Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.

“As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behoves the servants of God that both their work should be approved by their teaching and their teaching by their works. And therefore He says, Not every one that saith unto me, Lord, Lord, enters into the kingdom of heaven.”

“(Serm. in Mont. ii. 24.) For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, Not every one that saith unto me, Lord, Lord. But it may fairly create a difficulty how this is to be reconciled with that of the Apostle, No man can say that Jesus is the Lord, but by the Holy Ghost. (1 Cor. 12:3.) For we cannot say that those who are not to enter into the kingdom of heaven have the Holy Spirit. But the Apostle uses the word ‘say,’ to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says.”

“(Mor. xx. 7.) By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them, because she knows that they have not the mark of holiness. And the proof of holiness is not to work miracles, but to love our neighbour as ourselves, to think truly of God, and of our neighbour better than of ourselves.”

“He teaches the precautions against which one must be on guard. Now they are described from their profession, since they are prophets. But it can be asked, of which prophets, since the Law and the Prophets extend up to John: hence at that time there were no prophets concerning Christ, since they come to an end in him. Therefore it must be said that the prophets here are the teachers and prelates in the Church. But what is meant by his calling them false? Those are called false who are not sent. Of such it is said, Jeremiah 23:21: "I did not send them, and they ran." Likewise those are called false who speak a lie; hence Jeremiah 2:8: "their prophets prophesied in Baal." Thus too there were many false prophets among the people, just as among us too there will be lying teachers. "Attend," that is, diligently beware, because they are hidden, and one must beware of hidden snares. Hence their malice lies hidden within. He says therefore: "who come to you in the clothing of sheep," etc. Sheep are the faithful: "but we are his people, and the sheep of his pasture," Psalm 99:3. But their clothing is fasting and almsgiving, with which they cover themselves; 2 Timothy 3:5: "having the appearance of piety, but denying its power." But it must be known that if wolves cover themselves with the skins of sheep, the sheep does not for this reason lose its own skin: so, although those evil men are covered with good works, still much good is accomplished. But "within they are ravenous wolves." This is expounded chiefly of heretics, and consequently of evil prelates. Hence it is said, on that text of John 10:11, "I am the good shepherd," that one man is a shepherd, who governs and rules; another is a wolf, who intends destruction; another is a hireling, who seeks his own advantage. Hence the shepherd is to be loved, the wolf to be fled, the hireling to be tolerated. What is said, then — "but within they are ravenous wolves" — is understood of those who have the intention of perverting the people, and these must be called wolves. Likewise hirelings, namely evil Christians, who scatter the flock by bad example, who have an evil life; as to their effect, they have the manner of a wolf; Acts 20:29: "for after my departure ravenous wolves will enter in among you, not sparing the flock," etc. And he says "within," because they have an evil intention of killing the people. "By their fruits you shall know them," etc. "By their fruits," that is, by their works. But this seems to be against the point, because they also have the clothing of sheep, and clothing too is a work; therefore they would be known by these as well. Chrysostom: the fruit is the confession of the faith. Hence if one confesses the faith, he is not a heretic. Ephesians 5:9: "for the fruit of light is in all goodness, and justice, and truth," etc. But if it is expounded of hypocrites, then it is expounded thus, that by "clothing" are meant exterior works. Hence Galatians 5:22: "but the fruit of the Spirit is charity, joy, and peace," etc. But you might ask: how can they be known? It must be said that scarcely can any hypocrite be so composed that something of malice does not appear either in word or in deed: Proverbs 27:19: "as in water the faces of those who look in shine back, so the hearts of men are manifest to the