Jesus was warning us that saying is not doing

JESUS WAS WARNING US THAT SAYING IS NOT DOING
EDITED BY GLENN PEASE
Matthew 7:21-2321"Noteveryone who says to me,
'LORD, LORD,' will enter the kingdom of heaven, but
only the one who does the will of my Father who is in
heaven. 22Many will say to me on that day, 'LORD,
LORD, did we not prophesy in your name and in your
name drive out demons and in your name perform
many miracles?'23Then I will tell them plainly, 'I
never knew you. Away from me, you evildoers!'
BIBLEHUB RESOURCES
The Saying And Hearing ContrastedWith The Doing
Matthew 7:21-29
P.C. Barker
This passagebears internal and intrinsic evidence of standing in the original
position at the end, and as the end of the discourse. Its connectionwith what
precedes is also apparent. "Fruits" have been spokenof as the test of the false
or the true prophet. And the discourse finishes with a forcible setting forth of
the factthat practice, not profession, is the passport, whether into the

kingdom of heaven on earth or into the kingdom of "that day." There would
seemin form to be allusion to both of these, though we should confess their
reality to be but one in either case. Notice -
I. THE INTRINSIC AND ESSENTIALQUALIFICATION ]FOR
CITIZENSHIP IN THE KINGDOM OF HEAVEN. "But," says the Supreme
Authority on the matter, "he that doeth the will of my Fatherwhich is in
heaven." Dwellon:
1. The highness of this type.
2. The encouragingnessofit. It is not offeredas a mocking of our feeble power
of excellence, feeble graspofhigh conceptions, orfeeble, inconstant purposes.
3. The condescendingness, withal, of it. What life of reality should it pour into
our pictures of the future and our attempts of the present! What happy
natural agreementthere is betweenthis statement and the formal petitions of
the prayer, "Thy kingdom come; thy will be done in earth as it is in heaven"!
II. THE DISTINCT PROPHETIC DECLARATION OF MOST SAD,
SOLEMN IMPORT, TO WHICH THE MIGHTY SEER COMMITS
HIMSELF. Notice how:
1. Christ specifies the number of the deluded and the presumptuous: "Many."
2. Christ specifies the matters of their delusion and presumption. We have
furnished to us hereby both constantwarnings for all, and help, not extended
for uncharitable use, towards judging of the too transparently impeachable
motives of some very busy outer works of men.

III. THE THRILLING DISCLOSURE IN PART OF THE JUDGE OF
"THAT DAY," AND IN PART OF HIS JUDGMENT.Notice:
1. The long forbearance that had been shown is here witnessedto: "ThenI
will profess to them." How long had he waited, tried, given room for
repentance and for reality!
2. The terrible indictment of the wasted, deluded lifetime: "I never knew
you." Christ will not disown, in his glory, majesty, power, and in the startling
day of their astounding manifestation, those whom he had once in the day of
his hiddenness, or in the yet earlierdays of his mortal sorrows, acknowledged.
But Christ will say what none had the sure right to say before, "I never knew
you," if this be indeed the awful truth!
IV. THE SIMILITUDE BY WHICH CHRIST NOW SETS FORTHTHE
DECISIVE AND DISASTROUS DIFFERENCE BETWEEN HIM WHO
HEARS ONLY THE SAYINGS OF CHRISTIAN REVEALED TRUTH,
AND HIM WHO ALSO DOES THEM.
1. The man who hears and does the "sayings" ofChrist makes knowledge,and
the gracesthat abide, which are realities to abide, to abide here, and to abide
evermore.
2. The man who hears indeed, and who does not, makes knowledge, perhaps
very much knowledge;it may toweraloft, it may make him toweraloft among
men; but he grows no grace;which cancome only of work, of discipline, of
"much tribulation," and which is the only structure that abides. The
exceeding directness, simplicity, and force of these similitudes, and of the

comparisoninstituted by them, have always arrestedattention. To "do the
sayings" ofChrist is the way, and the one only way, to build that holy "house"
calleda holy nature, a Christian life, the enduring character. Anything less
than "doing" the things Christ says may make show;may rise, a very vision,
it may be; and may have some sort of foundation; but it will not be the
foundation calleda rock, and leastof all that calledthe Rock, whichis Christ
Jesus. - B.
Biblical Illustrator
Not every one that saith unto Me, Lord, Lord.
Matthew 7:21
The connectionbetweenholy obedience to the will of God
D. Kelly, M. A., U. R. Thomas., G. T. Noel.

I. DESCRIPTIONOF THE CHARACTER of those who make an external
professionof religion, but walk unworthy of its precepts, connectedwith the
impossibility of their entering in such a state into the kingdom of heaven.
1. It is evident that a personmay have much which bears the semblance of
piety, while he is far from feeling its genuine influence.
2. The text may refer to the lukewarm and indifferent.
II. THE CONNECTION betweenthe characterof those who not only profess
Christianity, but adorn it by a suitable conversation, with the reward which is
held out for their encouragement.
1. The will of God is a term of vast extent.
2. It is easyto see the connectionbetweenthe characterofthose who do the
will of their Father who is in heaven, and the prospects offuture bliss.Learn:
1. That active obedience to the precepts of Christianity is the surestmark of a
genuine Christian believer.
2. The necessityof unremitting endeavours, relying on the strength of Divine
grace to qualify us for admission into heaven.
(D. Kelly, M. A.)

I. A greatTRUTH proclaimed. The religion of Christ is to be practised,
1. Forthe teachings of Jesus are only understood as they are put into practice.
2. They are only honoured as they are put into practice.
II. A greatERROR perpetrated — mere profession.
1. This error is common.
2. It is displeasing to Christ.
3. It injures the individual who practises it.
4. It is a misrepresentationof Christianity.
III. A greatDUTY.
(U. R. Thomas.)
I. THE TRUE QUALIFICATION FOR ADMISSION INTO THE
KINGDOM OF HEAVEN. "He that doeth the will," etc.

II. THE DELUSIVE HOPES WHICH MANY WILL CHERISHas to
admission into Christ's kingdom by means of other qualifications.
1. The first having made a strong and ambitious professionof His name.
2. Arising from a life of practical usefulness to others.
III. THESE HOPES WILT, DESTROYED.
(G. T. Noel.)
Professionandpractice
T. L. Cuyler, D. D.
Let us observe the kingdom of God in the light of this text.
1. It is a kingdom of fruit, not of thorns, not of leaves.
2. We see that the faith which is so essentialto it is an active grace. The proof
of sincerity is doing. It is not a mere emotion destitute of energy.
3. That every one that cometh into it must do God's will. Active trust not
enough; it must be in the proper direction. The world is a greatlaw-keeper.
Even Christ did the will of His Father.Learn:

1. That active obeying the will of Godis the decisive test of being in the
kingdom of God.
2. That it is one thing to hear and another to do the will of God.
3. Noris confidence sufficient. The Pharisees were sure that they were on the
rock.
(T. L. Cuyler, D. D.)
The disowned
C. H. Spurgeon.
I. They went a long way in religion.
II. They kept it up a long while.
III. They were fatally mistaken.
IV. They found it out in a terrible way.
(C. H. Spurgeon.)
Self-confidence no security
C. H. Spurgeon.

You remember the lighthouse that was built off the coastof England by
Winstanley. The architect was confident that the structure was strong, and
laughed at the criticisms upon it. To show his confidence, he took up his abode
in the building. In the midst of that fearful November storm, how little that
confidence availedhim as the structure was caught in the graspof the winds
and shakento pieces!Now another lighthouse stands there wellfounded, well
builded, and lights the mariner to the safe harbour. So that character that is
rightly founded and builded in Christ will not only be secure itself, but light
others to security,
(C. H. Spurgeon.)
Sincere obedience necessaryto our acceptance withGod
J. Abernethy, M. A.
I. Explain THE FALSE PRETENCES TO THE FAVOUR OF GOD AND
THE KINGDOM OF HEAVEN.
1. The first pretence is saying to Christ, "Lord, Lord " — a mere professionof
Christianity.
2. The secondfounded on the gift of prophecy — that is to propagate
Christianity and promote edification, separable from a holy life.
II. To ILLUSTRATE THAT ONLY SOLID GROUND OF HOPE WHICH
OUR LORD ESTABLISHES.
1. The will of God is revealed plainly.

2. In what sense is it to be done? Infirmity cleaves to us all; the gospelof
pardon in Christ requires sincerity in doing His will; a partial obedience will
not please Him.
3. There must be a persevering continuance in well doing. This the only
ground of hope.
(J. Abernethy, M. A.)
The final rejectionof false professors
J. E. Good.
I. THE QUALIFYING TERMS OF OUR ADMISSION TO HEAVEN — "He
that doeth the will," etc.
II. The OPPOSITEGROUNDSofdependence which many prefer: —
1. Nationalprivilege and profession. With such persons religion is a question
of geography;they are Christians because born in a land of knowledge.
2. Splendid professions ofzeal.
3. Deeds ofcharity and mercy.
III. THE FINAL REJECTIONofall who place their confidence on these
insufficient grounds.

1. The period.
2. The dignity of the Son of God at that time.
3. The nature of the professionitself — "I never knew you."
4. The designationgiven to those unhappy men — "Workers ininiquity."
(J. E. Good.)
The dangerof formality and hypocrisy
G. Burder.
1. That in the greatday there will be an earnestdesire in many to enter into
the kingdom of heaven.
2. A mere professionof religion will then be found insufficient.
3. All true and obedient believers will be admitted into the heavenly kingdom.
(G. Burder.)
Christian professioneasy
Wilmot Buxton.

