no new life into
their hearts.(4)Many get awakening grace, thatnever getconverting grace.
2. Entertaining wrong notions of religion. They form to themselves such
notions of religion, as leave them at liberty in the course oftheir walk.(1)They
think that is religion to call Christ Lord in performing duties of worship,
praying, &c., and considernot that the substance of religion lies in holy,
tender walking (Titus 2:11, 12).(2)They think that faith will save them,
though it be dead, idle, and inactive; contrary to what the apostle saith:
"What doth it profit, my brethren, though a man sayhe hath faith, and have
not works? canfaith save him?" (James 2:14.)"As the body without the spirit
is dead, so faith without works is dead also (ver. 26). They do not considerthat
that faith is not saving faith which is so.
3. Reigning unbelief. Of this our Lord complained: "Ye will not come to Me,
that ye might have life" (John 5:40).
4. Want of consideration(Luke 15:17).

5. The natural enmity of the heart prevailing againstconviction(Romans 8:7).
6. Unmortified lusts still keeping the rule and dominion over the soul, though
Christ has the name of their Lord. Doctrine
II. It lies on men's consciences before the Lord, to take it home to themselves,
to considerand answerit, how they come to callChrist their Lord, and yet not
make conscienceofdoing the things which He as a Lord says to them, and
requires of them. In discoursing this doctrine, I shall only show the import of
the expostulationin the text, and then conclude with a word of application. I
will show the import of this expostulation. It imports —
1. That Christ is in earnestfor our obedience. He is not indifferent what
regard we show to what He says as our Lord (Psalm 119:4).(1)The evidence of
our belonging to Christ, in a saving relation, lies upon it. "Ye are My friends,
if ye do whatsoeverI command you" (John 15:14).(2)The evidence of your
right to heaven lies on it. "Blessedare they that do His commandments, that
they might have right to the tree of life, and may enter in through the gates
into the city" (Revelation22:14).
2. It is possible for us in this life to getthe things that Christ says, done
acceptably, in all the parts thereof. If it were not so, then, by the text, nobody
at all would be allowedto callHim Lord; which is certainly false (Matthew
7:21). So there are two sorts that callHim Lord; some that do, some that do
not what He says;the former allowed, the other rejected. The doctrine of the
imperfection of the saint's obedience is a stone of stumbling to many a blind
soul. To prevent your stumbling —(1) Distinguish betweendoing the will of
Christ in all its parts, and in all its degrees. A whole family hears so many
particular pieces ofwork prescribed to them all by the father and master of
the family. His grown children do them all exactly to his mind; the younger
children, who are but learning to work, put hand to every one of them, and
baulk none of the pieces;but they do none of them exactly. Refractory
servants do some of them, but others of them they never notice. Just so it is
with the saints in heaven, true believers on earth, and hypocrites.(2)
Distinguish betweendoing the will of Christ perfectly, and acceptably. No
man in this life can do the former (Philippians 3:12). But every true believer

does the later (Acts 10:25).(3)Distinguish betweenability in ourselves to do
the will of Christ acceptably, and ability for it in Christ, offeredto us in the
gospel, and to be brought in by faith. No man, saint nor sinner, has the
former. "We are not sufficient of ourselves to think anything as of ourselves"
(2 Corinthians 3:5). But all true believers do get the latter (Philippians 4:13).
3. Notwithstanding the things that Christ says may be gotdone acceptably, yet
many that call Him Lord will not do them. "They profess that they know God;
but in works they deny Him," &c. (Titus 1:16).(1)Obedience to sin, and
disobedience to Christ, is their choice.(2)Theyhave neither heart nor use for
the grace and strength that is in Christ Jesus (John 5:40; Psalm81:11).
4. Christ is highly displeasedwith the disobedience of those that callHim
Lord, who will not do what He says (Psalm 50:16-22). Butto persuade you of
it, consider—(1) His infinite purity and holiness (Isaiah6:3). He is the Holy
One of Israel.(2)The dreadful strokes He has brought on such as called Him
Lord, for not doing the things that He says.(3)Doeshe not refuse communion
with such persons in holy ordinances, and thereby testify his displeasure
againstthem? "I will go and return to My place, till they acknowledge their
offence, and seek My face" (Hosea 5:15). Lastly, Consider how He will treat
them at the last day (Luke 19:27).
5. There is a greatevil in calling Christ Lord, and not doing what He says; an
evil that highly provokes Him, as casting dishonour on Him in a very special
manner.(1) Their sins and loosenessoflife reflect a peculiar dishonour on
Him, as pretending a relation to Him (Romans 2:24).(2) They do Satana
peculiar pleasure.(3)They wound the heart of the real children of God, and
make the whole family sigh more heavily than the sins of others would do
(Psalm Iv. 12). But there are three things they do not consider.(1)What
inconsistencyis in this course:"What fellowship hath righteousness with
unrighteousness? andwhat communion hath light with darkness? andwhat
concordhath Christ with Belial?" (2 Corinthians 6:14, 15).(2)How heinously
the Lord Christ takes it, that men should yoke Satan's service with His (2
Coritnthains 6:15, forecited).(8)What the end of such a course will be, what it
will issue in at length. "O that they were wise, that they understood this, that
they would considertheir latter end!" (Deuteronomy 32:29).

6. People ought to considerit, see whataccountthey can make of it, and how
they will answerit. And —(1) How they will answerit to their own
consciences.(2)How they will answerit to the Lord Christ in the judgment.
(T. Boston, D. D.)
Practicalobedience
E. Garbett, M. A.
I. In the first place, OUTWARD OBEDIENCE IS THE NECESSARY
FRUIT, AND THE ABSOLUTE TEST OF INWARD LIFE. He alone will
enter into the kingdom of heaven "that doeth the will of My Father which is in
heaven." Let us pause over the words. They cannotrefer to the man who
accidentallydoes the will of Godbecause it so happens that his pleasure
coincides with God's pleasure, just as a person may walk in the same path as
another without intending to be his companion. In such an actthere would be
no inward element. But they must refer to the man who intentionally does
God's will; does it, that is, because it is God's will; independently of any
further considerationof whether it be pleasantor not in itself. Observe,
therefore, there is no picking and choosing in such an obedience. The word
"doeth" does not mean intention, profession, orpromise, but actionin those
practicaldetails of actuallife, which make up the real sum total of human
existence. A saving religionis not that which is up in the air, but that which
plants its sacredfeeton the solid earth of daily life. Such a religion is
exceedinglydifficult, and there is one power alone which can accomplishit in
us. It is the powerof God. To use an respired illustration, "we are God's
workmanship." Notonly does an artist's work show the genius of the artist,
but every artist has his own touch and style. We look at an exquisite picture,
and we recognize the hand of the painter: we exclaim, with undoubting
confidence, "Raphael,""Guido," "Rembrandt." Thus when we look at a true
Christian who bears and reflects Christ all over him, we say, "God." Thatis
God's work; God's Spirit alone canhave done that. God is "admired in His
saints, and glorified in all them that believe." And how can it be otherwise if
we reverse the order, and, instead of looking from the actto the principle,

trace the principle down into the act? Forwhat is salvation, but deliverance
from sin; and what is sin, but oppositionto the will of God? To be saved,
therefore, is to be brought into conformity with God's will. A goodman is full
of the Holy Ghost. Bat the Holy Ghost canno more abide in a heart without
making it holy, without compelling it by the most sweetinward necessityto do
God's will, than there can be a sun without light, a stream without water, a
summer without flowers, a life without activity.
II. But there is another point of view from which the lessonmay be regarded.
OUTWARD OBEDIENCEMY BE, IN THE HANDS OF THE SPIRIT OF
GOD, THE INSTRUMENT OF INWARD LIFE, AND THEREFORE,
WHERE INWARD LIFE ALREADY EXISTS, THE MEANS AND
STIMULANT OF A HIGHER GROWTHIN GRACE. A man is truly in
earnest, and sets himself without reserve to do God's will as he finds it in His
Word. What is the first experience that such a man will gain? what his earliest
lesson, his first upward step Godward, although it be apparently a step
downward into the dark? I say that it is a knowledge offailure and of sin. He
cannot keepGod's will in its inward spirit and power through the weaknessof
his flesh. Must he not ask himself why he fails? Ah, why, indeed, but from
indwelling sin I Thus there flashes upon the soul a sense ofsin and a
consciousnessofguilt before God. And when the soulonce stands face to face
with this truth, the impossibility of self-righteousnessandof doing God's will
as he fondly thought in his own strength must become clearas the flash of the
sunshine. "ThenI am a helpless sinner," he exclaims, "vile and worthless, and
where shall I find help and hope? If I cannot save myself, who can save me?"
He flings the arms of his faith around the feetof the dying Jesus, and cries
out, "My Lord and my God, my Saviour, Wisdom, Righteousness,
Sanctification."
(E. Garbett, M. A.)
The necessityofdoing the will of God
R. W. Dale, LL. D.