prudent." And Seneca: "no one can long bear a feigned mask." Now they are made manifest chiefly in two ways: in those things which must be done suddenly, since in those things which one does with deliberation he is on his guard; likewise in tribulations; Ecclesiasticus 6:8: "there is a friend for his own time, and he will not remain in the day of tribulation." Likewise they are made manifest when they cannot have what they wish, or when they have already obtained it — hence "power reveals the man." "Do men gather grapes from thorns?" By grapes, from which wine is made, is understood spiritual joy, because "wine gladdens the heart of man," Psalm 103:15. By figs is meant the sweetness of ecclesiastical peace, which is charity. These cannot be born from briers, that is, from sinners, because "thorns and briers it shall bring forth for you," Genesis 3:18. And he proves this by an example: "every good tree bears good fruits, but a bad tree bears bad fruits." From this the Manicheans assumed two natures, namely a good one and an evil one. But this is not true, because we see good fruit come from an evil creation, and the converse. Hence for this you should understand that the tree is the principle of the fruit. But the principle is twofold: a principle of nature, and a principle of moral conduct. The principle of nature is the soul, and whatever proceeds from it naturally is wholly good. But the principle of moral conduct is the will; therefore if the will is good, the work too is good, provided it has a good will together with a good intention — for if someone wished to steal in order to give alms, even though the will is good, the intention nonetheless is not right. But what will become of the bad tree? "Every tree which does not bear fruit will be cut down": because if it does not bear fruit, or if it fails to bear it when it could, it will be cut down; hence John 15:6: "if anyone does not remain in me, he shall be cast out as a branch, and shall wither, and they shall gather him and cast him into the fire, and he burns." Hence in Luke 13:7 it is said of the fig tree, which the lord commanded to be cut down and removed: "let the impious man be taken away, lest he see the glory of God." He concludes therefore: "by their fruits you shall know them." "Not everyone who says to me, Lord, Lord," etc. Having set forth the teaching, he shows that it must be observed, because nothing else suffices for salvation. And concerning the commandments, or the teaching of God, four things are necessary, or praiseworthy: that we confess with the mouth, that it be confirmed by miracles, that the word of God be heard, and that it be carried out in deed. Concerning the first, Romans 10:10: "with the heart one believes unto justice, but with the mouth confession is made unto salvation." Concerning the second, Mark, last chapter, 20: "the Lord cooperating, and confirming the word by the signs that followed." Likewise, that it be heard; John 8:47: "he who is of God hears the words of God." Likewise, fourth, it is required that one do it; James 1:22: "be doers of the word, and not hearers only." Hence he wishes to show that the three without the fourth do not profit; hence he says: "not everyone who says to me, Lord, Lord," etc. But this seems contrary to the Apostle, who says: "no one can say, Lord Jesus, except in the Holy Spirit." But whoever has the Holy Spirit enters into the kingdom of heaven. Augustine resolves this, saying that "to say" is spoken in many ways: commonly, and strictly, and properly. Strictly it is nothing other than to manifest affection and will; and it is in this sense that the Apostle says: "no one can say, Lord Jesus, except in the Holy Spirit," etc. And this is nothing other than to believe the Lord, and to obey him. Commonly, however, it means to proclaim in whatever way with the mouth; concerning which we have Jeremiah 26:13: "this people honors me with their lips, but their heart is far from me." Or it may be taken thus. "Not everyone who says to me, Lord, Lord," etc. He repeats this word, "Lord, Lord," to signify that confession is twofold, namely of voice and of praise, neither of which suffices by itself. Hence Isaiah 26:13: "this people honors me with their lips, but their heart is far from me." Who then shall enter? Not he who says "Lord, Lord," but he who has done the will of my Father, etc. John 3:13: "no one ascends into heaven, except he who descended from heaven," etc. Hence