It is easyenough to assume the characterand manner of a Christian, but to
live the Christian life is not so easy. A man can make a sham diamond in a
very short time, but the real gem must lie for ages in the earth before it can
sparkle with perfectpurity. We have far too many of these quickly made
Christians amongstus, who have never brought forth fruits meet for
repentance, nor gone through the fire of trial, and sorrow, and self-sacrifice.
Do not trust to feelings, or words, in yourselves orothers, look at your life; a
real and a false diamond are very much alike, and yet there is all the
difference in the world in their value.
(Wilmot Buxton.)
Christian professionpartial
ProfessorHitchcock., Swinnock.,Buddha.
There is a variety of mineral which, when held before the light, exhibits
translucencyonly on its edges. Theyare dark in the centre;such are marble,
flint, or hornstone. It is so with some men; the light of Christianity has shone
upon them and modified much of their external conduct, and produced a
considerable regardfor piety, but within, the centre of their being, remains in
the darkness ofsin.
(ProfessorHitchcock.)Thereare many men like ponds, clearat the top, and
mud at the bottom; fair in their tongues, but foul in their hearts.
(Swinnock.)Like a beautiful flower, full of colour, but without scent, are the
fine but fruitless words of him who does not act accordingly.
(Buddha.)
The testimony of works more reliable than that of words

Charnock.
Actions are a greaterdiscovery of a principle than words. The testimony of
works is louder and clearerthan that of words, and the frame of men's hearts
must be measured rather by what they do than by what they say. There may
be a mighty distance between the tongue and the heart, but a course of action
is as little guilty of lying as interest is, according to our common saying. All
outward impieties are the branches of an atheism at the root of our nature, as
all pestilential sores are expressions ofthe contagionin the blood. Men's
practices are the best indexes of their principles. The current of a man's life is
the counterpart of the frame of his heart; who can deny an error in the spring
or wheels when he perceives an error in the hand of the dial? Who can deny
atheism in the heart when so much is visible in the life? The taste of the water
discovers whatmineral it is strained through.
(Charnock.)
COMMENTARIES
Ellicott's Commentary for English Readers
(21) He that doeth the will of my Father.—The continued stress laid on the
ethical side of religion, on the nullity of the confessionofa true faith (as
embodied in the “Lord, Lord”) without doing the will of God, more than
confirms the interpretation of Matthew 7:16 above given. A further
development of the same thought is found in John 7:17, and we are taught
that it is by doing the will of God ourselves, orrather by willing to do it, that
we gain the powerto distinguish, so far as we need distinguish, truth from
error, man’s teaching from God’s.
The previous words imply that the disciples had already begun to use the title
Lord (κύριος)in speaking to their Master(comp. Luke 5:8); but as that word
was at the time in common use as one of courtesy(Matthew 8:2; Matthew 8:6;

John 20:2), it would not necessarilyfollow that they had used it in all the later
fulness of its meaning.
BensonCommentary
Matthew 7:21. Not every one, &c. — The Lord Jesus, having declaredthe
whole counselof God, with regard to the way of salvation, and observedthe
chief hinderances of those who desire to walk therein, now closes the whole
with these and the following weighty words;thereby, as it were, setting his
sealto his prophecy, and impressing his whole authority on what he had
delivered, that it might stand firm to all generations:that saith, Lord, Lord —
That is, that makes a mere professionof my religion, that gives me the title of
Lord and Master, or claims an interest in me as his Lord; that calls upon me
and pretends to learn of me as a Teacher, to rely on me as a Saviour, to obey
me as a Lawgiver, be subject to me as a King and Governor; shall enter into
the kingdom of heaven — Shall be acknowledgedas a true member of the
church militant, or be admitted into the church triumphant. Some that say
unto Christ, Lord, Lord, shall be saved, being his true disciples;but every one
that does so shall not: None, indeed, shall, as Christ here declares, but such as
endeavour to fulfil the whole will of God in faith and holiness, viz., that will
which is describedin this sermon. They that make it their care to understand
the doctrine here declared, to experience the graces here delineated, to
perform the duties here enjoined, to shun the hinderances here guarded
against, and to embrace the helps here recommended, — they that thus
comply with this holy, acceptable, andperfect will of God, shall be
acknowledgedloyalsubjects of Christ’s kingdom here, and shall undoubtedly
be admitted to reign with him hereafter.
Matthew Henry's Concise Commentary
7:21-29 Christ here shows that it will not be enough to own him for our
Master, only in word and tongue. It is necessaryto our happiness that we
believe in Christ, that we repent of sin, that we live a holy life, that we love one
another. This is his will, even our sanctification. Let us take heed of resting in
outward privileges and doings, lestwe deceive ourselves, andperish eternally,

as multitudes do, with a lie in our right hand. Let every one that names the
name of Christ, depart from all sin. There are others, whose religionrests in
bare hearing, and it goes no further; their heads are filled with empty notions.
These two sorts of hearers are representedas two builders. This parable
teaches us to hear and do the sayings of the Lord Jesus:some may seemhard
to flesh and blood, but they must be done. Christ is laid for a foundation, and
every thing besides Christ is sand. Some build their hopes upon worldly
prosperity; others upon an outward professionof religion. Upon these they
venture; but they are all sand, too weak to bear such a fabric as our hopes of
heaven. There is a storm coming that will try every man's work. When God
takes awaythe soul, where is the hope of the hypocrite? The house fell in the
storm, when the builder had most need of it, and expectedit would be a
shelter to him. It fell when it was too late to build another. May the Lord
make us wise builders for eternity. Then nothing shall separate us from the
love of Christ Jesus. The multitudes were astonishedat the wisdomand power
of Christ's doctrine. And this sermon, ever so often read over, is always new.
Every word proves its Author to be Divine. Let us be more and more decided
and earnest, making some one or other of these blessednesses andChristian
graces the main subject of our thoughts, even for weeks together. Letus not
rest in generaland confuseddesires afterthem, whereby we graspat all, but
catchnothing.
Barnes'Notes on the Bible
Not every one that saith ... - The Saviour goes onto say that many, on the
ground of a mere professionsuch as he had just referred to, would claim
admittance into his kingdom. Many would plead that they had done miracles,
and preachedor prophesied much, and on the ground of that would demand
an entrance into heaven. The powerof working miracles had no necessary
connectionwith piety. God may as well, if he chooses,give the power of
raising the dead to a wickedman, as the skill of healing to a wickedphysician.
A miracle is a display "ofhis own power" through the medium of another. An
act of healing the sick is also a display of "his power" through the agencyof
another. In neither of these casesis there any necessaryconnectionwith moral
character. So of preaching or prophesying. God may use the agencyof a man
of talents, though not pious, to carry forward His purposes. Saving power on

the mind is the work of God, and he may convey it by any agencywhich he
chooses. Accordingly, many may be found in the day of judgment who may
have been endowedwith powers of prophecy or miracle, as Balaamor the
magicians of Egypt; in the same way as many people of distinguished talents
may be found, yet destitute of piety, and who will be shut out of his kingdom.
See Matthew 7:21; 1 Corinthians 1:26; 1 Corinthians 13:1-3. In this lastplace
Paul says that, though he spoke with the tongue of angels, and had the gift of
prophecy, and could remove mountains, and had nor charity or love, all
would be of no avail. See the notes at 1 Corinthians 13:1-3.
Jamieson-Fausset-BrownBible Commentary
21. Not every one that saith unto me, Lord, Lord—the reduplication of the
title "Lord" denoting zeal in according it to Christ (see Mr 14:45). Yet our
Lord claims and expects this of all His disciples, as when He washedtheir feet:
"Ye callme Masterand Lord: and ye say well; for so I am" (Joh 13:13).
shall enter into the kingdom of heaven; but he that doeth the will of my Father
which is in heaven—thatwill which it had been the greatobjectof this
discourse to setforth. Yet our Lord says warily, not "the will of your Father,"
but "ofMy Father";thus claiming a relationship to His Father with which
His disciples might not intermeddle, and which He never lets down. And He so
speaks here to give authority to His asseverations.But now He rises higher
still—not formally announcing Himself as the Judge, but intimating what men
will sayto Him, and He to them, when He sits as their final judge.
Matthew Poole's Commentary
Some that say unto Christ, Lord, Lord, shall be saved, being the true disciples
of Christ; but every one that owneth Christ by an external professionas his
Lord, every one that prayeth, though he doth it often, and with some
appearing zealand importunity, shall not be saved, nor doth by it approve
himself a true disciple of Christ; but he alone who doth endeavourto fulfil the
whole will of God, both by faith and holiness, Romans 2:13 1 Thessalonians
4:3 Jam1:22,23. True religion lies sin obedience to the whole will of God.

Gill's Exposition of the Entire Bible
Not everyone that saith unto me Lord, Lord,.... Notevery one that calls Christ
his Lord and Master, professessubjectionto him, or that calls upon his name,
or is called by his name; or makes use of it in his public ministrations. There
are many who desire to be called, and accountedChristians, and who make
mention of the name of Christ in their sermons, only to take awaytheir
reproach, to coverthemselves, and gain credit with, and get into the affections
and goodwillof the people;but have no hearty love to Christ, nor true faith in
him: nor is it their concernto preach his Gospel, advance his glory, and
promote his kingdom and interest; their chief view is to please men,
aggrandize themselves, and set up the powerof human nature in oppositionto
the grace ofGod, and the righteousness ofChrist. Now not everyone of these,
no, not any of them,
shall enter into the kingdom of heaven. This is to be understood not of the
outward dispensationof the Gospel, or the Gospelchurch state, or the visible
church of Christ on earth, in which sense this phrase is sometimes used;
because suchpersons may, and often do, enter here; but of eternalglory, into
which none shall enter,
but he that doeth the will of my Father which is in heaven. This, as it may
regard private Christians, intends not merely outward obedience to the will of
God, declaredin his law, nor barely subjection to the ordinances of the
Gospel;but more especiallyfaith in Christ for life and salvation;which is the
source of all true evangelicalobedience,and without which nothing is
acceptable to God. He that seeththe Son, looks unto him, ventures on him,
commits himself to him, trusts in him, relies on him, and believes on him for
righteousness, salvation, and eternal life, he it is that does the will of the
Father, and he only; and such an one, as he is desirous of doing the will of God
in all acts of cheerful obedience to it, without dependence thereon; so he shall
certainly enter the kingdom of heaven, and have everlasting life; see John 6:40
but as these words chiefly respectpreachers, the sense of them is this, that
only such who are faithful dispensers of the word shall enter into the joy of

their Lord. Such do the will of Christ's Father, and so his own, which are the
same, who fully and faithfully preachthe Gospelof the grace of God; who
declare the whole counselof God, and keepback nothing that is profitable to
the souls of men; who are neither ashamedof the testimony of Christ, nor
afraid of the faces of men; but as they are put in trust with the Gospel, so they
speak it boldly, with all sincerity, not as pleasing men, but God, and commend
themselves to every man's conscience in the sight of God: such as these shall
have an abundant entrance into the kingdom and glory of God. The Vulgate
Latin adds this clause, "he shall enter into the kingdom of heaven", and so
does Munster's Hebrew edition of the Gospelaccording to Matthew.
Geneva Study Bible
{7} Notevery one that saith unto me, Lord, Lord, shall enter into the kingdom
of heaven; but he that doeth the will of my Father which is in heaven.
(7) Even the best gifts that exist are nothing without godliness.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 7:21-23. Jesus now states in literal terms what He meant to convey
through the simile of the fruit. There is much that is arbitrary in the way this
passageis dealt with by those who, from their having supposedthe
ψευδοπροφ. ofMatthew 7:15 to be Jews, are under the necessityof adopting a
different explanation in the present instance. De Wette, going againstthe
context, sees a gradual transition from teachers who teachwhat is unsound
(Matthew 7:15-20)to such (teachers and others)as are satisfiedwith the mere
acknowledgmentof their belief. That it is still the same false prophets against
whom the warning in Matthew 7:21-23 is directed, appears from the use of
προεφητεύσαμενin Matthew 7:22, and of οἱ ἐργαζ. τ. ἀνομίανin Matthew
7:23, the latter further showing that καρποὶ πονηροί is to be understood as
denoting the characteristic mark of such prophets.