Some of you, perhaps, suppose that you do enough to show that you are
Christians if you come here on Sundays. One purpose for which you come
here is to learn how to live elsewhere. Itcan be no excuse for breaking God's
commandments on Monday that you made a greateffort on Sunday — came a
mile and a half through the wind and rain — to learn what God's
commandments are. Suppose a man were caughttrespassing in a gentleman's
private grounds, and when askedfor a defence of his conduct answeredthat
though no doubt he was trespassing, he hoped that it would be a palliation of
his offence that once a week for twenty years he had takencare to read the
notice on the board — "Private road. Trespassing forbidden." Would that be
a rational excuse? Orsuppose you had a man in your works who was
constantly breaking some of the printed regulations which are put up in the
shops, what would you say if he askedyou to look overhis bad conduct
because he always read through the regulations every Monday morning? We
see the folly of a plea of that kind when allegedto cover a violation of any of
our own rules and regulations; and yet so easilydo we deceive ourselves, that
we are all in dangerof supposing that because we readthe Bible and come to
public worship in order to learn God's laws we have something to set off
againstbreaking them. Christ's words are clear. We are none the better for
knowing the will of God; we must obey it. We must do the will of God. Some
men have such a keenadmiration for moral goodnessthat they take it
forgranted that they are really good. You admire industry — good;but if you
are to enter into the kingdom of heavenyou must be industrious. Emotion of
other kinds — goodin its place — is also mistakenfor actualwell-doing.
When we begin to hold political meetings in the winter there will be hundreds
of men, belonging to both political parties, who will think that they are
animated by a generous patriotism and a noble zeal for the public good,
because they give enthusiastic cheers to the eloquence of their favourite
orators;but ask them to do some canvassing, orto give a subscription towards
the expenses ofa contestedelection, and you will find that their patriotism
and their zeal have all vanished. Doing God's will is one thing, being sorry for
not doing it is a different thing altogether. But suppose we resolve to do better
— is not this satisfactory? Satisfactory? No;not unless we actually do better
as the result of our goodresolutions. Christ does not saythat the man who
resolves to do the will of God will enter the kingdom of heaven, but the man

who does it; and betweengoodresolutions and gooddeeds there is apt to be a
very precarious connection. Some people appear to use up all their strength in
making goodresolutions, and they have no strength left to carry them out. We
must do the will of God if we are to enter into heaven. Howeverperfectour
excuses may seemfor not doing it, I cannot see that these excuses are
admissible. One man pleads his natural temperament as a justification of the
violence or irritability of his temper. Another pleads the sharp necessities of
business as an excuse for resorting to accommodationbills and other
illegitimate methods of raising money. Another pleads the bad treatment he
has receivedfrom a relative or a friend in defence of rough and hard and
uncharitable words about him. God who made us, knows our frame and He
re. members that we are dust; Christ canbe touched with a feeling of our
infirmities, having been tempted in all points as we are. We may rely on the
Divine tenderness and mercy. God will not deal hardly with us; He treats us
more generouslythan we treat eachother; sometimes He treats us more
mercifully than we treat ourselves. But to allege temptation as an apologyfor
sin is clearlyto defy the authority of the Divine law and to dissolve all moral
obligations.
(R. W. Dale, LL. D.)
The folly of a fruitless profession
TheologicalSketchBook.
I. SHOW WHO THEY ARE WHO DESERVE THE CENSURE IN THE
TEXT.
1. Mere nominal Christians.
2. Formal, self-righteous persons.
3. False professors.
II. EXPOSTULATE WITH THEM ON THE FOLLY OF THEIR
CONDUCT.

1. IS not a conformity to Christ's precepts practicable?
2. Is not obedience to Him necessary?
3. Will not a feigned allegiance be discoveredby Him?
4. Shall we not wish at last that we had been sincere and
upright.APPLICATION.
(1)Let us all seek to become Christians indeed.
(2)Let us not be afraid to confess our Lord before men.
(3)Let our lives be consistentwith our professions.
(4)Let us trust in the Lord as simply as if obedience were not required.
(5)Let us obey the Lord as zealouslyas if obedience only were required.
(TheologicalSketchBook.)
COMMENTARIES
Ellicott's Commentary for English Readers
(46) And why callye me, Lord, Lord.—The teaching is the same in substance,
though not in form.
BensonCommentary
Luke 6:46-49. And why call ye me Lord, Lord, and do not the things which I
say? — What will fair professions avail, without a life answerable thereto?
Our Lord’s words may also refer to what he had just spokenin praise of good
words. As if he had said, Though I have thus spoken, you must take notice,
that it is in a particular case especiallythat your goodwords will manifest the

state of your hearts to be good, namely, when the characters and actions of
others are spokenof and censured. Goodwords, on many other occasions,are
of no avail; for the best advices given to others, Luke 6:42, or the fairest
speechesimaginable addressedto me, your Master, and your giving me the
highest titles of respect, are of no manner of signification, if you do not keep
my commandments, and possessthe graces, and practise the duties which I
describe and enjoin. And the flood arose — Here is an allusion to the violent
rains and sweeping floods in the easterncountries, in the winter. “Thoughthe
rains are not extremely frequent at that season, yet, when it does rain, the
waterpours down with greatviolence for three or four days and nights
together, enoughto drown the whole country. Such violent rains in so hilly a
country as Judea must occasioninundations very dangerous to buildings
within their reach, by washing the soilfrom under them, and occasioning
their fall.” — Harmer. See the notes on Matthew 7:21-29;where the contents
of this paragraph are explained. “May these beautiful, striking, and repeated
admonitions, which our Saviour gives us of the vanity of every profession
which does not influence the practice, be attended to with reverence and fear!
We are building for eternity; may we never grudge the time and labour of a
most serious inquiry into the greatfundamental principles of religion! May we
discoverthe sure foundation, and raise upon it a noble superstructure, which
shall stand fair and glorious when hypocrites are swept awayinto everlasting
ruin, in that awful day in which heaven and earth shall flee awayfrom the
face of him that sits upon the throne!
Revelation20:11.” — Doddridge.
Matthew Henry's Concise Commentary
6:37-49 All these sayings Christ often used; it was easyto apply them. We
ought to be very carefulwhen we blame others;for we need allowance
ourselves. If we are of a giving and a forgiving spirit, we shall ourselves reap
the benefit. Though full and exactreturns are made in another world, not in
this world, yet Providence does what should encourage us in doing good.
Those who follow the multitude to do evil, follow in the broad way that leads

to destruction. The tree is knownby its fruits; may the word of Christ be so
grafted in our hearts, that we may be fruitful in every goodword and work.
And what the mouth commonly speaks,generallyagreeswith what is most in
the heart. Those only make sure work for their souls and eternity, and take
the course that will profit in a trying time, who think, speak, and act
according to the words of Christ. Those who take pains in religion, found their
hope upon Christ, who is the Rock ofAges, and other foundation can no man
lay. In death and judgment they are safe, being kept by the power of Christ
through faith unto salvation, and they shall never perish.
Barnes'Notes on the Bible
See the notes at Matthew 7:21-27.
Jamieson-Fausset-BrownBible Commentary
41-49. (See on[1589]Mt7:3-5, [1590]Mt7:16-27.)
Matthew Poole's Commentary
Ver. 46-49. See Poole on"Matthew 7:24" and following verses to Matthew
7:27, where we before met with the same thing. The sum is, men’s hopes of
salvationbuilt upon any other but Christ alone, or built upon Christ without a
sincere study and endeavourto keepthe commandments of Christ, are vain
hopes; and though, till a storm of affliction or temptation comes, they may
please themselves a little with them, yet when they come to die, or when any
notable temptation assaults them, or any great affliction cometh upon them,
then they will fail them, and they will see the folly and vanity of them. What is
the hope of the hypocrite, when God takethawayhis soul? Job 27:8.
Gill's Exposition of the Entire Bible
And why callye me Lord, Lord,.... Or, "my Lord, my Lord", as the Syriac
version renders it; acknowledging, in words, his government overthem;
claiming an interestin him, and making use of his name and authority:
and do not the things which I say; or "command"; and therefore such words
in their mouths would be of no use to them, since they neither did his Father's
will, which he taught them, nor observedhis commands and ordinances which

he enjoined them; and therefore should not enter into the kingdom of heaven,
nor be owned by him another day, but should be bid to depart from him; See
Gill on Matthew 7:21. See Gill on Matthew 7:22. See Gill on Matthew 7:23.
Geneva Study Bible
And why callye me, Lord, Lord, and do not the things which I say?
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 6:46. The verification, however, of the spokenword which actually goes
forth out of the goodtreasure of the heart lies not in an abstractconfessing of
Me, but in joining therewith the doing of that which I say.
Expositor's Greek Testament
Luke 6:46, introducing the epilogue, rather than winding up the previous
train of thought, answers to Matthew 7:21-23;here direct address (2nd
person), there didactic (3rd person); here a pointed question, and paratactic
structure as of an orator, in lively manner, applying his sermon, there a
generalstatementas to what is necessaryto admissioninto the Kingdom of
Heaven—οὐ πᾶς ὁ λέγων, etc.
Cambridge Bible for Schools andColleges
46-49. Falseand true Foundations.
46. why call ye me, Lord, Lord] “If I be a master, where is my fear, saith the
Lord of hosts?” Malachi1:6. Painful comments are supplied by the language
of two parables, Matthew 25:11-12;Luke 13:25.
Bengel's Gnomen
[46. Ἃ λέγω, the things which I say) as your Lord, to whom obedience is
due.—V. g.]
Pulpit Commentary