no one can ascend, unless he descends as Christ did, of whom it is said, John 6:38: "I descended from heaven, not to do my own will, but the will of him who sent me." Hence one must do the will of God; 1 Thessalonians 4:3: "for this is the will of God, your sanctification." Hence David said, Psalm 142:10: "teach me to do your will." And likewise, just as the Lord taught us to pray, "your will be done." But it must be noted that by his saying "kingdom," eternal reward is touched upon; hence he says "shall enter." For that kingdom consists in spiritual goods, not in exterior goods; therefore he says "shall enter." Hence Song of Songs 1:4: "the king brought me into his storerooms." Likewise he says "of heaven," because although someone here has riches, or honors, all this is for the sake of that kingdom. Hence the reward shall be among the lofty things. But someone might say that working miracles suffices for salvation. This he excludes, because "many will say to me on that day: Lord, Lord, have we not prophesied in your name?" etc. And he says "many," signifying those who withdraw from unity, because they are under multitude, for "the number of fools is infinite," Ecclesiastes 1:15. Likewise he brings this in for the understanding of what he had said, that "every tree which does not bear fruit will be cut down." And he had not said by whom; therefore he said "to me," as to the judge appointed, because "the Father has given all judgment to the Son," John 5:22. Likewise he says "on that day." "Day" names the term, but not according to the quality of time, because the day of judgment is sometimes called night, and sometimes it is called day, sometimes night, because it is uncertain when it will come. Hence below, 25:6: "at midnight a cry was made: behold, the bridegroom comes, go forth to meet him." The Apostle calls it "day," 1 Corinthians 4:3. And in Psalm 36:6: "and he will bring forth your justice as the light, and your judgment as the noonday." "Lord, Lord." He repeats it to signify greater confusion and fear; Wisdom 5:2: "for they shall be troubled with horrible fear." "Have we not cast out demons in your name?" This is supernatural power; Job 41:24: "for there is no power upon earth that can be compared to this," namely, to the power of the Devil. But then it is asked how those who cast out demons become reprobate. Chrysostom answers that these men are lying. Another answer is that at one time they were good, and worked miracles, and afterward became evil. But this cannot stand, because the Lord says, "I never knew you." In another way it must be said that they say "in your name," not in the name of the Holy Spirit; for some act in the power of the Holy Spirit, some not. For as we have it, Jeremiah 2:8, some prophesied in the name of Baal; likewise some act through magic arts. But it is asked how demons work miracles. I say that they cannot; but they do certain things which appear to be miracles, though they are not miracles. Those things are called miracles when the effects are evident but the causes are hidden. Hence there can be something wondrous to those who are less learned, which is not wondrous to the wise, as is clear in the case of an eclipse. Hence, since demons know natural things in a truer way, they can do things which seem to us to be miracles. Otherwise, according to Jerome: because, as he says, among the gifts of the Holy Spirit there are some which are given freely; charity alone is that which distinguishes between the sons of God and the sons of the Devil; 1 Corinthians 12:7: "to each one is given the manifestation of the Spirit for usefulness," or for the profit of his own goodness, or of the Church, so that the faith which he preaches may be made manifest. And thus too sometimes a prelate living wickedly can work miracles. And then "I will declare to them, that I never knew you," that is, I did not approve, not even when you were working miracles; 2 Timothy 2:19: "the Lord knows who are his." He says "I never knew you," when he says "depart from me," because you were never approved. "Everyone therefore who hears," etc. He shows that without works nothing suffices, not even the hearing of the word of God, because hearing is ordered to faith. Romans 10:17: "but faith is from hearing." For hearing does not suffice. And he shows this in two ways, for he sets forth, under a comparison, the outcome of him who hears and does, and of him who hears and