οὐ πᾶς] not, no one (Elsner, Fritzsche), but, not every one, 1 Corinthians
15:39. Winer, p. 161 [E. T. 214]. Not all who acknowledge me as their teacher
will enter the Messianic kingdom, only those among them, and so on. Many
will not enter therein. Therefore it is not the case thatthe teachers are not
referred to till Matthew 7:22, according to the idea of gradationwhich de
Wette introduces into that verse:“eventhose who work in my name,” and so
on.
κύριε, κύριε] In addressing their teachers, the Jews employed the title ‫ר‬ ַ‫ב‬ or
‫ב‬ ַ‫.ר‬ Accordingly it came to be used as a title in addressing the Messiah(John
13:13 f.), and in the church itself came to be regardedas the summary of
belief, inasmuch as it containedthe full recognitionof the majesty of Jesus’
person (1 Corinthians 12:3; Php 2:11). Christ Himself called no man master.
It is on this occasion, and while applying to Himself this Messianic title, that
He also says for the first time, ὁ πατήρμου (comp. Matthew 3:17). The twice
repeatedκύριε is meant to convey the idea of earnestness. SeeBornemann,
Schol. in Luc. p. 53, and in the Stud. u. Krit. 1843, p. 124. Comp. Matthew
25:11;Add. ad Esth. iii. 2, 3; LXX. Psalm71:5; Psalm 71:16.
Expositor's Greek Testament
Matthew 7:21-23. False discipleship. From false teachers the discourse
naturally passes to spurious disciples. Luke’s versioncontains the kernel of
this passage(Luke 6:46). Something of the kind was to be expectedin the
teaching on the hill. What more likely than that the Master, who had spoken
such weighty truths, should sayto His hearers:“In vain ye call me Master,
unless ye do the things which I say”? As it stands here the logion has
probably, as Weiss suggests(Matt. Evang., p. 219), undergone expansionand
modification, so as to give to the title “Lord,” originally = ‫,בר‬ Teacher, the full
sense it bore when applied to Christ by the Apostolic Church, and to make the
warning refer to false prophets of the Apostolic age using Christ’s name and
authority in support of anti-Christian tendencies, suchas anti-nomianism
(ἀνομίαν, Matthew 7:23).

Bengel's Gnomen
Matthew 7:21. Οὐ πᾶς, κ.τ.λ., not every one, etc.) for all in some manner say,
and shall sayso; see Matthew 7:22, and cf. Luke 9:57; Luke 9:59; Luke
9:61.—ὁ λέγων, that saith) Put in opposition to ὁ ποιῶν, that doeth: cf. 1
Corinthians 9:27; 1 Corinthians 13:1-2.—Μοι, unto Me)The meaning is,
“unto Me and My Father;” and again, “My Father’s Will and Mine.”—Κύριε,
Lord) Jesus acknowledgedthat this Divine appellation was due to Him. Many,
even men of high rank, calledHim LORD: He called no one so, not even
Pilate.—ὁ ποιῶν, κ.τ.λ., he that doeth, etc.) There is an antithesis betweenthis
and οἱ ἐργαζόμενοι (that work), in Matthew 7:23.—τὸ θέλημα, κ.τ.λ., the will,
etc.)sc. that which I preach, the righteous will, which is declaredin the Law:
cf. v. 19.—τοῦ ἐν οὐρανοῖς,[330]whichis in heaven[331])No one, therefore,
who is contrary to God will enter heaven.—ἈΛΛʼὉ ΠΟΙῶΝ ΤῸ ΘΈΛΗΜΑ
ΤΟῦ ΠΑΤΡΌς ΜΟΥ ΤΟῦ ἘΝ ΟὐΡΑΝΟῖς,[332]ΟὝΤΟς ΕἸΣΕΛΕΎΣΕΤΑΙ
ΕἸς ΤῊΝ ΒΑΣΙΛΕΊΑΝ ΤῶΝ ΟὐΡΑΝῶΝ,[333]but he that doeth the will of
My Fatherwhich is in Heaven,[334]he shall enter into the kingdom of
Heaven[335])These lastwords,[336]“ipse intrabit in regnum cœlorum,”[337]
“he shall enter into the kingdom of heaven,” are found in that most ancient
authority, the Latin Vulgate,[338]and from it in both Hebrew editions[339]of
St Matthew, in the Anglo-SaxonVersion,[340]in Jerome, and in Lupus,[341]
Ep. 84, and, perhaps from another version, in Cypria[342]. The copyists of
later times, slipping from ΟὐΡΑΝΟῖς to ΟὐΡΑΝῶΝ, have omitted the clause.
In antithetical passages ofthis character, the sacredwriters frequently employ
the figure entitled Plenus Sermo.[343]
[330-335]The word is in the plural number.—(I. B.)
[336]They are not found in E. M.—(I. B.)
[337]The word is in the plural number.—(I. B.)

[338]See p. 14, f. n. 1.—(I. B.)
[339]See Le Long, Bibliotheca Sacra, pt. II. Sect. 1, §§ 4, 5, 6; and Bengel’s
App. Crit. pt. I. Sect. 32, Obs. 6.—(I. B.)
[340]Supposed to have been executedin the eighth century. See Hartwell
Horne, vol. II. Pt. I. chap. 3, Sect. iii. § 4.—(I. B.)
[341]LUPUS SERVATIUS (or SERVATUS), a native of France, and disciple
of the celebratedAldric, who sent him to Fulda to study the Holy Scriptures
under the famous Rabanus Maurus. He became Abbot of Ferriere A.D. 842,
and distinguished himself both as a scholarand a theologian. His character
stands high both as a man and an author.—(I. B)
[342]yprian (in the beginning and middle of the third century: a Latin
father). Ed. Steph. Baluzii, Paris. 1726.
[343]i.e. give the words in full, even though any reader might have readily
supplied them.—ED.
Vulg. abc Cypr. Hil. add “ipse intrabit in regnum cœlorum:” they moreover
must read αὐτὸς ipse, not as Beng. has it, hic, οὗτος. BZ and most of the oldest
authorities omit the clause.—ED.
Pulpit Commentary
Verses 21-23. -These verses standin close connexionwith vers. 15-20. Seeing
that external actions are the result of internal life, it is they, not words nor

even miracles (since these may in themselves not be dependent on the inner
life, though permitted by the Divine power), by which the true followers of
Christ will be finally distinguished from others, and which therefore will alone
secure admissionto abiding with Christ in the kingdom of heaven. To these
verses Luke 13:23-28 have many resemblances (cf. also vers. 13, 14, supra). St.
Luke thus omits the warning againstfalse teachers. (Forver. 21, cf. also Luke
6:46.) Verse 21. - Not every one that saith unto me, Lord, Lord. Professing
obedience (Matthew 6:24). Observe the indirect claim to this title of
reverential submission and the implied expectationthat it will be given him by
many. Shall enter into the kingdom of heaven. The final goalof our hopes. But
he that doeth the will of my Father. Not "ofme," but of him whom I
represent, and to whom I stand in a unique relation (observe the claim). This
man also says, "Lord, Lord" (Winer, § 26:1), but not merely says it. Such a
man enters into family relationship to Christ (Matthew 12:50). Which is in
heaven. Since you desire to enter the kingdom of heaven, be now obeying the
will of him who dwells in heaven. (For the thought of the verse, cf 1 John 2:4.)
VERSE 22
(22) Many will sayto me in that day.—No part of the Sermon on the Mount is
more marvellous in its claims than this; to those who see in Christ only a
human Teacherwith a higher morality than Hillel or Seneca, none more
utterly incomprehensible. At the commencementof His ministry, in a
discourse which, though it is spokenin the tone of authority, gives no
prominence to His mission as the Messiah, He yet claims, with the calmness of
assuredconviction, to be the Judge before whom the faithful and the
hypocrites will alike have to give an account. In “that day” (the words, though
they would not suggest, as afterwards,the thought of His ownadvent, would
yet carry the minds of men to the “greatand dreadful day” of Malachi4:5)

the words “Lord, Lord,” would mean more than the expressionof human
courtesy.
Have we not prophesied in thy name?—Here, also, there is the implied calm
assertionofa supernatural power, not resting in Himself alone, but imparted
to His followers, and exercised, orat leastclaimed, by some who did not
themselves fulfil the conditions of His kingdom. Here, as everywhere in the
New Testament, “prophesying” is more than mere prediction, and includes
the whole work of delivering a messageto men, as coming directly from God.
BensonCommentary
Matthew 7:22-23. Many will sayto me in that day — Many, both preachers
and hearers, both ministers and people, Lord, Lord, have we not prophesied
in thy name? — Have we not declaredthe mysteries of thy kingdom; preached
excellentsermons;written edifying books;explained and enforcedthe
doctrines of thy word, even the prophecies thereof, and shown their
fulfilment: nay, have we not ourselves foretoldfuture events, and in thy name
have castout devils — From those possessedby them, and done many
wonderful works — Even miracles of mercy as wellas of judgment? Then will
I profess unto them, I never knew you — Though I calledyou to be my
servants, and you professedyourselves such, I never knew you to be such, nor
approved of you. So that even the working of the greatestmiracles, andthe
uttering the most undoubted prophecies, is not a sufficient proof that a man
possesses saving faith, nor will any thing of that kind avail to prove that we
are now acceptedof God, or are in the way to meet with acceptanceofhim at
the day of final accounts, withoutthe faith productive of true and universal
holiness. Departfrom me, ye that work iniquity — For none can enter heaven
but those that are saved from their sins on earth. If we die in our sins, where
Jesus is we cannotcome.

catchnothing.
Barnes'Notes on the Bible
In that day - That is, in the last day, the day of judgment; the time when the
principles of all pretenders to prophecy and piety shall be tried.
22. Many will say to me in that day—What day? It is emphatically unnamed.
But it is the day to which He had just referred, when men shall "enter" or not
enter "into the kingdom of heaven." (See a similar wayof speaking of"that
day" in 2Ti 1:12; 4:8).