Verse 46. - And why call ye me, Lord, Lord, and do not the things which I
say? It is evident from this heart-stirring appeal of Jesus that he had already
obtained a large measure of recognitionfrom the people. We should hardly be
prepared to averthat any large number of the Palestinianinhabitants looked
on him as Messiah, though probably some did; but that generallyat this
period he was lookedon by the common folk, at all events, and by a few
perhaps of their rulers, as a Being of no ordinary power, as a Prophet, and
probably as One greaterthan a prophet. It is scarcelylikelythat even they
who regardedhim with the deepestreverence when he spoke the mount-
sermon would have been able to define their own feelings towards him. But
underneath the Lord's words lies this thought: "Those blind guides of whom I
have been telling you, they with their lips profess to adore the eternal God of
Israel, and yet live their lives of sin. You, my followers, do not the same
thing."
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Lord, Lord - God judges of the heart, not by words, but by works. A good
servant never disputes, speaks little, and always follows his work. Such a
servant a real Christian is: such is a faithful minister, always intent either on
the work of his own salvation, or that of his neighbor; speaking more to God
than to men; and to these as in the presence ofGod. The tongue is fitly
compared by one to a pump, which empties the heart, but neither fills nor
cleansesit. The love of God is a hidden spring, which supplies the heart
continually, and never permits it to be dry or unfruitful. Quesnel.

Clarke, Adam. "Commentary on Luke 6:46". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/luke-
6.html. 1832.
return to 'Jump List'
The Biblical Illustrator
Luke 6:46
And why callye Me Lord, Lord, and do not the things which I say?
--
Religion, the doing of God’s will
I. In the first place, LET US BE WARNED AGAINST MAKING OUR
RELIGION A MATTER MERELY OF OPINION. SaidWilliam Law to John
Wesley, “The bead canas easilyamuse itself with a living and justifying faith
in the blood of Jesus, as with any other notion.” It is even so. A truer word,
pointed in warning againsta greaterperil, was never uttered. The mistake in
question is a very subtle one, but very serious, and more common than,
perhaps, we think. As thus of the doctrines, so also of the duties of our
religion. These duties may be objects merely of belief, arrangedin well-
ordered systems, and acknowledgedto be the proper code of life, without
being actually reduced to practice.
II. In the secondplace, LET US BE WARNED AGAINST MAKING OUR
RELIGION A MATTER MERELY OF FEELING. This piety of moods and
feelings, which goes by spasms, and not by the even pulses of a robust life, is
not the sort of piety we need, my hearers. It dishonours our Master, who has
something largerto do for us than simply to make us happy in our religion. It
wrongs our own souls, which ought to be looking higher than their own
enjoyment.

III. Finally, LET US BE MOVED TO MAKE OUR RELIGION A MATTER
OF THE LIFE FINDING THE TEST AND MEASURE OF OUR
DISCIPLESHIP, NEITHER IN WHAT WE BELIEVE, NOR IN WHAT WE
FEEL, BUT IN WHAT WE ARE, AS ANNOUNCING ITSELF IN WHAT
WE DO. Not that we counselthe disparagementof Christian doctrine. There
must be religious opinions, more or less clearlydefined, conditioning the
religious life; and the more clearly defined, the better. And the nearerwe
come to the teachings of Scripture, as interpreted by the Christian
consciousnessofthe successive generationsofbelievers; the nearer we come to
those grand settlements of doctrine effectedby the greatexpounders of
doctrine, as Athanasius, Augustine, Luther, Calvin, and Edwards, the nearer
we shall come to the hidings of Christian power. Neither would we disparage
religious feeling. The new life has its beginning in feeling; while to be past
feeling is the surest mark of reprobation. It is impossible for a man to be
convinced of sin by the Spirit of God without being profoundly agitated. (R.
D.Hitchcock, D. D.)
Obedience--notprofession
I. WHY IS DOING THE WILL OF GOD LIKE BUILDING UPON A
ROCK?
1. Doing is the way to being. God’s doing flows from His being; His work is
the outflow of His nature. He radiates outwards into all the departments of
the universe from a settledcentre; and because He is so gloriouslygood, all
His works are gloriouslygood. The work derives its characterfrom the being-
-the unchangeable being or nature of God. But there is a vast immeasurable
distance betweenus and God; and the grand question is, How a nature so
disordered, so miserably poor in knowledge,so shallow in thought and
conviction, so low in aspiration, so uncertain in the use of its freedom,
prostituting it so often to low ends, and so seldom using it for our
emancipation from evil; how is such a nature as ours to find its way up to
God till it shall have attained to His settled goodness andunchangeable
excellence?The answeris, By exercising ourselves in those rules of goodness

which Christ has given us as Divine. We must do in order to be. You must
learn how to love your enemy, how to pray for them that despitefully use you.
For there can be no true and perfect love in a nature that harbours hatred
even towards an enemy. Self-denialand self-sacrifice,constraintand cross-
bearing, are painful mow, because we are only learning; but when we have left
school, and our nature has reachedthe standard for the attainment of which it
has been under discipline, to love God and all creatures will involve no effort
or constraint or painful cross-bearing;for love in us will be as spontaneous as
it is in God: we shall have become a law unto ourselves, andwe shall
instinctively, and of our ownfree impulse, choose the good, the right, and the
pure.
2. Doing is the way to knowing. To know physical facts is the way to gain
material power; to know the hidden laws that govern nature is to become its
lord and master, able, as with a magician’s wand, to callforth her
inexhaustible resourcesforthe service and advantage of man. To know
human nature in its prejudices and passions is necessaryto the statesmenwho
would make laws that are to be beneficialto our empire. And Christ says, if
you will do the will of God, you shall know what doctrine is Divine and what is
not. Such knowledge--growing out of a hallowedexperience--plants our feet
immovably upon the Rock ofcertainty, and not all thestorms of opinion and
doubt will be able to dislodge us.
3. Doing is the way to bless others. Even when a man is not making his fellow-
man the objectof his thought or deed--when he is not directly fulfilling some
socialduty, but while he is more specially engagedin nourishing his own
interior manhood, strengthening his own attachment to what is true, and
pure, and brave--he is nevertheless blessing others. Forsuch a man creates
unconsciouslya moral atmosphere around him which his neighbours breathe
he loads the air with a sacredperfume; an influence goes forth from him, like
heat from fire, which insensibly leavens the minds of others. But when such a
man comes into contactwith his fellows in the relations of life--in business, in
friendship, and in religion--he strengthens and perpetuates his unconscious
influence. He does the will of God; he does to others as he would they should
do unto him. He upholds the laws of justice and generosityagainstinjustice
and meanness.

II. HEARING BUT NOT DOING IS LIKE BUILDING ON THE SAND.
1. It issues in a false self-deceptive life. “Lord, Lord, have we not prophesied
in Thy name? and in Thy name have castout devils? and in Thy name done
many wonderful works?”“Thenwill I profess unto them, I never knew you.”
One of the most portentous facts in the constitution of our nature is--the
powerwe have of self-deception. And yet when we come to consider, there is
nothing capricious or malignant in it. It begins in conscious unfaithfulness.
We hear the Word of God, but knowingly neglectto do it. We do not obey, but
we must come to terms with the conscience.
2. Hearers and not doers will be convicted of egregious folly. “I will liken him
unto the foolishman.” Disobedience to knownduty is not only a violation of
the conscience,whichis guilt; it is also a violation of the reason, whichis folly.
Reasonsays it is folly to choose the evil and rejectthe good. No man would
prefer the delusions of madness to the realities of a healthy mind. Reasonsays
it is folly to purchase the present at the costof the future. But this is what men
are doing who are only hearers. Forif our life-house should fall, greatwill be
the fall of it. A mighty catastrophe is the fall of a soul! (C. Short, M. A.)
The sin, folly, and danger of men’s calling Christ their Lord, and not yielding
obedience to His laws; or the sinfulness and hazard of a professionof religion,
without a correspondentpractice
Wherein we have--
1. A concession. He grants they made a fair profession;they calledHim Lord,
their Lord.
2. A charge. He charges them with nothing like this in their practice. Though
they calledHim their Lord, they carried not themselves at all as His subjects
and servants.
3. An expostulation. He puts them to considerthe inconsistencyof these
things, and the unaccountableness ofyoking togethera professionand a
practice that destroyedone another. Why will ye plead the relation and yet