does not do. And first he does three things: first he sets down the building; second, the assault, at "and the rain came down," etc.; third, the immutability, at "and it did not fall," etc. He says therefore that hearing does not suffice; for hearing is necessary — John 8:47: "he who is of God hears the words of God" — but it does not suffice; Romans 2:13: "for not the hearers of the law but the doers shall be justified." Likewise he says well, "these my words," because whatever pertains to salvation is contained there. Hence "he who hears these words, and does them, shall be likened to a wise man." And he does not say that he is wise, but that he "shall be likened." This comparison can be understood of a bodily builder, and thus the letter is plain. Or it can be understood spiritually, and thus this man is Christ. Ecclesiastes 7:29: "one man out of a thousand I have found." The house of Christ is the Church, for he knows how it must be built. Hence concerning him, Proverbs 9:1: "wisdom has built herself a house." And Proverbs 14:1: "a wise woman builds her house." "Upon the rock"; 1 Corinthians 10:1: "and the rock was Christ." Hence Christ builds upon himself, for he himself is the foundation; hence 1 Corinthians 3:11: "no other foundation can anyone lay besides that which has been laid, which is Christ Jesus." For this is the foundation of eternal truth. And this is altogether immovable; Psalm 124:4: "they who trust in the Lord are like Mount Sion." There follows the assault upon this house: "and the rain came down." By rain is understood teaching, and there is good rain, and bad rain. The rain, therefore, which rushes in, is bad teaching; Genesis 19:24: "the Lord rained upon Sodom sulphur and fire." Likewise "rivers" are good, and not good; Isaiah 18:2: "the rivers have wasted his land"; and by this are signified the wise who consider themselves to be wise. These rivers are generated from the rains. By "winds" are meant demons. Hence in the canonical epistle of Jude, verse 12: "clouds without water, which are carried about by winds," etc. "And they rushed against the house," that is, against the Church, "and it did not fall." "For its cords shall not be broken forever," Isaiah 33:20. And why? "It was founded upon the rock," that is, upon Christ. Next he sets forth the comparison, setting down the outcome of him who hears and does not do; and concerning this he first sets down the building; second, the assault, at "and the rain came down," etc.; third, the ruin, at "and it fell," etc. He says: "and everyone who hears these my words, and does not do them, shall be like a foolish man," who has fallen from the light of wisdom. Hence Ecclesiastes 4:13: "better is a wise servant than an old and foolish king." Likewise the fool is the Devil. The house which he builds is the congregation of the unfaithful; hence Psalm 73:30: "the earth is filled with houses of iniquity." And this man builds "upon sand." By sand are meant the unfaithful, who are unfruitful. Likewise, on account of their great number: for "the number of fools is infinite," Ecclesiastes 1:15. Likewise sand does not cohere, so these men are always at strife. He founds, therefore, upon sand, that is, upon an end which is, as it were, a foundation, namely he fixes his intention upon a temporal good. "The rain came down," that is, bad teaching came; "the rivers came," that is, false teachers; "the winds blew," that is, angels — Psalm 103:4: "who makes his angels spirits." "And they rushed against that house, and it fell." Apocalypse 14:8: "fallen, fallen is Babylon," namely through preaching. "And great was its fall." If we wish to adapt the comparison, it must be said thus, that a man ought to build as Christ built. And this the Apostle teaches, 1 Corinthians 3:10: "let each one see how he builds upon it." For one man builds a dwelling place of God; another, on the contrary, as below is stated, and as we have it in 1 Corinthians 3:12, some build upon stubble. For the foundation is that upon which someone places his intention. For some hear in order to know, and these build upon the intellect, and this is building upon sand; hence James 1:23: "he who hears, and does not do, is like a man beholding the face of his birth in a mirror." Hence they build upon what is changeable. But another hears in order to do and to love, and this man builds upon the rock, because upon what is firm and stable; Proverbs 22:6: "a young man