Lord, Lord—The reiterationdenotes surprise. "What, Lord? How is this?
Are we to be disowned?"
have we not prophesied—or, "publicly taught." As one of the specialgifts of
the Spirit in the early Church, it has the sense of"inspired and authoritative
teaching," and is ranked next to the apostleship. (See 1Co 12:28;Eph 4:11). In
this sense it is used here, as appears from what follows.
in thy name—or, "to thy name," and so in the two following clauses—"having
reference to Thy name as the sole power in which we did it."
and in thy name have castout devils? and in thy name done many wonderful
works—or, miracles.These are selectedas three examples of the highest
services renderedto the Christian cause, and through the powerof Christ's
own name, invoked for that purpose; He Himself, too, responding to the call.
And the threefold repetition of the question, eachtime in the same form,
expresses in the liveliest manner the astonishment of the speakersatthe view
now takenof them.
See Poole on"Matthew 7:23".
Many will say to me in that day, Lord, Lord,.... That is, in the last day, the day
of judgment, the greatand famous day, fixed by God, unknown to angels and
men, which will be terrible to some, and joyful to others; the day in which the
faithful ministers of the Gospelshall be owned by Christ, and receivedinto
the kingdom of heaven: "many", not of the common people only, but of the
preachers of the word, who have filled up the highest station in the church
below; not one, or two, or a few of them only, but many of them "will sayto

me"; to Christ, who will appear then as the judge of quick and dead, to which
he is ordained by his Father,
Lord, Lord; not "my Lord, my Lord", as the Syriac versionreads it; for they
will not be able to claim any interest in him, though they will be obliged to
own his dominion, power, and authority over them. The word is repeatedto
show their importunity, sense ofdanger, the confusion they will be in, the
wretcheddisappointment they will have; and therefore speak as persons
amazed and confounded, having expectedthey would have been the first
persons that should be admitted into heaven. Their pleas follow;
have we not prophesied in thy name? This may be understood either of
foretelling things to come; which gift wickedmen may have, who have never
had any experience ofthe grace ofGod, as Balaam, and Caiaphas, andothers;
or rather of preaching the word, which is sometimes calledprophesying,
Romans 12:6 and which may be done in the name of Christ, pretending
mission and authority from him, and to be preachers of him, and yet be no
better than "sounding brass", or "a tinkling cymbal"; yea, nothing at all as to
true grace, orspiritual experience.
And in thy name have castout devils? Diabolicalpossessions were very
frequent in the times of Christ; no doubt but they were suffered, that Jesus
might have an opportunity of showing his powerover Satan, by dispossessing
him from the bodies, as well as the souls of men; and of giving proof of his
deity, divine sonship and Messiahship:and this powerof casting out devils
was given to others, not only to the twelve apostles, among whom Judas was,
who had the same power with the rest, and to the seventy disciples;but even
to some who did not follow him, and his disciples, Mark 9:38 and some did
this in the name of Jesus, who do not appearto have any true faith in him, and
knowledge ofhim; as the vagabondJews, exorcists,and the sevensons of
Sceva, Acts 19:13. An awful considerationit is, that men should be able to cast
out devils, and at lastbe castto the devil.

And in thy name done many wonderful works? that is, many miracles;not
one, or a few only, but many; such as speaking with tongues, removing
mountains, treading on serpents and scorpions, and drinking any deadly thing
without hurt, and healing all manner of diseasesandsicknesses. Judas, for
one, was capable of pleading all these things; he had the gift of preaching, and
a call from Christ to it, and yet a castaway;he had the powerof casting out
devils, and yet could not prevent the devil from entering into him; he could
perform miracles, do wonders in Christ's name, and yet, at last, was the
betrayer of him. These pleas and arguments will be of no use to him, nor of
any avail to any at the greatday. It may be observed, that these men lay the
whole stress of their salvationupon what they have done in Christ's name;
and not on Christ himself, in whom there is salvation, and in no other: they
say not a syllable of what Christ has done and suffered, but only of what they
have done. Indeed, the things they instance in, are the greatestdone among
men; the gifts they had were the most excellent, excepting the grace ofGod;
the works they did were of an extraordinary nature; whence it follows, that
there can be no salvation, nor is it to be expectedfrom men's works:for if
preaching the word, which is attended with so much study, care, and labour,
will not be a prevailing argument to admit men into the kingdom of heaven;
how can it be thought that ever reading, or hearing, or any other external
performance of religion, should bring persons thither?
Geneva Study Bible
Many will say to me in that day, Lord, Lord, have we not prophesiedin thy
{d} name? and in thy name have castout devils? and in thy name done many
{e} wonderful works?
(d) By name here is meant mighty working power of God, which every man
witnesses thatcalls upon him.

(e) Properly, powers:Now these excellentworks which are done are called
powers because ofthose things which they bring to pass, for by them we
understand how mighty the power of God is.
Meyer's NT Commentary
Matthew 7:22-23. Ἐν ἐκ. τῇ ἡμέρᾳ] Euth. Zigabenus, ἡμέρανἑκείνην εἶπε τὴν
τῆς κρίσεως, ὡς ἐγνωσμένην καὶ προσδεδοκημένην. Comp. the Jewish
phraseology;Schoettgen, Hor. in loco.
τῷ σῷ ὀνόματι]not jussu et auctoritate sua (as the majority of commentators,
Fritzsche included), as if it had been ἐν τῷ σῷ ὀνόμ., but by means of Thy
name, i.e. through Thy name (“Jesus Messiah”), having satisfiedour religious
consciousness, andhaving become the object of our confession. It was by this,
as forming the condition and instrument, that the works in question were
accomplished. In the casting out of devils and in performing miracles the
name was pronounced, Acts 3:6; Acts 19:13; comp. on Luke 9:49; Luke 10:17.
Notice the stress laid upon the σῷ, and the threefold repetition of the
prominent words τῷ σῷ ὀνόμ., as expressing that by which the individuals in
question think to shelterthemselves from disapprobation and rejection, and
make goodtheir claim to the Messianic kingdom.
προεφητεύς.]not in the specialsense offoretelling (Grotius, Fritzsche), but
(comp. Matthew 7:15) with reference to those who taught under the influence
of a prophetic enthusiasm (see note on 1 Corinthians 12:10). The
distinguishing feature in those men is an impure, often fanatical, boldness in
the faith, which, though enabling them to perform outward acts of a
marvellous nature, yet fails to exercise anyinfluence upon their own moral

life—just the sort of thing described by Paul in 1 Corinthians 13:2, and the
manifestations of which are to be met with in every age, especiallyin times of
greatreligious excitement.
Matthew 7:23. ὁμολογ.]“aperte, magna potestashujus dicti,” Bengel. The
conscious dignity of the future judge of the world.
ὅτι] Recitative. The rendering because, to which a different arrangementof
the words by Origen, Chrysostom, Cyprian, and others has given rise (ὅτι …
ὑμᾶς after ἀποχωρ.), is less in harmony with the emotion of the passage.
ἔγνων] not probavi (Kuinoel), but novi. Because(“etsinomen meum
allegatis,”Bengel)I have never known you, have obtained no knowledge of
you whatever, which I would have done (John 10:14)had ye really been in
fellowship with me. Comp. Luke 13:27. The knowledge is the knowledge of
experience founded upon the possessionofa common life. Similarly 1
Corinthians 8:3; 1 Corinthians 13:12; Galatians 4:9.
ἀποχωρεῖτε, κ.τ.λ.]according to Psalm6:9. Comp. Matthew 25:41. οἱ ἐργαζόμ.
is used as a substantive; while ἀνομία is the antithesis of δικαιοσύνη, 2
Corinthians 6:14, Hebrews 1:9, as in Matthew 13:41, Matthew 23:28,
Matthew 24:12. Notice how in this passage the greatutterance of Matthew
7:17-18 continues to echo to the last, and to bear the impress of the final
judgment; comp. Romans 2:13.
Matthew 7:22. ἐν ἐκείνῃ τῇ ἡμέρᾳ, the greatdread judgment day of Jehovah
expectedby all Jews, with more or less solemnawe;a very grave reference.—
τῷ σῷ ὀνόματι:thrice repeated, the main ground of hope. Pastachievements,
prophesyings, exorcisms, miracles are recited; but the chief point insisted on

is: all was done in Thy name, honouring Thee, as the source of wisdom and
power.
Cambridge Bible for Schools andColleges
22. in that day] The day of judgment. This is a forecastfarinto the distant
future, when it would be worth while to assume Christianity, when hypocrisy
would take the form of pretending to be a followerof the now despisedJesus.
(See CanonMozley’s sermonOn the reversalof human judgment.)
For the pathetic repetition, Lord, Lord, cp. ch. Matthew 23:37; Luke 22:31.
prophesied] i. e. preached. The greatestofpreachers dreads such a sentence. 1
Corinthians 9:27, “Lestthat by any means, when I have preached to others, I
myself should be a castaway.”
devils] See note, ch. Matthew 4:24.
Bengel's Gnomen
Matthew 7:22. Πολλοὶ, many) even of those, perhaps, whom posterity has
canonized and commanded to be accountedblessedand saints; many,
certainly, of those who have had rare gifts, and have shown at times a good
will (see Mark 9:39), who apprehend the powerand the wisdom, but not the
mercy of God.—ἐροῦσι, shallsay)flattering themselves in their own
persuasion. Many souls will retain the error, with which they deceive
themselves, evenup to that day:[344] [A miserable expectation, previously, is
theirs: an awful judgment, subsequently!—V. g.] see ch. Matthew 25:11.
Hence may be illustrated the doctrine of the state after death. In the
Judgment all things will at length be made known: see Romans 2:16; 1
Corinthians 3:13.—ἐν ἐκεινῇ τῇ ἡμέρᾳ, on that day) that greatday, in
comparisonwith which all previous days are nothing.—THY) The emphasis
and accentfall upon this word in eachof the three clauses:THY, sc. that of

the Lord.—προεφητεύσαμεν, we have prophesied) We have openly
proclaimed the mysteries of Thy kingdom. Add also:We have written
commentaries and exegeticalobservations onbooks and passagesofthe Old
and New Testament, we have preachedfine sermons, etc.—δαιμόνια, devils)It
is not said διαβόλους,becauseΔΙΑΒΟΛΟς;is only used in the singular
number.[345]
[344]Sc. the day of judgment.—(I. B.)
[345]Sc. with its technical meaning: for διάβολος, in its original sense of
accuser, maybe used indiscriminately in all three numbers.—(I. B.)
Pulpit Commentary
Verse 22. - Matthew only; but cf Luke 13:26, from which the "Western"
addition of eating and drinking is probably derived. Many will sayto me in
that day. The greatday. Notice Christ's claim, so early as this, to be the future
Judge of the world. Lord, Lord (cf. Hosea 8:2). In ver. 21a profession of
service, i.e. as regards work;here, as regards wages.Have we not prophesied.
RevisedVersion did, etc.? The thought is not of abiding effect, but merely of
historicalfacts (οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν). In thy name? and in thy
name have castout devils? and in thy name done many wonderful works?
RevisedVersion, by thy name. An important difference, for "in" implies some
vital connexion. But in this case the revelation (Matthew 6:9, note) of Christ
was merely the instrument by which these men proclaimed Divine truths, cast
out; demons, and wrought miracles. With him, or even with it, they had no
real union. The connexionof "prophesied" with the two other words seems to
forbid this being only false prophesying (ver. 15; cf. especiallyJeremiah27:15
[34:12, LXX.]; 14:14). Rather does the verse teachthat spiritual results canbe
effectedby unspiritual men. "Suggestedby this and like passages.Augustine
has many instructive words and warnings on the nothingness of all gifts, even
up to the greatestgift of working nil miracles, if charity be wanting" (Trench,
' Sermon on the Mount').