throw off the duty of the relation? “If ye call Me your Lord, why do ye not
what I say or bid you? If you will not do what I say or bid you, why do ye call
Me your Lord?” Two doctrines are deducible from the text thus explained.
I. There are who call Christ their Lord, owning His authority over them, and
looking for benefit by Him, who yet make not conscienceofdoing the things
which He as a Lord says to them, and requires of them. In discoursing this
doctrine I shall--
I. Considermen’s calling Christ their Lord.
II. Considertheir not doing the things which He says, notwithstanding of their
calling Him their Lord.
III. Show how it comes to pass that people call Christ Lord, and their Lord,
and yet make not conscienceofdoing what He says.
IV. Apply the doctrine.
I. I will considerMEN’S CALLING CHRIST THEIR LORD. Under this
head, I will show--
1. How men callChrist their Lord.
2. What they do call Christ, that call Him their Lord.
3. What is the import of their calling Him Lord.
1. I will show how men call Christ their Lord. Men call Him their Lord--

2. I will show what they do call Christ, that callHim their Lord.
3. What is the import of their calling Him Lord? Men calling Him so, do in
effectown, acknowledge, and profess--
II. I will considerMEN’S NOT DOING THE THINGS WHICH HE SAYS,
NOTWITHSTANDING ALL THIS. We may take it up in three things.
1. Christ as a Lord prescribes duty to His subjects. He has not an empty title
of lordship and dominion, but is a Lawgiver--“He is our Lawgiver” Isaiah
33:22). And the law of the ten commands, in their spirituality
and extent, is His law, binding by His authority on all that call Him Lord
Exodus 20:2-3, &c.).
2. He intimates His will to them as to their duty. He says what He would have
them to do. We have His written laws in the Bible, which is God’s Word to
every one into whose hand it comes.
3. Yet men neglectit, and regard it not in their practice. They plead the
relation to Him, but make no conscienceofthe duty of it.
III. The third generalhead is, to SHOW HOW IT COMES TO PASS, TEXT
PEOPLE CALL CHRIST LORD, AND THEIR LORD, AND YET MAKE
NOT CONSCIENCE OF DOING WHAT HE SAYS. The springs of this
ruining practice, that so prevails, are many: as--
1. The want of a thorough change in their nature: “A good tree bringeth not
forth corrupt fruit: neither doth a corrupt tree bring forth goodfruit “ Luke
6:43-44).
2. Entertaining wrong notions of religion. They form to themselves such
notions of religion, as leave them at liberty in the course oftheir walk.
3. Reigning unbelief. Of this our Lord complained: “Ye will not come to Me,
that ye might have life” (John 5:40).

4. Want of consideration(Luke 15:17).
5. The natural enmity of the heart prevailing againstconvictionRomans 8:7).
6. Unmortified lusts still keeping the rule and dominion over the soul, though
Christ has the name of their Lord. Doctrine
II. It lies on men’s consciences before the Lord, to take it home to themselves,
to considerand answerit, how they come to callChrist their Lord, and yet not
make conscienceofdoing the things which He as a Lord says to them, and
requires of them. In discoursing this doctrine, I shall only show the import of
the expostulationin the text, and then conclude with a word of application. I
will show the import of this expostulation. It imports--
1. That Christ is in earnestfor our obedience. He is not indifferent what
regard we show to what He says as our Lord (Psalms 119:4).
2. It is possible for us in this life to getthe things that Christ says, done
acceptably, in all the parts thereof. If it were not so, then, by the text, nobody
at all would be allowedto callHim Lord; which is certainly false Matthew
7:21). So there are two sorts that callHim Lord; some that do, some that do
not what He says;the former allowed, the other rejected. The doctrine of the
imperfection of the saint’s obedience is a stone of stumbling to many a blind
soul. To prevent your stumbling--
3. Notwithstanding the things that Christ says may be gotdone acceptably, yet
many that call Him Lord will not do them. “They profess that they know God;
but in works they deny Him,” &c. (Titus 1:16).
4. Christ is highly displeasedwith the disobedience of those that callHim
Lord, who will not do what He says (Psalms 50:16-22). But to persuade you of
it, consider--
5. There is a greatevil in calling Christ Lord, and not doing what He says; an
evil that highly provokes Him, as casting dishonour on Him in a very special
manner.

6. People ought to considerit, see whataccountthey can make of it, and how
they will answerit. And--
Practicalobedience
I. In the first place, OUTWARD OBEDIENCE IS THE NECESSARY
FRUIT, AND THE ABSOLUTE TEST OF INWARD LIFE. He alone will
enter into the kingdom of heaven “that doeth the will of My Father which is in
heaven.” Let us pause over the words. They cannotrefer to the man who
accidentallydoes the will of Godbecause it so happens that his pleasure
coincides with God’s pleasure, just as a person may walk in the same path as
another without intending to be his companion. In such an actthere would be
no inward element. But they must refer to the man who intentionally does
God’s will; does it, that is, because it is God’s will; independently of any
further considerationof whether it be pleasantor not in itself. Observe,
therefore, there is no picking and choosing in such an obedience. The word
“doeth” does not mean intention, profession, orpromise, but actionin those
practicaldetails of actuallife, which make up the real sum total of human
existence. A saving religionis not that which is up in the air, but that which
plants its sacredfeeton the solid earth of daily life. Such a religion is
exceedinglydifficult, and there is one power alone which can accomplishit in
us. It is the powerof God. To use an respired illustration, “we are God’s
workmanship.” Notonly does an artist’s work show the genius of the artist,
but every artist has his own touch and style. We look at an exquisite picture,
and we recognize the hand of the painter: we exclaim, with undoubting
confidence, “Raphael,”“Guido,” “Rembrandt.” Thus when we look at a true
Christian who bears and reflects Christ all over him, we say, “God.” Thatis
God’s work; God’s Spirit alone canhave done that. God is “admired in His
saints, and glorified in all them that believe.” And how can it be otherwise if
we reverse the order, and, instead of looking from the actto the principle,
trace the principle down into the act? Forwhat is salvation, but deliverance
from sin; and what is sin, but oppositionto the will of God? To be saved,

therefore, is to be brought into conformity with God’s will. A goodman is full
of the Holy Ghost. Bat the Holy Ghost canno more abide in a heart without
making it holy, without compelling it by the most sweetinward necessityto do
God’s will, than there can be a sun without light, a stream without water, a
summer without flowers, a life without activity.
II. But there is another point of view from which the lessonmay be regarded.
OUTWARD OBEDIENCEMY BE, IN THE HANDS OF THE SPIRIT OF
GOD, THE INSTRUMENT OF INWARD LIFE, AND THEREFORE,
WHERE INWARD LIFE ALREADY EXISTS, THE MEANS AND
STIMULANT OF A HIGHER GROWTHIN GRACE. A man is truly in
earnest, and sets himself without reserve to do God’s will as he finds it in His
Word. What is the first experience that such a man will gain? what his earliest
lesson, his first upward step Godward, although it be apparently a step
downward into the dark? I say that it is a knowledge offailure and of sin. He
cannot keepGod’s will in its inward spirit and power through the weaknessof
his flesh. Must he not ask himself why he fails? Ah, why, indeed, but from
indwelling sin I Thus there flashes upon the soul a sense ofsin and a
consciousnessofguilt before God. And when the soulonce stands face to face
with this truth, the impossibility of self-righteousnessandof doing God’s will
as he fondly thought in his own strength must become clearas the flash of the
sunshine. “ThenI am a helpless sinner,” he exclaims, “vile and worthless, and
where shall I find help and hope? If I cannot save myself, who can save me?”
He flings the arms of his faith around the feetof the dying Jesus, and cries
out, “My Lord and my God, my Saviour, Wisdom, Righteousness,
Sanctification.” (E. Garbett, M. A.)
The necessityofdoing the will of God
Some of you, perhaps, suppose that you do enough to show that you are
Christians if you come here on Sundays. One purpose for which you come
here is to learn how to live elsewhere. Itcan be no excuse for breaking God’s
commandments on Monday that you made a greateffort on Sunday--came a
mile and a half through the wind and rain--to learn what God’s