according to his way, even when he is old, will not depart from it." For this foundation rests upon charity. The Apostle, Romans 8:35: "who shall separate us from the charity of Christ?" But here it can be asked why the foundation which is in the intellect is unstable and not firm, while that which is in the affection is firm. The reason is that the intellect deals with universals, for it cannot know many things except in a universal way; therefore, wandering about the universal, it has no stability; but operations and affections concern particulars, and concern a good habit; therefore if temptation comes, one clings to that to which he is accustomed, namely to a good operation, and so he resists. But then it is asked what he means by "rain." It must be said, then, that the Devil never tempts first in greater things, but first in lesser things, and then proceeds to greater ones. Hence by "rain" is meant a depraved thought. He tempts, therefore, in a depraved thought, and if one consents, he then tempts him in something greater, and thus it is afterward increased. And from these come the "rivers," and afterward he rushes in with all his strength, and the man necessarily falls; Ecclesiasticus 19:1: "he who despises small things shall fall little by little." Or thus: "rain" is the temptation of the flesh; "rivers," the temptation of the world; "winds," the temptation of the Devil. Or, according to Augustine, "rain" is superstitious teaching, clinging to which one falls most gravely, and this is made a great fall; but it is not great when one merely stumbles and does not fall, because when temptation occurs, he fears and grieves. But some fall entirely; Psalm 136:7: "raze it, raze it, even to its foundation." Or it is called "a great fall" because the heart is impenitent; Job 21:13: "they spend their days in good things, and in a moment they go down to hell." "And it came to pass, when Jesus had finished these words, the crowds were astonished." The effect is set down. For there was a threefold manner of men who followed the Lord Jesus. Some indeed were astonished and were scandalized, as the Pharisees, concerning whom see below, chapter 15. Some were astonished, but were not scandalized, as the crowds. Some indeed, as the perfect, were not astonished at all. But it must be asked concerning this, why he says "the crowds," since the crowds were not there. And it can be said that the sermon was addressed both to the crowds and to the disciples; but on the mountain, beneath the summit of the mountain, there was a certain plain. The disciples, therefore, were on the summit with Christ, but the crowds were on the plain. Or it can be said that it was addressed first to the disciples, and afterward to the crowds. Or it can be said: crowds of disciples followed him. But what was the reason for their astonishment? Because "he was teaching them as one having power." Hence in him is fulfilled what is said, Ecclesiastes 8:4: "his word is full of power." Hence, as "one having power," because he spoke as the Lord, or as a lawgiver. Or, as "having power," with the power of penetrating the heart. Hence it is said, Psalm 67:34: "he will give to his voice the voice of power." Or with the power of working miracles, because what he said, he confirmed by miracles. Augustine says that all the things which are said in this sermon must be reduced to the seven gifts, and to the beatitudes, because that which is first said, "you shall not kill," pertains to the gift of fear, and to the beatitude of poverty. That which follows next, "be agreeable with your adversary," pertains to the gift of piety, through which meekness is fulfilled. That, "you shall not commit adultery," etc., pertains to the gift of knowledge, through which the beatitude of mourning is fulfilled. That concerning enduring wrongs pertains to the gift of fortitude, by which is fulfilled also the beatitude of those who are blessed who hunger and thirst for justice, etc. That which is said, "love your enemies," pertains to the gift of counsel, by which the beatitude of mercy is fulfilled. And through that which follows in chapter 6, concerning not having anxiety, up to "enter through the narrow gate," he intends to cleanse the heart; hence it pertains to the gift of understanding, and to the beatitude which is purity of heart; hence, "blessed are the pure in heart, for they shall see God." But whatever follows pertains to the gift of wisdom.”