Vincent's Word Studies
Have we not (οὐ)
That form of the negative is used which expects an affirmative answer. It
therefore pictures both the self-conceitandthe self-deceptionof these persons.
"Surely we have prophesied," etc.
VERSE 23
(23) Then will I profess unto them.—The words form a remarkable
complement to the promise, “Whosoevershallconfess Me before men, him
will I confess also before MyFather which is in heaven” (Matthew 10:32). The
confessionthere recognisedis more than lip-homage, and implies the loyal
service of obedience. And the condemnationis pronounced not on those who
have wandered from the truth, but on those who have been “workers of
iniquity,” or, as the word more strictly means, “oflawlessness.” The words
remind us of those of Psalm15:2-3; Psalm24:3-4, and are, perhaps, a transfer
of what David had spokenofhis ideal of his earthly kingdom to that of the
kingdom of heaven which the Christ had come to found.

catchnothing.
Barnes' Notes on the Bible
Profess unto them - Sayunto them; plainly declare.
I never knew you - That is, I never approved of your conduct; never loved
you; never regardedyou as my friends. See Psalm1:6; 2 Timothy 2:19; 1
Corinthians 8:3. This proves that, with all their pretensions, they had never
been true followers ofChrist. Jesus willnot then say to false prophets and
false professors ofreligion that he had once knownthem and then rejected
them; that they had been once Christians and then had fallen away; that they
had been pardoned and then had apostatizedbut that he had never known
them - they had never been true christians. Whatevermight have been their
pretended joys, their raptures, their hopes, their self-confidence, their visions,
their zeal, they had never been regarded by the Saviour as his true friends. I
do not know of a more decided proof that Christians do not fall from grace

than this text. It settles the question; and proves that whateverelse such
people had, they never had any true religion. See 1 John 2:19.
23. And then will I profess unto them—or, openly proclaim—tearing off the
mask.
I never knew you—What they claimed—intimacy with Christ—is just what
He repudiates, and with a certainscornful dignity. "Our acquaintance was
not brokenoff—there never was any."
depart from me—(Compare Mt 25:41). The connectionhere gives these words
an awful significance. Theyclaimedintimacy with Christ, and in the
corresponding passage, Lu 13:26, are representedas having gone out and in
with Him on familiar terms. "So much the worse for you," He replies: "I bore
with that long enough; but now—begone!"
ye that work iniquity—not "that wrought iniquity"; for they are represented
as fresh from the scenes andacts of it as they stand before the Judge. (See on
the almostidentical, but even more vivid and awful, descriptionof the scene in
Lu 13:24-27). Thatthe apostle alludes to these very words in 2Ti2:19 there
can hardly be any doubt—"Nevertheless the foundation of God standeth sure,
having this seal, The Lord knoweththem that are His. And, Let every one that
nameth the name of Christ depart from iniquity."
That by that day is to be understood the day of judgment is generallyagreed
by interpreters.

We have prophesied in thy name; that is, revealed thy will unto people;
and in thy name, that is, by thy authority and power,
castout devils, and done many wonderful works, that is, wrought many
miraculous operations. In the Old Testamentwe find Baalamand Saul
prophesying, who were both wickedmen. Judas was sent out (under the New
Testament)both to preach and to work miracles. So as none from gifts, no,
not the most eminent and extraordinary gifts, can conclude the goodnessofhis
state, or any specialfavour with God.
I will profess, that is, I will openly declare to them,
I never knew you, that is, so as to approve you, or take pleasure in you.
Depart from me, ye that work iniquity: see Matthew 25:41.
Then will I profess unto them,.... Publicly before men and angels, at the day of
judgment,
I never knew you; which must be understood consistentwith the omniscience
of Christ; for as the omniscient God he knew their persons and their works,
and that they were workers ofiniquity; he knew what they had been doing all
their days under the guise of religion; he knew the principles of all their
actions, and the views they had in all they did; nothing is hid from him. But,
as words of knowledge oftencarry in them the ideas of affection, and
approbation, see Psalm1:6 the meaning of Christ here is, I never had any
love, or affectionfor you; I never esteemedyou; I never made any accountof
you, as mine, as belonging to me; I never approved of you, nor your conduct; I

never had any converse, communication, nor societywith you, nor you with
me. The Persic versionreads it, "I have not known you of old", from ancient
times, or from everlasting;I never knew you in my Father's choice, and my
own, nor in my Father's gift to me, nor in the everlasting covenantof grace;I
never knew you as my sheep, for whom, in time, I died, and calledby name; I
never knew you believe in me, nor love me, or mine; I have seenyou in my
house, preaching in my name, and at my table administering mine ordinance;
but I never knew you exalt my person, blood, righteousness,and sacrifice;you
talk of the works you have done, I never knew you do one goodwork in all
your lives, with a single eye to my glory; wherefore, I will neither hear, nor see
you; I have nothing to do with you. In this sense the phrase is used in the
Talmud (y):
"BarKaphra went to visit R. Juda; he says to him, Bar Kaphra, , "I never
knew thee".''
The gloss upon it is,
"he intimates, that he would not see him.''
So here, Christ declares, he knew them not; that is, he did not like them; he
would not admit them into his presence and glory; but said,
depart from me, ye workers ofiniquity. The former of these expressions
contains the awful sentence pronouncedby Christ, the judge; which is,
banishment from his presence, thanwhich nothing is more terrible: for as it is
his presence thatmakes heaven, it is his absence that makes hell; and this
supposes a place and state, whither they are banished; which is elsewhere
calledtheir "own place, the lake" which burns with fire and brimstone;

"everlasting fire", prepared for the devil and his angels. Departure from
Christ's presence is the punishment of loss, and being sentto everlasting
burnings, is the punishment of sense;and the whole, as it is an instance of
strict justice, so a display of Christ's almighty power. The latter expression
contains the characterofthese persons, and in it a reasonof their
punishment; they were "workers ofiniquity": it may be, neither adulterers,
nor murderers, nor drunkards, nor extortioners, nor thieves, or any other
openly profane sinners;but inasmuch as they did the work of the Lord
deceitfully, preached themselves, and not Christ; sought their own things, and
not his; what they did, they did with a wickedmind, and not with a view to his
glory; they wrought iniquity, whilst they were doing the very things they
pleaded on their own behalf, for their admission into the kingdom of heaven.
Some copies read, "all the workers ofiniquity", as in Psalm 6:8 from whence
the words are taken.
(y) T. Bab. MoedKaton, fol. 16. 1.
Geneva Study Bible
And then will I profess unto them, {f} I never knew you: depart from me, {g}
ye that work iniquity.
(f) This is not of ignorance, but because he will castthem away.
(g) You that are given to all kinds of wickedness, andseem to make an art of
sin.

Matthew 7:23. τότε. When they make this protestation, the Judge will make a
counter protestation—ὁμολογήσω αὐτοῖς, I will own to them. Bengel’s
comment is: aperte. Magna potestas hujus dicti. But there is a certain
apologetic tone in the expression, “I will confess”(“profess,”A.V[49]and
R.V[50]), as if to say: I ought to know men who can say so much for
themselves, but I do not.—ὅτι, recitative, the exactwords directly reported.—
οὐδέποτε, never: at no point in that remarkable careerwhenso many
wonderful things were done in my name.—ἀποχωρεῖτε,etc.:an echo of Psalm
6:9, and sentence ofdoom, like Matthew 25:41.
[49] Authorised Version.
[50] RevisedVersion.
Cambridge Bible for Schools andColleges
23. I never knew you] “Never recognisedyou as my disciples. While my name
was on your lips, your hearts were far from me.” Clement of Rome (Ep. ii:4),
referring to this passage, says:“let us then not only call Him ‘Lord,’ for that
will not save us;” he then quotes the words of Matthew 7:21.
iniquity] Literally, lawlessness.
Bengel's Gnomen
Matthew 7:23. Τότε, κ.τ.λ., then, etc.)although they had not thought so
before.—ὁμολογήσω, Iwill profess)sc. openly. Great was the authority
evinced by this saying: see Matthew 7:29.—οὐδέποτε, κ.τ.λ., never, etc.)
although you cite My Name.—οἱ ἐργαζόμενοι, κ.τ.λ.,that work, etc.)Not even
then will their iniquity have been changed.[346]—ἀνομίαν, iniquity) how
much soeverthey may boastof the Law.[347]Unbelief exclusively damns
(Infidelitas proprie damnat); and yet in the Judgment the Law is rather cited;
see ch. Matthew 25:35;Matthew 25:42; Romans 2:12, because the reprobate,