commandments are. Suppose a man were caughttrespassing in a gentleman’s
private grounds, and when askedfor a defence of his conduct answeredthat
though no doubt he was trespassing, he hoped that it would be a palliation of
his offence that once a week for twenty years he had takencare to read the
notice on the board--“Private road. Trespassing forbidden.” Would that be a
rational excuse? Orsuppose you had a man in your works who was constantly
breaking some of the printed regulations which are put up in the shops, what
would you say if he askedyou to look overhis bad conduct because he always
read through the regulations every Monday morning? We see the folly of a
plea of that kind when allegedto covera violation of any of our own rules and
regulations;and yet so easilydo we deceive ourselves, thatwe are all in
danger of supposing that because we read the Bible and come to public
worship in order to learn God’s laws we have something to setoff against
breaking them. Christ’s words are clear. We are none the better for knowing
the will of God; we must obey it. We must do the will of God. Some men have
such a keenadmiration for moral goodnessthat they take it forgranted that
they are really good. You admire industry--good; but if you are to enter into
the kingdom of heaven you must be industrious. Emotion of other kinds--good
in its place--is also mistakenfor actual well-doing. When we begin to hold
political meetings in the winter there will be hundreds of men, belonging to
both political parties, who will think that they are animated by a generous
patriotism and a noble zealfor the public good, because they give enthusiastic
cheers to the eloquence of their favourite orators; but ask them to do some
canvassing, orto give a subscription towards the expenses ofa contested
election, and you will find that their patriotism and their zeal have all
vanished. Doing God’s will is one thing, being sorry for not doing it is a
different thing altogether. But suppose we resolve to do better--is not this
satisfactory? Satisfactory? No;not unless we actually do better as the result of
our goodresolutions. Christ does not say that the man who resolves to do the
will of God will enter the kingdom of heaven, but the man who does it; and
betweengoodresolutions and gooddeeds there is apt to be a very precarious
connection. Some people appear to use up all their strength in making good
resolutions, and they have no strength left to carry them out. We must do the
will of God if we are to enter into heaven. Howeverperfectour excuses may
seemfor not doing it, I cannot see that these excuses are admissible. One man

pleads his natural temperament as a justification of the violence or irritability
of his temper. Another pleads the sharp necessities ofbusiness as an excuse
for resorting to accommodationbills and other illegitimate methods of raising
money. Another pleads the bad treatment he has receivedfrom a relative or a
friend in defence of rough and hard and uncharitable words about him. God
who made us, knows our frame and He re members that we are dust; Christ
can be touched with a feeling of our infirmities, having been tempted in all
points as we are. We may rely on the Divine tenderness and mercy. God will
not dealhardly with us; He treats us more generouslythan we treat each
other; sometimes He treats us more mercifully than we treat ourselves. But to
allege temptation as an apologyfor sin is clearlyto defy the authority of the
Divine law and to dissolve all moral obligations. (R. W. Dale, LL. D.)
The folly of a fruitless profession
I. SHOW WHO THEY ARE WHO DESERVE THE CENSURE IN THE
TEXT.
1. Mere nominal Christians.
2. Formal, self-righteous persons.
3. False professors.
II. EXPOSTULATE WITH THEM ON THE FOLLY OF THEIR
CONDUCT.
1. IS not a conformity to Christ’s precepts practicable?
2. Is not obedience to Him necessary?
3. Will not a feigned allegiance be discoveredby Him?
4. Shall we not wish at last that we had been sincere and upright.
APPLICATION.

Coffman's Commentaries on the Bible
And why callme, Lord, Lord, and do not the things which I say?
It is not in mere believing, nor in mere professionof faith, nor in the
acknowledgmentof Jesus as Lord, that salvationis receivedbut it is through
doing the things he commanded. This fundamental truth has been
compromised and negatedby religious theories from the Reformation to the
present time; but the scriptures cannotbe broken. There is no substitute for
doing what Jesus commanded. A similar thought was included in the Sermon
on the Mount, "Noteveryone that saith unto me, Lord, Lord, shall enter the
kingdom of heaven; but he that doeth the will of my Fatherwho is in heaven"
(Matthew 7:21).
WHY DO YOUR CALL ME "LORD;LORD" BUT DO NOT OBEY ME?
This question should burn in human hearts until the deeds of men more
nearly resemble the faith professed; for this question is not merely an
interrogation; it is an indictment, charging men with the unbelievable
inconsistencyof disobeying him whom they acknowledgedas Lord.
Jesus did not here charge his hearers with lack of faith, but with lack of
action, there being not the slightestsuggestionthat any of them were
unbelievers. Thus is emphasized the timeless truth that "While unbelievers
must be lost, believers may be lost." Ours is a generationwhich has accepted
"faith only" as the "opensesame"ofthe gate of heaven; but "faith only" was
not enoughfor the first generationthat ever tried it; nor is it enough today.
The doctrine of salvationby "faith only" was born during the Reformation
when civilization was in the struggle and travail of rebirth from the deadness
of the Dark Ages;but, in all ages, the philosophy of merely believing has had
its practical adherents. The generationto whom Jesus addressedthis question
were believers, but they were not doers of the Lord's will. It is to their credit,
however, that they had not erectedaround their disobedience a theological

bulwark of justification for it. Today, men not only say, "Lord, Lord, and do
not," but they go further and preach that it is not necessaryto do anything.
If one of those ancient sinners had been reproachedfor not being baptized,
taking the Lord's Supper, or belonging to the church, he would have been
embarrassedand might have made some promise of doing Jesus'will; but
today, sinners rejectaltogetherthe necessityof obedience onthe grounds that
they "believe"!Yet, look againat this crowdthat heard Jesus. Their
everlasting shame sprang not from lack of faith, but from lack of action.
Not only were they believers;they were confessors ofhis name, calling him
Lord, Lord. Theirs was no mere historical faith, but they truly acknowledged
him as the Messiah;and in this they were correct. It is wonderful for men to
say, Lord, Lord; for with the mouth confessionis made unto salvation
(Romans 10:10). In confessing Christ, those people had joined the ranks of the
privileged; and from them Jesus had a right to expect obedience.
Not only were they believers and confessors, they were also religious workers,
not idlers in any sense, being, in fact, busy with many things. It was precisely
this class ofpersons Jesus had in mind when he said:
Many will say to me in that day, Lord, Lord, did we not prophesy by thy
name, and by thy name castout demons, and by thy name do many mighty
works? And then I will profess unto them, I never knew you: depart from me,
ye that work iniquity (Matthew 7:22,23).
From this it is clearthat the people reproachedby Jesus in this text were: (1)
believers;(2) confessing believers;and (3) working believers. What was their
fatal sin? It was as simple as it was catastrophic:they did not do the will of the
Lord.
Of what did such a failure consist? The question is not merely academic;for
the spiritual children of those multitudes are indeed legion: (1) Some do not
his will because they are idle, doing nothing of any spiritual import. (2) Others

do not his will because they are doing their "ownthing." "Walking after their
own lusts and denying the promise of his coming" (2 Peter3:3,4). (3)
Multitudes do not his will because they are busy obeying the commandments
of men," or as Jesus said, "teaching fordoctrines the commandments of men"
(Matthew 15:9).
In a word, it is not enough to believe in Christ, to profess his holy religion, and
to be busy here and there with religious activities. To win the everlasting
reward, men must do the will of Christ as it is revealedin the New Testament.
Even the fullest possible compliance with all Jesus'commands does not earn
or merit salvation, which in the lastanalysis rests upon the gracious mercy of
God; but willful disobedience thwarts even that mercy.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Luke 6:46". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/luke-6.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And why callye me Lord, Lord,.... Or, "my Lord, my Lord", as the Syriac
version renders it; acknowledging, in words, his government overthem;
claiming an interestin him, and making use of his name and authority:
and do not the things which I say; or "command"; and therefore such words
in their mouths would be of no use to them, since they neither did his Father's
will, which he taught them, nor observedhis commands and ordinances which
he enjoined them; and therefore should not enter into the kingdom of heaven,

nor be owned by him another day, but should be bid to depart from him; See
Gill on Matthew 7:21. See Gill on Matthew 7:22. See Gill on Matthew 7:23.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Luke 6:46". "The New John Gill Expositionof
the Entire Bible". https:https://www.studylight.org/commentaries/geb/luke-
6.html. 1999.
Robertson's WordPictures in the New Testament
And do not (και ου ποιειτε — kaiou poieite). This is the point about every
sermon that counts. The two parables that follow illustrate this point.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Luke 6:46". "Robertson'sWord Pictures
of the New Testament".
https:https://www.studylight.org/commentaries/rwp/luke-6.html. Broadman
Press 1932,33. Renewal1960.