“We have here the conclusion of this long and excellent sermon, the scope of which is to show the indispensable necessity of obedience to the commands of Christ; this is designed to clench the nail, that it might fix in a sure place: he speaks this to his disciples, that sat at his feet whenever he preached, and followed him wherever he went. Had he sought his own praise among men, he would have said, that was enough; but the religion he came to establish is in power, not in word only (Co1 4:20), and therefore something more is necessary. I. He shows, by a plain remonstrance, that an outward profession of religion, however remarkable, will not bring us to heaven, unless there be a correspondent conversation, Mat 7:21-23. All judgment is committed to our Lord Jesus; the keys are put into his hand; he has power to prescribe new terms of life and death, and to judge men according to them: now this is a solemn declaration pursuant to that power. Observe here, 1. Christ's law laid down, Mat 7:21. Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, into the kingdom of grace and glory. It is an answer to that question, Psa 15:1. Who shall sojourn in thy tabernacle? - the church militant; and who shall dwell in thy holy hill? - the church triumphant. Christ here shows, (1.) That it will not suffice to say, Lord, Lord; in word and tongue to own Christ for our Master, and to make addresses to him, and professions of him accordingly: in prayer to God, in discourse with men, we must call Christ, Lord, Lord; we say well, for so he is (Joh 13:13); but can we imagine that this is enough to bring us to heaven, that such a piece of formality as this should be so recompensed, or that he who knows and requires the heart should be so put off with shows for substance? Compliments among men are pieces of civility that are returned with compliments, but they are never paid as real services; and can they then be of an account with Christ? There may be a seeming importunity in prayer, Lord, Lord: but if inward impressions be not answerable to outward expressions, we are but as sounding brass and a tinkling cymbal. This is not to take us off from saying, Lord, Lord; from praying, and being earnest in prayer, from professing Christ's name, and being bold in professing it, but from resting in these, in the form of godliness, without the power. (2.) That it is necessary to our happiness that we do the will of Christ, which is indeed the will of his Father in heaven. The will of God, as Christ's Father, is his will in the gospel, for there he is made known, as the Father of our Lord Jesus Christ: and in him our Father. Now this is his will, that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another. This is his will, even our sanctification. If we comply not with the will of God, we mock Christ in calling him Lord, as those did who put on him a gorgeous robe, and said, Hail, King of the Jews. Saying and doing are two things, often parted in conversation of men: he that said, I go, sir, stirred never a step (Mat 21:30); but these two things God has joined in his command, and let no man that puts them asunder think to enter into the kingdom of heaven. 2. The hypocrite's plea against the strictness of this law, offering other things in lieu of obedience, Mat 7:22. The plea is supposed to be in that day, that great day, when every man shall appear in his own colours; when the secrets of all hearts shall be manifest, and among the rest, the secret pretences with which sinners now support their vain hopes. Christ knows the strength of their cause, and it is but weakness; what they now harbour in their bosoms, they will then produce in arrest of judgment to stay the doom, but is will be in vain. They put in their plea with great importunity, Lord, Lord; and with great confidence, appealing to Christ concerning it; Lord, does thou not know, (1.) That we have prophesied in thy name? Yes, it may be so; Balaam and Caiaphas were overruled to prophesy, and Saul was against his will among the prophets, yet that did not save them. These prophesied in his name, but he did not send them; they only made use of his name to serve a turn. Note, A man may be a preacher, may have gifts for the ministry, and an external call to it, and perhaps some success in it, and yet be a wicked man; may help others to heaven, and yet come short himself. (2.) That in thy name we have cast out devils? That may be too; Judas cast out devils, and yet was a son of perdition. Origen says, that in his time so prevalent was the name of Christ to cast out devils, that sometimes it availed when named by wicked Christians. A man might cast devils out of others, and yet have a devil, nay, be a devil himself. (3.) That in thy name we have done many wonderful works. There may be a faith of miracles, where there is no justifying faith; none of that faith which works by love and obedience. Gifts of tongues and healing would recommend men to the world, but it is real holiness or sanctification that is accepted of God. Grace and love are a more excellent way than removing mountains, or speaking with the tongues of men and of angels, Co1 13:1, Co1 13:2. Grace will bring a man to heaven without working miracles, but working miracles will never bring a man to heaven without grace. Observe, That which their heart was upon, in doing these works, and which they confided in, was the wonderfulness of them. Simon Magus wondered at the miracles (Act 8:13), and therefore would give any money for power to do the like. Observe, They had not many good works to plead: they could not pretend to have done many gracious