even then, when they see Christ visibly manifest, will not comprehend the true
nature of faith.
[346]He means that our Lord will address them as even then working iniquity
with hearts still unconverted.—(I. B.)
[347]There is a play upon the words ἀνομία, the state or conduct of those who
are without law, and ὁ νόμος, the Law, on which they self-righteouslyand
delusively relied.—(I. B.)
Pulpit Commentary
Verse 23. - (Cf. Luke 13:27.)And then will I profess unto them. Openly in the
face of all men (cf. Matthew 10:32). I never knew you. Even when you did all
these miracles. etc., I had not that personalknowledge ofyou which is only the
result of heart-sympathy. There was never anything in common betweenyou
and me. Although this is, perhaps, the only example of this sense ofἔγνων in
the synoptic Gospels, itis common in John. Departfrom me. The absence of
recognitionby Christ, though not representedas the cause, yetwill involve
departure from his presence (cf. 2 Thessalonians1:9). This clause reproduces
verbally the LXX. of Psalm6:8, except in St. Matthew's word used for
"depart" (ἀποχωρεῖτε), which gives more idea of distance in the removal than
the word used in the psalm and in Luke (ἀπόστητε). Ye that work. In full
purpose and energy(οἱ ἐργαζόμενοι, cf. Colossians 3:23), and that till this very
moment. Iniquity. The assurance ofthe psalmist becomes the verdict of the
Judge. Observe that at this, the end of his discourse, ourLord speaks not of
sin generally(τὴν ἁμαρτίαν), but of lawlessness (τὴνἀνομίαν). He has
throughout been insisting upon obedience to the Law in its final meaning as
essentiallynecessaryfor his followers (most recently ver. 12). So that instead
of saying, "ye that work sin," he uses the correlative (1 John 3:4), for sin is
neglectof or opposition to the perfectLaw of Godin the three spheres that
this regards - self, the world, God (cf. Bishop Westcott, on1 John 3:4). It is,
perhaps, more than a coincidence that in 2 Timothy 2:19 we have again the

collocationofthe Lord knowing and of man's departing, i.e. either from him
or from sin (cf. especiallythe parallel Luke 13:27); vide Resch, 'Agrapha,'p.
207.
Vincent's Word Studies
Profess (ὁμολογήσω)
The word which is used elsewhereofopen confessionofChrist before men
(Matthew 10:32; Romans 10:9); of John's public declarationthat he was not
the Christ (John 1:20); of Herod's promise to Salome in the presence ofhis
guests (Matthew 14:7). Here, therefore, of Christ's open, public declarationas
Judge of the world. "There is greatauthority in this saying," remarks Bengel.
PRECEPTAUSTIN RESOURCES
BRUCEHURT MD
Matthew 7:21 "Noteveryone who says to Me, 'Lord, Lord,' will enter the
kingdom of heaven, but he who does the will of My Fatherwho is in heaven
will enter. (NASB:Lockman )
Greek:Ou pas o legon(PAPMSN)moi, Kurie kurie, eiseleusetai(3SFMI)eis
ten basileianton ouranon, all' o poion (PAPMSN)to thelema tou patros mou
tou en tois ouranois.

Amplified: Noteveryone who says to Me, Lord, Lord, will enter the kingdom
of heaven, but he who does the will of My FatherWho is in heaven. (Amplified
Bible - Lockman)
KJV: Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of my Fatherwhich is in
heaven.
NLT: "Notall people who sound religious are really godly. They may refer to
me as `Lord,' but they still won't enter the Kingdom of Heaven. The decisive
issue is whether they obey my Fatherin heaven. (NLT - Tyndale House)
Phillips: "It is not everyone who keeps saying to me 'Lord, Lord' who will
enter the kingdom of Heaven, but the man who actually does my Heavenly
Father's will.. (New Testamentin Modern English)
Wuest: Noteveryone who keeps onsaying to me, Lord, Lord, shall enter into
the kingdom of heaven, but he who keeps on doing that which my Father who
is in heaven has determined shall be done. (Eerdmans)
Young's: 'Not every one who is saying to me Lord, lord, shall come into the
reign of the heavens;but he who is doing the will of my Fatherwho is in the
heavens.
Not everyone who says to Me, `Lord, Lord,' will enter the kingdom of heaven:
Ou pas o legon(PAPMSN)moi, Kurie kurie, eiseleusetai(3SFMI)eis ten
basileianton ouranon

Says Mt 25:11,12;Hosea 8:2,3; Luke 6:46; 13:25;Acts 19:13, 14, 15, 15, 17,
18, 19, 20; Romans 2:13; Titus 1:16; James 1:22; 2:20, 21, 22, 23, 24, 25, 26
Will enter Mt 18:3; 19:24;21:31; 25:11,12,21;Isaiah48:1,2;Mark 9:47;
10:23,24;Luke 18:25;John 3:5; Acts 14:22; Hebrews 4:6
Matthew 7 Resources - Multiple Sermons and Commentaries
Matthew 7:21-23:Empty Words - John MacArthur
Matthew 7:21-27:Saved or Self-Deceived, Part2 - John MacArthur
Matthew 7:21-27:Unmasking Christmas Hypocrites - John MacArthur
Matthew 7:21-23:Empty Words and Empty Hearts 1 - John MacArthur
While the previous section(Mt 7:15-20) dealt with false prophets, this next
section(Mt 7:21-23)deals with false professors. It is likely that some of the
latter were of such a characterbecause ofthe false teaching of the false
prophets. These false professorswouldin factbe examples of the some of the
bad fruit the false prophets produced.
Note that now Jesus turns His attention to the "religious" crowd, who
tragicallyhave been duped into a false sense ofsecurity thinking that they
have a golden "ticket" to heaven when in fact they are headed straight down
the highway to gehenna, the Lake of fire! This self deception that one is saved
(a believer, a Christian) when in fact he is actually lost (a non-believer, a non-
Christian) is surely the most frightening of all deceptions. Can you imagine
such a person's last breath on earth and first glimpse of their eternalfuture!
Make no mistake about it --Jesus has just stated that there will be few who
enter the small gate and the narrow way (Mt 7:13,14)and now He declares
there are many (Mt 7:22) who are on the broad way that leads to destruction
(not annihilation) and that they are deceiving themselves thinking they are
guaranteedentrance into heaven. In a 2003 surveyBarna reported that 64%
believe they will go to heaven when they die.

Matthew Henry comments that...
We have here the conclusionof this long and excellentsermon, the scope of
which is to show the indispensable necessityof obedience to the commands of
Christ; this is designedto clench the nail, that it might fix in a sure place: he
speaks this to his disciples, that satat his feet wheneverhe preached, and
followedhim whereverhe went. Had he soughthis own praise among men, he
would have said, that was enough; but the religion he came to establish is in
power, not in word only (1 Cor 4:20), and therefore something more is
necessary. He shows, by a plain remonstrance, that an outward professionof
religion, howeverremarkable, will not bring us to heaven, unless there be a
correspondentconversationMt 7:21-23.
NOT
EVERYONE
Not everyone - The word for "not" indicates absolute negation. This phrase
not everyone indicates that some of those Jesus is talking about are true
believers. Their declarationof "Lord, Lord" is genuine, because it comes
from their regenerate hearts. He was their Lord in this life and is still their
Lord at the Judgment Seat(where only believers will stand - see discussionof
this judgment ).
Says to Me - This phrase indicates that Jesus will be the Judge (cf Mt 25:31,
32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, Judge of the living and
the dead in 2Ti 4:1-note). And by what they say, we can see that they are self-
deceived, thinking they are citizens of the Kingdom of Heavenand God when
in fact they still belong to the kingdom of darkness and are under the power of
sin and Satan. They may have had God’s name in their mouths, but rebellion
was in their hearts.

Who says (3004)(lego)is used of every variety of speaking. Lego is in the
present tense signifying that they continually make this affirmation of
identification. They don't just say "Lord, Lord" one time and that's all but
they continue to say it. Since words are powerful and influential, their words
give the impression to those who hear them that they are genuine believers,
for they reasonwho else would say "Lord, Lord"? Jesus answersthat
question but clearlysaying professors who are not possessors ofgenuine
salvationmanifest by a new heart and a new direction to their life will speak
this way and they will do so continually!
LORD, LORD
Lord, Lord (2962)(kurios related to the adjective kuros - might, strong,
supremacy, authoritative) describes one having absolute legalpowerand thus
the one who is master or possessor. Itis the one who has absolute ownership.
The kurios has control over his possessions. Jesusis referred to some ten times
as Savior and some sevenhundred times as Lord. Supreme in Authority.
Kurios translates Jehovah(LORD in OT) in Septuagint (LXX) 7000 times.
Kurios is used over 700 times in the NT!
In summary, kurios signifies sovereignpowerand absolute authority. The
primary idea is Jesus is the One in possessionofall power and authority over
those who are truly His possession. Paulin his description of genuine believers
asks the saints at Corinth...
Or do you not know that your body is a temple of the Holy Spirit Who is in
you, Whom you have from God, and that you are not your own? For you have
been bought with a price: therefore glorify God in your body. (1Co 6:19,20)

Paul's point is that every genuine believer has been purchased (and redeemed)
by the precious blood of the Lamb and now is rightfully the sole possessionof
the Lamb of God, Who is Lord, the Lord Jesus Christ. Those who were never
born againcalled Him Lord but live like they belong to themselves. Theywere
the "lord" of their life, as shownby their conduct and lifestyle. Their actions
of their life belied the affirmation of their lips.
I love Paul's description in Titus describing Jesus as the Possessor(cpLord -
"Absolute Possessor")ofblood bought believers for He...
gave Himself for us, that He might redeem us from every lawless deedand
purify for Himself a people for His own possession, zealous forgooddeeds.
(Titus 2:14-note)
As Constable puts it "Obedience to the Father’s will determines entrance into
the kingdom, not professedadmiration for Jesus."
Lord, Lord - English is a strange language. There is no butter in buttermilk
and no egg in eggplant. There is no ham in a hamburger and no apple in a
pineapple. Quicksandworks very slowly and boxing rings are square.
Inconsistenciesoflanguage are not significant. Inconsistenciesin life are
significant. Those who profess to be Christ followers must follow Christ. Their
words and deeds must be consistentwith what they profess.
George Whitfield's classicsermonThe Almost Christian
THE ALMOST CHRISTIAN by Archibald Alexander

The almost Christian may have a speculative knowledge ofall the leading
truths of Christianity, and may be able to defend them. The almostChristian
entertains a greatrespectfor religion and its professors andinstitutions. The
almost Christian feels a strong desire to enjoy the benefits of the gospel, and
may often have his affections much moved, and may form many good
resolutions;he may indeed possessa counterfeitof experimental religion, so
like that it may deceive not only the man himself, but the most judicious
ministers. The almostChristian may be exceedinglyconscientious andexactin
attending on all the external duties of religion; as touching these, he may be
"blameless;" and in regard to zeal, he may be ardent, so as to put to the blush
the realbeliever.
He may also be liberal, and contribute liberally for the support of the
gospel, and to feed the poor. He may become a popular preacher of the gospel,
and be the means of the conversionof others. He may evengo to foreign lands,
to bear the glad tidings of salvationto the heathen. He may, in short, do
everything which the realChristian does, and feel everything which the real
Christian feels—but one. He fails in one single point, but that is an essential
point. He never has given his heart to God. He loves the world better than he
loves Christ. That most excellent gift of charity has never been poured into his
heart. His religionmay be all tracedto the mere love of happiness, and the
operations of a natural conscience,enlightenedand awakenedby the doctrinal
knowledge ofthe truth.
The apostle Paul teaches, that if a man without CHARITY, that is, love to
God and man, should possessangelic eloquence, prophetic knowledge, andthe
powerof working the greatestmiracles;yes, if he should have zeal strong
enough to make him a martyr, and liberality great enoughto induce him to
give awayall his goods, it would "profit him nothing." Such a one would, after
all, be only an almostChristian.