Wesley's ExplanatoryNotes
And why callye me, Lord, Lord, and do not the things which I say?
And why callye me Lord, Lord — What will fair professions avail, without a
life answerable thereto? Matthew 7:21.
Wesley, John. "Commentary on Luke 6:46". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/luke-6.html. 1765.
The Fourfold Gospel
And why callye me, Lord, Lord, and do not the things which I say1?
THE SERMON ON THE MOUNT. (A mountain plateau not far from
Capernaum.) K. CONCLUSION AND APPLICATION: TWO BUILDERS.
Matthew 7:24-29;Luke 6:46-49
And why callye me, Lord, Lord, and do not the things which I say? Why do
ye give me the title, but withhold the service which should go with it? See
Malachi1:6.
Copyright Statement

These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Luke 6:46". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/luke-
6.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
Call ye me Lord, Lord; that is, by professions acknowledgemy authority,
while you do not obey my commands.
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Luke 6:46". "Abbott's
Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/luke-6.html. 1878.
John Trapp Complete Commentary
46 And why call ye me, Lord, Lord, and do not the things which I say?
Ver. 46. See Matthew 7:21; Malachi1:6.
Trapp, John. "Commentary on Luke 6:46". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/luke-6.html.
1865-1868.

Expository Notes with PracticalObservations onthe New Testament
Our Saviour here concludes his sermon with an elegantsimiltude: he
compares the faithful doer of the word to a wise builder, which grounded his
house upon a rock. Others he resembles to a foolishbuilder, that built his
house upon the sand.
The house is the hope of heaven and eternallife;
the rock is Christ; the building upon the sand, is resting upon the bare
performance of outward duties;
the rain, the winds, and the floods, are all kinds of afflicting evils, sufferings,
and persecutions, that may befall us.
The sum is: men's hopes of salvationbuilt upon any other besides Christ, or
built upon Christ without a sincere and uniform obedience to him, are vain
hopes, deceitful hopes; for when the storm arises, when affliction or
persecutioncomes, their confidence will fail them, their foundation will be
shaken.
Learn, 1. That the obedient believeris the only wise man, that builds his hopes
of heaven upon a sure and abiding foundation; Christ is the rock that he
builds upon, and one Christ is before a thousand creatures, one rock better
than millions of sands to build upon.
2. That such professors as restin the bare performance of outward duties, are
foolish builders; their foundation is weak and sandy, and all their hopes of
salvationvain and deceitful.
Lord! How does the carnalworld build all their hopes upon the sand, on the
wisdom of the flesh, on their policies, councils, friends and riches! They
bottom their very soul upon fancies, presumptions, delusions, and vain hopes.
They expect to be happy without being holy, which is to expect to be easy
without being healthy.
Woe to that man whose portion lies in the creature's hands, who builds all his
hopes upon this earth; for when the earth is shaken, his hopes are shaken, his
heart is shaken, and he is at his wits' end: whereas the Christian that builds

upon the rock, stands firm and sure; for if ever the Christian falls, Christ
must fall with him: he shall never be disappointed of his hopes, unless
faithfulness can disappoint; he shall never be deceived, unless truth itself can
deceive. If it be impossible for the obedient, holy, and circumspectChristian
finally to miscarry.
Charles Simeon's Horae Homileticae
DISCOURSE:1498
THE FOLLY OF A FRUITLESS PROFESSION
Luke 6:46. Why call ye me, Lord, Lord, and do not the things which I say?
THE honour of Christ and the salvationof our souls depend on our having
right views of the Gospel:we cannot therefore too earnestlyinsist on the
doctrine of justification by faith in Christ. Nevertheless we should constantly
urge the practice of goodworks as the fruits and evidences of our faith. The
folly of expecting salvationwhile we neglectthem is strongly representedby
our Lord in the text.
I. Shew who they are that deserve the censure in the text—
The heathens have less to aggravate theirsins than Christians. The greater
part of those who live in countries that are evangelizedare obnoxious to this
censure—
1. Mere nominal Christians deserve it—
[Many are Christ’s, as having been devoted to him in baptism. By the
appellation of Christians they profess themselves his followers;but they are in
no respectsubject to his will and word. Christ commands them to “seekfirst
the kingdom of God,” &c and they seek it last.]
2. Formal, self-righteous persons deserve it—
[Many will go far in the outward duties of religion: they will profess too a
veneration for the name of Christ: but he calls them to regeneration[Note:

John 3:3.], and they deny their need of it. He bids them live by faith on him,
and it proves a hard saying [Note:John 6:53; John 6:60.]: they are satisfied
with the form of godliness, without the power.]
3. False professors deserve it—
[None are so worthy of reproof as they: they will talk much of their
dependence on Christ: they will profess perhaps to have experiencedmuch of
his powerand grace:they may even glory in the recollectionofhis truth and
faithfulness; but in the midst of all, they can be proud, covetous, passionate,
censorious, unforgiving, deceitful, and dishonest. To such the text may be
applied with peculiar energy.].
Such persons ought to be addressedwith all plainness of speech—
II. Expostulate with them on the folly of their conduct—
The service of God is justly calleda “reasonable service;” but a fruitless
professionis most unreasonable. No reasoncanbe assigned“why” persons
should restin such a state—
1. Is not a conformity to Christ’s precepts practicable?
[Many allege, thatsuch strictness as he requires is unattainable. We allow that
absolute perfection is not to be expectedin this world; but an unreserved
devotedness ofourselves to God is attainable. Thousands of the saints of old
have walkedthus with God: there is a cloud of living witnesses who exemplify
this conduct. God has promised grace to all who seek it diligently.]
2. Is not obedience to him necessary?
[We may be goodcitizens if we possess onlythe virtues of heathens;but an
unfeigned regardto Christ is necessaryto constitute us Christians. St. Paul
has fully declaredthe in-efficacy of outward religion [Note: Romans 2:28-29.].
Judas and the foolishvirgins awfully exemplified it [Note:Matthew 25:3;
Matthew 25:11-12.]. Our Lord has warnedus all respecting it [Note:Matthew
7:21-23.].]
3. Will not a feigned allegiance be discoveredby him?

[We may easilydeceive our fellow-creatures;but every motion of our hearts is
visible to Christ [Note: Hebrews 4:13.]: nor canthe most specious
appearances deceivehim [Note:John 2:24-25.]. In his final judgment he will
shew that he was privy to our most secretthoughts and desires [Note:1
Corinthians 4:5.].]
4. Shall we not wish at last that we had been sincere and upright?
[The reproachwhich attends the exercise ofreal religion, may make us
satisfiedwith the form of it at present; but in the day of judgment we shall see
our folly [Note:Wisd. 5:1–9.]. We shall not know what to reply to this
question then. The vain excuses we now make we shall not even dare to offer.]
Application—
[Let all then seek to become Christians indeed. Let us not be afraid to confess
our Lord before men; and let us regard“what he says” not only above all, but
in opposition to all, that human counsellors cansuggest. Letus take care that
our lives be consistentwith our professions. Letus trust in the Lord as simply,
as if obedience were not required. Let us obey the Lord as zealously, as if
obedience only were required.]
Simeon, Charles. "Commentary on Luke 6:46". Charles Simeon's Horae
Homileticae. https:https://www.studylight.org/commentaries/shh/luke-6.html.
1832.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Luke 6:46. The verification, however, of the spokenword which actually goes
forth out of the goodtreasure of the heart lies not in an abstractconfessing of
Me, but in joining therewith the doing of that which I say.

Meyer, Heinrich. "Commentary on Luke 6:46". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/luke-6.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
[46. ἃ λέγω, the things which I say)as your Lord, to whom obedience is due.—
V. g.]
Bengel, JohannAlbrecht. "Commentary on Luke 6:46". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/luke-6.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
Ver. 46-49. See Poole on"Matthew 7:24" and following verses to Matthew
7:27, where we before met with the same thing. The sum is, men’s hopes of
salvationbuilt upon any other but Christ alone, or built upon Christ without a
sincere study and endeavourto keepthe commandments of Christ, are vain
hopes; and though, till a storm of affliction or temptation comes, they may
please themselves a little with them, yet when they come to die, or when any
notable temptation assaults them, or any great affliction cometh upon them,
then they will fail them, and they will see the folly and vanity of them. What is
the hope of the hypocrite, when God takethawayhis soul? Job 27:8.
Poole, Matthew, "Commentaryon Luke 6:46". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/luke-6.html. 1685.
Cambridge Greek Testamentfor Schools andColleges

46. τί δέ με καλεῖτε, Κύριε, κύριε;“If I be a master, where is my fear, saith
the Lord of Hosts?” Malachi1:6. Painful comments are supplied by the
language oftwo parables, Matthew 25:11-12;Luke 13:25.
The parable of the two claims6:46 (cf. Matthew 7:21-23)
This is a very brief condensationof a parable that Matthew recordedmore
fully. Matthew"s interestin it connects with the mention of false teachers that
occurs in the context of his accountof the sermon. Luke simply lifted the main
point of the teaching out and inserted it in his account. His interestwas
primarily Jesus" warning to disciples to apply His teaching to their lives.
Professionofdiscipleship is one thing, but what identifies a true disciple of
Jesus is really doing God"s will (cf. James 1:22-25).
A disciple cannot legitimately refer to Jesus as his or her lord and ignore what
He teaches. The double title was common in Judaism to strengthenthe form
of the address (cf. Genesis 22:11;Genesis 46:2;Exodus 3:4; 1 Samuel 3:10).
Here it implies greathonor. "Lord" was a respectfuladdress, as we have
noted, but in view of who Jesus was it came to imply the highest respect. Used
intelligently it implied deity, messiahship, and sovereignty. Howevereveryone
who used this title, even Jesus" disciples, did not always imply all of this when
they used it, especiallybefore Jesus"resurrectionand ascension.
Constable, Thomas. DD. "Commentaryon Luke 6:46". "ExpositoryNotes of
Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/luke-6.html. 2012.

The Expositor's Greek Testament
Luke 6:46, introducing the epilogue, rather than winding up the previous
train of thought, answers to Matthew 7:21-23;here direct address (2nd
person), there didactic (3rd person); here a pointed question, and paratactic
structure as of an orator, in lively manner, applying his sermon, there a
generalstatementas to what is necessaryto admissioninto the Kingdom of
Heaven— οὐ πᾶς ὁ λέγων, etc.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 6:46 "Why do you call Me, 'Lord, Lord,' and do not do what I say
KJV Luke 6:46 And why call ye me, Lord, Lord, and do not the things which I
say?
Why do you call Me, 'Lord, Lord - Lk 13:25-27;Malachi1:6; Matthew 7:21-
23; 25:11,24,44;John 13:13-17;Galatians 6:7
Luke 6 Resources - Multiple Sermons and Commentaries
Luke 6:46-49 The Ultimate Religious Decision - John MacArthur
Luke 6:46 Why Do You CallMe Lord? - John MacArthur
Luke 6:46-49 Why Obedience is Not Optional - StevenCole
Luke 6:17-49 Jesus'Teaching - DarrellBock
The instruction of the disciples (Luke 6:17-49)(from John Hannah)

The setting (Luke 6:17-19)
The content (Luke 6:20-49)
Characteristicsofthose in His kingdom (Luke 6:20-26)
Practice ofthose in His kingdom (Luke 6:27-45)
Exhortation to those who consider Him (Luke 6:46-49)
HYPOCRITICAL PROFESSORS
ARE NOT "POSSESSORS"OF CHRIST
Much like the end of the Sermon on the Mount, what some callthe "Sermon
on the Plain," also ended with a call to "prove yourselves doers of the word,
and not merely hearers who delude themselves." (James 1:22+). How tragic
for so many to hear but not heed, not only then but today! Pondering Jesus'
profundity is not a replacementfor practicing it post haste!Jesus'
authoritative, incisive words are not for academic exercise but for actual
experience!In the context of words spokenas described in Lk 6:45, the
validity/sincerity of those words is verified by adding DOING to the
SPEAKING.
As Lenski says "Only when we do what Jesus says, ofcourse by his grace and
help, is he really our Lord, and are we truly his disciples, goodtrees bearing
goodfruit. Mere prodigality in calling Jesus “Lord” is no ticketof admission
to heaven." (Ibid)
Why do you call Me, 'Lord, Lord And do not do what I say - Here Jesus gives
what amounts to a warning in the form of a question. Jesus'point is that if one
truly hears and heeds His words, they will experience a change in their hearts
and in their attitudes and actions. He has just described bad "fruit" of those
who are not genuine followers. And so His question implies they made
professions ofHis lordship, but there is no fruit in keeping with repentance, in
keeping with accepting Him as Lord. Professorswho are not "doers" deceive
themselves!And they are not "doers" becausethey lack the supernatural

power(the Spirit) to obey Jesus'words. In Luke 8 we read"And it was
reported to Him, “Your mother and Your brothers are standing outside,
wishing to see You.” But He answeredand said to them, “My mother and My
brothers are these who HEAR (present tense) the word of God and DO
(present tense)it.” (Lk 8:20,21+)So here we see Jesus made habitually
hearing and doing the WORD more important than all human relationships!
THOUGHT - As an aside I hear Christians argue over the Lordship of Jesus
and some saying they have believed but have not yet made Him Lord! Jesus is
Lord. Period! We do not make Him Lord! To profess to believe and fail to
obey is a false professionthat will take a soul to hell. When we receive Jesus as
Savior, we receive the "full package,"so to speak, Jesus Christthe Lord. Paul
could not have been clearerin Romans 10:9-10+ " if you confess with your
mouth Jesus as Lord, and believe in your heart that Godraised Him from the
dead, you will be saved;10 for with the heart a personbelieves, resulting in
righteousness, andwith the mouth he confesses, resulting in salvation."
He gave a more direct warning in Matthew 7 where He links the warning with
the dire consequencesofprofession(of Jesus as Lord) without possession(not
regenerate)...
Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven
(THIS IS "SHORTHAND" FOR THEYWILL NOT BE SAVED), but he who
does (present tense = HABITUALLY = DOES NOT SPEAK OF
PERFECTIONBUT "GENERALDIRECTION" OF ONE'S LIFESTYLE)
the will of My Father who is in heaven will enter. 22 “Many(THIS IS A
FRIGHTENING ADJECTIVE!) will say to Me on that day, ‘Lord, Lord, did
we not prophesy in Your name, and in Your name castout demons, and in
Your name perform many miracles?’(NOTICE JESUS DOES NOT
DISPUTE THEIR CLAIMS, SUGGESTINGTHEYIN FACT DID DO
THESE THINGS!ANOTHER FRIGHTENINGTHOUGHT!) 23“And then I
will declare to them, ‘I never (ABSOLUTELY NEVER) knew (TO KNOW
JESUS IS TO BE IN THE NEW COVENANT WITH HIM) you; DEPART (A
COMMAND)FROM ME, YOU WHO PRACTICE (present tense =
HABITUALLY WHICH INDICATES THEY HAVE NEVER BEEN BORN
AGAIN - THEY HAVE NO INTERNALPOWER OF THE SPIRIT TO

KEEP FROM PRACTICING LAWLESSNESS!DO NOT BE DECEIVED!
READ PAUL'S CLEAR WARNING - 1 Cor6:9-10 AND CONTRAST WITH
WHAT HAPPENS WHEN THE SPIRIT INDWELLS A FORMER
FORNICATOR,ETC - 1 Cor 6:11!) LAWLESSNESS (SYNONYMOUS
WITH Luke's phrase here "DO NOT DO WHAT I SAY").’ (Matthew 7:21-
23 - see notes Mt 7:21; 22;23)
After all is said and done,
there is far more said than done.
Obedience always trumps outward expression!
Call (2564)(kaleo)means to call and in this context signifies that they are
continually (kaleo is in present tense)addressing or designating Jesus as their
Lord, but not living like He is their Lord. This is one of the frightening rotten
fruits of "easybelievism" (just pray a prayer to believe in Jesus and you are
savedregardless ofhow you life the remainder of your life) and sadly is even
taught by some so-called"evangelical"teachers(cfZane Hodges or see a
Biblical response to Hodges'teachings).
Ye call me the "Way" and walk me not,
Ye call me the "Life" and live me not,
Ye call me "Master"and obey me not,
If I condemn thee, blame me not.
Ye call me "Bread" and eatme not,
Ye call me "Truth" and believe me not,
Ye call me "Lord" and serve me not,
If I condemn thee, blame me not.
—GeoffreyO'Hara
Lord, Lord - The repetition is normally used in situations of emphasis, but
Jesus'point is that even such an emphatic confessionwithout actionmeans

nothing. The truth is their persistentprofessionbelied their absent actions. As
James writes the one who hears the Word of Truth and does not do it actually
"deludes" (see paralogizomaiwhich is in the present tense = HABITUALLY)
himself (James 1:22+).
Comment on delude = paralogizomai:The idea of paralogizomaiis that of
incorrectreckoning or reasoning, oftenincluding the idea of deliberate false
reasoning for the purpose of deceiving. In mathematics, the meaning is that of
miscalculation. ProfessingChristians who hear the Word without obeying it
(cf "and do not do what I say")make a serious "spiritual miscalculation",
which causes them to delude themselves. Sucha man does not delude anyone
but himself! In short they are self-deceived. An old Scottishexpressionspeaks
of such false Christians as “sermontasters who never tastedthe grace of
God.” Beloved, you can mark it down as an immutable axion = Any response
to the Gospelthat does not include obedience is self-deception. See discussion
of the relationship of faith and obedience. If a profession of faith in Christ
does not result in a changedlife that hungers and thirsts for God’s Word and
God's righteousness and desires to obey that Word, the professionis only
that—a mere profession. Satan, ofcourse, loves such professions, because they
give church members the damning notion that they are saved when they are
not! He is still their spiritual father.
Utley - The rabbis said that the doubling of a name shows affection(cf. Gen.
22:11).
King James Bible Commentary - If one calls Christ Lord, then he had better
not saywhat Petersaid in Acts 10:14, “Notso, Lord.” Forhe who
acknowledgesChristas Lord, the only correctresponse is as Paul humbly
said, “Lord, what wilt thou have me do?” (Acts 9:6). Jesus said, “If ye love
me, keepmy commandments” (Jn 14:15). Nothing less will do.
Constable - His interest was primarily Jesus’warning to disciples to apply His
teaching to their lives. Professionofdiscipleship is one thing, but what
identifies a true disciple of Jesus is really doing God’s will (cf. James 1:22–25).
A disciple cannot legitimately refer to Jesus as his or her LORD and ignore
what He teaches.