The deceitful heart of man will turn itself into every conceivable form
and shape but that of true holiness;of this it may assume the shadow, but
never the reality.
James Smith - ALMOST A CHRISTIAN
Basedon Acts 26:28-note "Agrippa replied to Paul, “In a short time you will
persuade me to become a Christian.”
1. What you Might Be, and Not Be a Christian.
Born in a Christian country.
Brought up in a Christian family (Judas).
Educatedin a Christian fashion.
Connectedwith a Christian Church.
Buried in a Christian manner.
2. What is a Christian?
One who has receivedChrist.
One who belongs to Christ.
One who is like Christ.
One who serves Christ.

3. What is it to be an Almost Christian?
It is to see your need and not confess it.
It is to wish to be savedand remain undecided.
It is to be at the door, but still outside.
Ecstasyis no guarantee of orthodoxy or that Christian fruit will result. —
Nathan O. Hatch
The Bible recognizes no faith that does not lead to obedience, nordoes it
recognize any obedience that does not spring from faith. The two are at
opposite sides of the same coin. —A.W. Tozer
The utter obedience required in the military is acceptedas necessary, even
when one's life may be the price of that obedience. Why does the Christian fail
to practice the same obedience in spiritual matters? To which Mt 7:21 would
say perhaps they don't practice obedience becausethey are not truly
Christians.
Will is the whole man active. I cannotgive up my will; I must exercise it. I
must will to obey. When God gives a command or a vision of truth, it is never
a question of what He will do, but what we will do. To be successfulin God's
work is to fall in line with His will and to do it His way. All that is pleasing to
Him is a success. —Henrietta Mears
Live What You Believe - I clipped this interesting item from a local
newspaper:"A bus driver became annoyed with his job because he had to

wait 7 minutes after every run near an open field which 'litterbugs' had made
into an unofficial dump. He often thought that somebody should do something
about that unsightly mess. One day he himself decided to get out and pick up
some of the tin cans and other debris which were lying all around. This
improved things so much that he soonwas eagerto complete his route and
spend all his free moments in cleaning up the area. When spring came, he was
so enthusiastic about this project that he decided to sow some flower seeds. By
the end of the summer many were riding to the end of the line just to see what
the motorman had accomplishedby doing what he and others had only talked
about before." The article reminded me of the tremendous gap that often
exists in many churches betweenpreaching and practice! Many who know
what they believe cause us to wonder if they really believe what they know!
An intellectualawarenessofthe truth is not enough. Beliefmust take fruit in
actions.
Christian professionpartial
There is a variety of mineral which, when held before the light, exhibits
translucencyonly on its edges. Theyare dark in the centre;such are marble,
flint, or hornstone. It is so with some men; the light of Christianity has shone
upon them and modified much of their external conduct, and produced a
considerable regardfor piety, but within, the centre of their being, remains in
the darkness ofsin. (ProfessorHitchcock.)
The testimony of works more reliable than that of words
Actions are a greaterdiscovery of a principle than words. The testimony of
works is louder and clearerthan that of words, and the frame of men’s hearts
must be measured rather by what they do than by what they say. There may
be a mighty distance betweenthe tongue and the heart, but a course of action
is as little guilty of lying as interest is, according to our common saying. All
outward impieties are the branches of an atheism at the root of our nature, as
all pestilential sores are expressions ofthe contagionin the blood. Men’s

practices are the best indexes of their principles. The current of a man’s life is
the counterpart of the frame of his heart; who can deny an error in the spring
or wheels when he perceives an error in the hand of the dial? Who can deny
atheism in the heart when so much is visible in the life? The taste of the water
discovers whatmineral it is strained through. (Charnock.)
Know Your Destination(Matthew 7:21) - The town of Pisa, Italy, is famous,
of course, for its leaning tower. Not so well known, but far more significant, is
a painting on the wall of a cemeterythere. The artist has depicted the last
judgment, with Christ, the Virgin Mary, the Twelve Disciples, anda number
of angels. In this painting, groups of people are coming out of their graves,
some going to the right and others to the left of the scene. Butthere appears to
be some confusion. Some who thought they belongedon the right and destined
for heaven, are being shifted back to the left, destined for hell—and vice
versa. What was the basis for their judgment? Christ said, “Notevery one
that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he
that doeth the will of my Father which is in heaven” (Matt. 7:21). The Italian
artist was inspired by his vivid imagination and the prophetic words of the 5th
chapter of Matthew.
As a result of poor planning, Dennis, from Katy, Texas, neededsome same-
day dry cleaning before he left on a trip. He remembered one store with a
huge sign, "One-Hour Dry Cleaners," onthe other side of town, so he drove
out of his way to drop off a suit. After filling out the tag, he told the clerk, "I
need this in an hour."
She said, "I can't getthis back to you until Thursday."
"I thought you did dry cleaning in an hour?"
"No," she replied, "That's just the name of the store."

Those of us who carry the name Christian, but fail to act like the one whose
name we bear, create confusionand disillusionment for those who have yet to
believe.
The expression"face the music" is said to have originated in Japan.
According to the story, one man in the imperial orchestra couldn't play a note.
Being a person of greatinfluence and wealth, he had demanded that he be
given a place in the group because he wanted to "perform" before the
emperor. The conductoragreedto let him sit in the secondrow of the
orchestra, eventhough he couldn't read music. He was given a flute, and when
a concertwould begin, he'd raise his instrument, pucker his lips, and move his
fingers. He would go through all the motions of playing, but he never made a
sound. This deception continued for two years.
Then a new conductor took over. He told the orchestra that he wantedto
audition eachplayer personally. One by one they performed in his presence.
Then came the flutist's turn. He was frantic with worry, so he pretended to be
sick. However, the doctorwho was ordered to examine him declaredthat he
was perfectly well. The conductor insisted that the man appear and
demonstrate his skill. Shamefacedlyhe had to confess that he was a fake. He
was unable to "face the music."
In the realm of Christian service, many professing believers go through the
motions, but they are only pretenders. Somedaythey will be called upon to
stand before the Judge of heaven and earth, and their deception will be
revealed. God will then separate the "phonies" from the real Christians. No
one will be able to hide in the crowd. Eachwill be made to "face the music."
There are many men like ponds, clearat the top, and mud at the bottom; fair
in their tongues, but foul in their hearts. (Swinnock.)

Christian professioneasy - It is easyenough to assume the characterand
manner of a Christian, but to live the Christian life is not so easy. A man can
make a sham diamond in a very short time, but the real gem must lie for ages
in the earth before it cansparkle with perfect purity. We have far too many of
these quickly made Christians amongstus, who have never brought forth
fruits meet for repentance, nor gone through the fire of trial, and sorrow, and
self-sacrifice.Do not trust to feelings, or words, in yourselves or others, look at
your life; a real and a false diamond are very much alike, and yet there is all
the difference in the world in their value. (Wilmot Buxton.)
The dangerof formality and hypocrisy
1. That in the greatday there will be an earnestdesire in many to enter into
the kingdom of heaven.
2. A mere professionofreligion will then be found insufficient.
3. All true and obedient believers will be admitted into the heavenly
kingdom. (G. Burder.)
The disowned
I. They went a long way in religion.
II. They kept it up a long while.
III. They were fatally mistaken.
IV. They found it out in a terrible way. (C. H. Spurgeon.)

The final rejectionof false professors
I. The qualifying terms of our admission to heaven-”He that doeth the will,”
etc.
II. The OPPOSITEGROUNDSofdependence which many prefer:-
1. National privilege and profession. With such persons religion is a
question of geography;they are Christians because born in a land of
knowledge.
2. Splendid professions ofzeal.
3. Deeds of charity and mercy.
III. THE FINAL REJECTIONofall who place their confidence on these
insufficient grounds.
1. The period.
2. The dignity of the Sonof God at that time.
3. The nature of the professionitself-“Inever knew you.”
4. The designationgiven to those unhappy men-”Workers in iniquity.” (J.
E. Good.)
Sincere obedience necessaryto our acceptance withGod
I. Explain the false pretences to the favour of God and the kingdom of heaven.

1. The first pretence is saying to Christ, “Lord, Lord “-a mere professionof
Christianity.
2. The secondfounded on the gift of prophecy-that is to propagate
Christianity and promote edification, separable from a holy life.
II. To illustrate that only solid ground of hope which our Lord establishes.
1. The will of God is revealedplainly.
2. In what sense is it to be done? Infirmity cleaves to us all; the gospel of
pardon in Christ requires sincerity in doing His will; a partial obedience will
not please Him.
3. There must be a persevering continuance in welldoing. This the only
ground of hope. (J. Abernethy, M. A.)
Self-confidence no security - You remember the lighthouse that was built off
the coastofEngland by Winstanley. The architectwas confident that the
structure was strong, and laughed at the criticisms upon it. To show his
confidence, he took up his abode in the building. In the midst of that fearful
November storm, how little that confidence availed him as the structure was
caught in the grasp of the winds and shakento pieces!Now another lighthouse
stands there wellfounded, well builded, and lights the mariner to the safe
harbour. So that characterthat is rightly founded and builded in Christ will
not only be secure itself, but light others to security, (C. H. Spurgeon.)
The connectionbetweenholy obedience to the will of God, and the happiness
of heaven

I. DESCRIPTIONOF THE CHARACTER of those who make an external
professionof religion, but walk unworthy of its precepts, connectedwith the
impossibility of their entering in such a state into the kingdom of heaven.
1. It is evident that a person may have much which bears the semblance of
piety, while he is far from feeling its genuine influence.
2. The text may refer to the lukewarmand indifferent.
II. THE CONNECTION betweenthe characterof those who not only profess
Christianity, but adorn it by a suitable conversation, with the reward which is
held out for their encouragement.
1. The will of God is a term of vast extent.
2. It is easyto see the connectionbetweenthe characterof those who do the
will of their Father who is in heaven, and the prospects offuture bliss.
Learn:
1. That active obedience to the precepts of Christianity is the surest mark of
a genuine Christian believer.
2. The necessityof unremitting endeavours, relying on the strength of
Divine grace to qualify us for admissioninto heaven. (D. Kelly, M.
It is not difficult in our world to get a person interestedin the messageofthe
Gospel;it is terrifically difficult to sustain the interest. Millions of people in
our culture make decisions forChrist, but there is a dreadful attrition rate.
Many claim to have been born again, but the evidence for mature Christian
discipleship is slim. In our kind of culture anything, even news about God, can
be sold if it is packagedfreshly; but when it loses its novelty, it goes onthe
garbage heap. There is a greatmarket for religious experience in our world;
there is little enthusiasm for the patient acquisition of virtue, little inclination
to sign up for a long apprenticeship in what earlier generations ofChristians
calledholiness.