Dave Guzik on Lord, Lord - We must use the language of “Lord, Lord” – we
cannot be rescuedif we do not. Though hypocrites may sayit, we should not
be ashamed to sayit. Yet it alone is not enough. This warning of Jesus applies
to people who speak orsay things to Jesus orabout Jesus, but don’t really
mean it. It isn’t that they believe Jesus is a devil; they simply saythe words
very superficially. Their mind is elsewhere, but they believe there is value in
the bare words and fulfilling some kind of religious duty with no heart, no
soul, not spirit – only bare words and passing thoughts.. This warning of Jesus
applies to people who say “Lord, Lord” and yet their spiritual life has nothing
to do with their daily life. They go to church, perhaps fulfill some daily
religious duties, yet sin againstGod and man just as any other might. “There
are that speak like angels, live like devils; that have Jacob’s smoothtongue,
but Esau’s rough hands.” (Trapp) Jesus put this in the form of a question:
Why? “If we are disobedient, why continue the professionof obedience?…
Eachsoul guilty of the wrong referred to must face this ‘Why?’ alone. All that
need be said is, that to do so will inevitably be to discoverthe unworthiness of
the reason.”(Morgan)
G Campbell Morgan- “Carefullynote the three-fold condition. 1. ‘Every one
that cometh to Me,’surrender. 2. ‘And heareth My words,’discipleship. 3.
‘And doeth them,’ obedience.”
Wiersbe - Our Lord's emphasis here is on obedience. It is not enough merely
to hear His Word and call Him "Lord." We must also obey what He
commands us to do. (Ibid)
Liefeld - If Jesus’audience was relaxing in the assumption that the preceding
teachings were directedonly at the Pharisees andtheir followers, they could
not dodge the direct force of this challenge. It is specificallydirected to those
who profess to follow Jesus (v. 46). (Ibid)
NET Note on Why do you callme ‘Lord, Lord,’ and don’t do what I say -
Respectis not a matter of mere words, but is reflected in obedient action. This
short saying, which is much simpler than its more developedconceptual
parallel in Matt 7:21–23, serves inthis form to simply warn and issue a call to
hear and obey, as the last parable also does in Lk 6:47–49.

Lord (master, owner)(2962)(kurios)is a title which signifies Jesus is sovereign
in power and has absolute authority. In a word they are saying Jesus is their
absolute owner! But they either lie (overtly) or are self-deceived, becausetheir
actions (lifestyle) demonstrate that they are "lord" of their life, not Jesus.
Lordship demands Obedience!
IVP BackgroundCommentary - Jesus againuses the image of the day of
judgment. The idea of ultimately being judged for hearing but not obeying
was familiar (see passage below). Butno Jewishteacherapartfrom Jesus
claimed so much authority for his own words;such authority was reservedfor
the law itself.
“"And they come to you as people come, and sit before you as My people, and
hear your words, but they do not do them, for they do the lustful desires
expressedby their mouth, and their heart goes aftertheir gain. Behold, you
are to them like a sensualsong by one who has a beautiful voice and plays well
on an instrument; for they hear your words but they do not practice them.So
when it comes to pass–assurelyit will–then they will know that a prophet has
been in their midst.” (Ezek 33:31–33, cfJer 6:16,17, 43:1-7, 44:16)
J C Ryle - Let us mark, in these verses, whatan old and common sin is
professionwithout practice. It is written that our Lord said, “Why callye me
Lord, Lord, and do not the things which I say?” The Son of God Himself had
many followers, who pretended to honor Him by calling Him Lord, but
yielded no obedience to His commandments.
The evil which our Lord exposes here, has always existedin the Church of
God. It was found six hundred years before our Lord’s time, in the days of
Ezekiel:“Theycome unto thee,” we read, “as the people cometh, and they sit
before thee as my people, and they hear thy words, but they will not do them,
for with their mouth they show much love, but their heart goethafter their
covetousness.” (Ezek. 33:31.)It was found in the primitive Church of Christ,
in the days of St. James. “Be ye doers of the word,” he says, “andnot hearers
only, deceiving your own selves.” (James1:22.)It is a disease whichhas never
ceasedto prevail all over Christendom. It is a soul-ruining plague, which is

continually sweeping awaycrowds ofGospel-hearers downthe broad wayto
destruction. Open sin, and avowedunbelief, no doubt slay their thousands.
But professionwithout practice slays its tens of thousands.
Let us settle it in our minds, that no sin is so foolish and unreasonable as the
sin which Jesus here denounces, Common sense alone might tell us that the
name and form of Christianity can profit us nothing, so long as we cleave to
sin in our hearts, and live unchristian lives. Let it be a fixed principle in our
religion, that obedience is the only sound evidence of saving faith, and that the
talk of the lips is worse than useless,if it is not accompaniedby sanctification
of the life. The man in whose heart the Holy Ghost really dwells, will never be
content to sit still, and do nothing to show his love to Christ.
Let us mark, secondly, in these verses, whata striking picture our Lord draws
of the religion of the man who not only hears Christ’s sayings, but does
Christ’s will. He compares him to one who “built a house, and digged deep,
and laid the foundation on a rock.”
Such a man’s religionmay costhim much. Like the house built on a rock, it
may entail on him pains, labor, and self-denial. To lay aside pride and self-
righteousness, to crucify the rebellious flesh, to put on the mind of Christ, to
take up the cross daily, to count all things but loss for Christ’s sake,—allthis
may be hard work. But, like the house built on the rock, such religion will
stand. The streams of affliction may beat violently upon it, and the floods of
persecutiondash fiercely againstit, but it will not give way. The Christianity
which combines goodprofessionand goodpractice, is a building that will not
fall.
Let us mark, lastly, in these verses, whata mournful picture our Lord draws
of the religion of the man who hears Christ’s sayings, but does not obey them.
He compares him to one who, “without a foundation, built an house upon the
earth.”
Such a man’s religionmay look well for a season. An ignorant eye may detect
no difference betweenthe possessorofsuch a religion, and a true Christian.
Both may worship in the same Church. Both may use the same ordinances.
Both may profess the same faith. The outward appearance ofthe house built

on the rock, and the house without any solid foundation, may be much the
same. But the day of trial and affliction is the testwhich the religion of the
mere outward professorcannotstand. When storm and tempest beaton the
house which has no foundation, the walls which lookedwell in sunshine and
fair weather, are sure to come to the ground. The Christianity which consists
of merely hearing religion taught, without doing anything, is a building which
must finally fall. Greatindeed will be the ruin! There is no loss like the loss of
a soul.
This passageofScripture is one which ought to call up in our minds peculiarly
solemn feelings. The pictures it presents, are pictures of things which are daily
going on around us. On every side we shall see thousands building for
eternity, on a mere outward professionof Christianity—striving to shelter
their souls under false refuges—contenting themselves with a name to live,
while they are dead, and with a form of godliness without the power. Few
indeed are the builders upon rocks, and greatis the ridicule and persecution
which they have to endure! Many are the builders upon sand, and mighty are
the disappointments and failures which are the only result of their work!
Surely, if ever there was a proof that man is fallen and blind in spiritual
things, it may be seenin the fact that the majority of every generationof
baptized people, persist in building on sand.
What is the foundation on which we ourselves are building? This, after all, is
the question that concerns oursouls.—Are we upon the rock, or are we upon
the sand?—We love perhaps to hear the Gospel. We approve of all its leading
doctrines. We assentto all its statements of truth about Christ and the Holy
Ghost, about justification and sanctification, about repentance and faith,
about conversionand holiness, about the Bible and prayer. But what are we
doing? What is the daily practicalhistory of our lives, in public and private, in
the family and in the world? Can it be saidof us, that we not only hear
Christ’s sayings, but that we also do them?
The hour cometh, and will soonbe here, when questions like these must be
askedand answered, whetherwe like them or not. The day of sorrow and
bereavement, of sickness anddeath, will make it plain whether we are on the
rock, or on the sand. Let us remember this betimes, and not trifle with our

Jesus was disappointed in followers

Jesus was disappointed in followers

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was disappointed in followers

Similar to Jesus was disappointed in followers (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was disappointed in followers