"Resignationis surrender to fate; acceptanceis surrender to God," says
Elizabeth Elliot. "Resignationlies down quietly in an empty universe.
Acceptance rises up to meet the God who fills that universe with purpose and
destiny. Resignationsays, 'I can't,' and God says, 'I can.'Resignationsays,
'It's all over for me.' Acceptance asks, 'Now that I'm here, Lord, what's next?'
Resignationsays, 'Whata waste.'Acceptance says, 'In what redemptive way
can you use this mess, Lord?' " —Jill Briscoe,
One day my three-year-old granddaughter, Beverly, was playing with her
toys. Her mother, who was folding laundry across the room, noticed Beverly's
shirt was dirty and neededto be changed," After calling two times with no
response her mother gave her the full three-name call: "BeverlyElizabeth
Provost, did you hear me?" Beverly-answered, "Yes, Mama. Myears did, but
my legs didn't."
It is not what we eat
but what we digest
that makes us strong;
not what we gain
but what we save
that make us rich;
not what we read
but what we remember
that makes us learned;
and not what we profess
but what we practice

that makes us Christians.
Spurgeonwrites that...
In addition to the fact that there are false teachers, so is it certainthat there
are false professors.There neverwas a time in the church of God in which all
were Christians who professedto be so. Surely the goldenage of the church
(Ed note: strictly speaking the church did not come into being until after His
ascensionand the coming of the Spirit) must have been when the Master
Himself was in it, and had selectedtwelve choice spirits to be nearestto His
person, and to act, as it were, the prime ministers of His kingdom; yet there
was a devil amongstthe twelve, a devil in the church of which Jesus was
pastor. Judas, the treasurerof the apostles, was alsoa son of perdition.
When Paul and the apostles keptwatchover the electchurch, surely that must
have been a happy time; and when persecutionragedall around, and acted
like a greatwinnowing fan to drive awaythe chaff, one would have expected
to find that the threshing-floor contained only cleangrain; but it was not so,
the heap upon the threshing-floor of the church was even then a mingled mass
of corn and chaff. Some turned aside from love of the world, and others were
deluded into grievous error, while there were others who remained in the
church to discredit it by their impurity, and to bring chastisements upon it by
their sin.
We shall never see a perfect church till we see the Lord face to face in heaven.
Above yon clouds is the place for perfection; but here, alas, nothing is
undefiled; and even in the purest churches we find deceivers and deceived.
Among you overwhom it is my calling to preside, I know that there are false
professors, lovers ofthe world rather than lovers of God; and though I cannot
remove you, any more than the servants of the householder could uproot the

tares from the wheat, yet I sigh over you, and you are my daily cross and
burden. Oh, that Godwould convert you, and make you true to your
professions, orelse remove you from the church which you so greatlygrieve
and weaken.
But now, if in the church of God there are those who are deceivers and
deceived, the question comes to eachone of us, “Maynot we also be mistaken?
Is it not possible that we, though making a professionof religion, may, after
all, be insincere or deluded in that profession, and fail to be what we think we
are? “
Therefore let us put ourselves atthis time into the attitude of self-examination,
and whateveris spoken, let it come home to us personally. May we try
ourselves whetherwe be right or no, not flinching from any pointed truth; but
anxiously desiring to be tried and testedbefore the Lord himself. (The Sieve)
Spurgeoncomments on "Lord, Lord" dissecting and describing the identity of
these...
Hypocrites Who Used This ExcellentMode Of Speech. What sortof people
were they who said “Lord, Lord,” and yet the Mastersays of them, that not
every one of them shall enter into the kingdom of heaven? Well, I think He
refers to a considerable number of people, and I will seek them out. I wonder
whether I shall find any in this congregation. Help me, my brethren, by your
own self-examinationto discoverthese people.
(1)

There can be no doubt our Lord referred, in the first place, to a certain class
of superficial externalists, who said “Lord, Lord,” and there their religion
ended.
Such persons still exist all around on they superficial in nature, and in general
character. Theysay goodthings, but they never feelwhat they say. Their
pious expressions come from as low as the throat, but never from the abysses
of the heart. They are of the stony ground order, and have no depth of earth;
the hard, barren rock is barely concealedby a sprinkling of soil. They may
accuratelybe styled externalists, for they have the notion that when they have
attended to the outside of godliness the whole matter is fully discharged.
For instance, if they sing with their voice, they conclude that they have praised
God, and that when the hymn is all uttered to melodious notes worship has
been presentedto God, even though the heart has never praisedhim at all.
When they bow the head and close their eyes in public prayer, they consider
they are doing something very right and proper, though very likely they are
thinking of their farm, their garden, their children, or their home, casting up
their accounts, and wondering how they will find trade and the money-market
on Monday when they getto their shops.
The externalists are satisfiedwith the shell of religion whether life remains
therein or no; they have a form of godliness, but they are strangers to its
power. If they read a chapter every day, they feelvery self-complacent, and
think they are searchersofthe word, though they have never enteredinto the
inner sense, but merely allowedthe eye to run over the verses and lines. If
they never get an answerto prayer, they feel quite satisfiedbecause they have
duly said their prayers. Like boys who give runaway knocks, they have no
expectationof an answer. Theymerely give Godthe husks, and they think he

never looks to see if there is a kernelthere. They give him the outward sign,
and imagine that he is satisfied, though the thing meant is absent.
Oh, how large a proportion of our fellow-creatures seemto be content when
they have rendered an outward obedience to religious requirements! They are
content to have made cleanthe outside of the cup and the platter, but the
washing of the inside, the new heart, the truth in the inward parts, the giving
of the heart’s love to Jesus, does notseemto be worthy of their attention; and
if we talk of it, they are wearyof it, and think we are Puritanical, and imagine
that we mean to judge them after a too lofty standard. We are too severe with
them, they say; but oh! beloved, it is not so.
Does not every thoughtful man see that without the heart religionmust be
vain? What canthere be in mere external forms? Put it to yourselves — what
can there be? What do you think yourselves of your children if you see them
doing what you bid them, but doing so because they must, but not from an
obedient spirit, or because they love you? What would you think of them if
they had no trust in you, no confidence in their father’s love and in their
mother’s care, but just went about the house mechanically doing what you
bade them, and no more? You would feel you wanted your children’s love,
you must have their hearts. And God, our Father, thinks the same of us, and if
we do not love Him, whateverwe may do we cannot be acceptable with Him.
Perhaps you have attended regularly at the church or meeting-house almost
ever since you were born, and it is possible that you have gone through all the
rites and ceremonies ofthe community to which you belong. I am not about to
condemn you for so doing if you are a Churchman, or if you are a Methodist,
or if you are a Presbyterian, any more than I will if you are a Baptist. Only I
will put the whole togetherand say, “God abhors the sacrifice where the heart
is not found, and if you have brought him nothing but these externals the

verdict of truth concerning your religion is just this — ’Vanity of vanities, all
is vanity.’”
If you say“Lord, Lord,” you must yield a hearty obedience to Jesus, and
make your inner nature to be the temple of his Holy Spirit, or else your
hypocrisy will condemn you at the last greatday, as one who dared to insult
the Godof truth with a false profession.
(2)
Another class ofpersons who say “Lord, Lord,” and yet are not saved, are
those who regard religion as a very excellentthing for quieting their
conscience, but who do not look upon it as a practical influence which is to
affecttheir lives and to influence their conduct.
I have known persons who certainly would not be easyif they had not gone
through their morning and evening prayers, and yet they were bad husbands
and quarrelsome neighbors. They could falsify an account, and put down an
article twice to a customerwithout a very greatdisturbance of their self-
satisfaction, but they would not like to have been awayfrom the house of God
on the Sabbath, or to have heard an unsound discourse. Either of these things
would have touched their conscience, though it was callous onthe point of
unfair dealing.
They could lie, could lie handsomely, but they would not swear, or sing a song;
they drew the line somewhere, and compounded for a thousand sins of
dishonesty by avoiding certain other vices;thus being left to cheat themselves
as a righteous punishment for cheating others.

Oh, the deceits and cheats which men play upon themselves!they are their
own most easydupes. A mere matter of religious form will outweighthe most
important matters of virtue, when the judgment is perverted by folly.
We have heard of the Catholic in Spain who had a very serious sin to confess
to his priest. He had been a brigand, and had murdered hundreds, but the sin
that lay upon his consciencewas notmurder. He had perpetrated a thousand
robberies, but the sin that troubled him was not theft. Once upon a time, upon
a Friday, a drop of blood spurted from a man he had killed, and it had fallen
on his lips, so that he had tastedflesh on a Friday, and that had troubled him.
His conscience,which, like Achilles, was invulnerable everywhere else, could
yet be Rounded at the heel.
Though we might smile, the same eccentric factmight be declaredconcerning
many beside the brigand. Their eye sees motes and overlooks beams, their
judgment strains out gnats and flies, and yet it swallowscamels andelephants.
They leap one hour and limp another. They are very nice on points of ritual,
and equally lax as to common honesty; the thing really worth having — love
to God, and love to man — they fling behind their backs, andfancy they shall
be saved because theyhave complimented God by a hypocritical presence of
worship, and have deceived men by sanctimonious pretensions. As though, if I
cheateda man every day I could make up for it by taking my hat off in the
streets to him. They boor to the Almighty and rebel againsthim. Do they
fancy he is to be cozenedby them? Do they dream that he is gratified by their
sounding words and empty declarations? Whateverthey may imagine, it is
not so. Many say “Lord, Lord,” to quiet their conscience, but enter the
kingdom of heaven they never can.
Now, of this class ofhypocrites there are many, and there is one I have met
with — an old acquaintance of mine — he may be here now. He is a
gentleman who is exceedinglyorthodox; I would have you know that he

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