works of piety and charity; one such would have passed better in their account than many wonderful works, which availed not at all, while they persisted in disobedience. Miracles have now ceased, and with them this plea; but do not carnal hearts still encourage themselves in their groundless hopes, with the like vain supports? They think they shall go to heaven, because they have been of good repute among professors of religion, have kept fasts, and given alms, and have been preferred in the church; as if this would atone for their reigning pride, worldliness, and sensuality; and want of love to God and man. Bethel is their confidence (Jer 48:13), they are haughty because of the holy mountain (Zep 3:11); and boast that they are the temple of the Lord, Jer 7:4. Let us take heed of resting in external privileges and performances, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand. 3. The rejection of this plea as frivolous. The same that is the Law-Maker (Mat 7:21) is here the Judge according to that law (Mat 7:23), and he will overrule the plea, will overrule it publicly; he will profess to them with all possible solemnity, as sentence is passed by the Judge, I never knew you, and therefore depart from me, ye that work iniquity. - Observe, (1.) Why, and upon what ground, he rejects them and their plea - because they were workers for iniquity. Note, It is possible for men to have a great name for piety, and yet to be workers of iniquity; and those that are so will receive the greater damnation. Secret haunts of sin, kept under the cloak of a visible profession, will be the ruin of the hypocrites. Living in known sin nullifies men's pretensions, be they ever so specious. (2.) How it is expressed; I never knew you; "I never owned you as my servants, no, not when you prophesied in my name, when you were in the height of your profession, and were most extolled." This intimates, that if he had ever known them, as the Lord knows them that are his, had ever owned them and loved them as his, he would have known them, and owned them, and loved them, to the end; but he never did know them, for he always knew them to be hypocrites, and rotten at heart, as he did Judas; therefore, says he, depart from me. Has Christ need of such guests? When he came in the flesh, he called sinners to him (Mat 9:13), but when he shall come again in glory, he will drive sinners from him. They that would not come to him to be saved, must depart from him to be damned. To depart from Christ is the very hell of hell; it is the foundation of all the misery of the damned, to be cut off from all hope of benefit from Christ and he mediation. Those that go no further in Christ's service than a bare profession, he does not accept, nor will he own them in the great day. See from what a height of hope men may fall into the depth of misery! How they may go to hell, by the gates of heaven! This should be an awakening word to all Christians. If a preacher, one that cast out devils, and wrought miracles, be disowned of Christ for working iniquity; what will become of us, if we be found such? And if we be such, we shall certainly be found such. At God's bar, a profession of religion will not bear out any man in the practice and indulgence of sin; therefore let every one that names the name of Christ, depart from all iniquity. II. He shows, by a parable, that hearing these sayings of Christ will not make us happy, if we do not make conscience of doing them; but that if we hear them and do them, we are blessed in our deed, Mat 7:24-27. 1. The hearers of Christ's word are here divided into two sorts; some that hear, and do what they hear; others that hear and do not. Christ preached now to a mixed multitude, and he thus separates them, one from the other, as he will at the great day, when all nations shall be gathered before him. Christ is still speaking from heaven by his word and Spirits, speaks by ministers, by providences, and of those that hear him there are two sorts. (1.) Some that hear his sayings and do them: blessed be God that there are any such, though comparatively few. To hear Christ is not barely to give him the hearing, but to obey him. Note, It highly concerns us all to do what we hear of the saying of Christ. It is a mercy that we hear his sayings: Blessed are those ears, Mat 13:16, Mat 13:17. But, if we practise not what we hear, we receive that grace in vain. To do Christ's sayings is conscientiously to abstain from the sins that he forbids, and to perform the duties that he requires. Our thoughts and affections, our words and actions, the temper of our minds, and the tenour of our lives, must be conformable to the gospel of Christ; that is the doing he requires. All the sayings of Christ, not only the laws he has enacted, but the truths he has revealed, must be done by us. They are a light, not only to our eyes, but to our feet, and are designed not only to inform our judgments, but to reform our hearts and lives: nor do we indeed believe them, if we do not live up to them. Observe, It is not enough to hear Christ's sayings, and understand them, hear them, and remember them, hear them, and talk of them, repeat them, dispute for them; but we must hear, and do them. This do, and thou shalt live. Those only that hear, and do, are blessed (Luk 11:28; Joh 13:17), and are akin to Christ. Mat 12:50. (2.) There are others who hear Christ's sayings and do them not; their religion rests in bare hearing, and goes no further; like children that have the rickets, their heads swell with empty notions, and indigested opinions, but their joints are weak, and they heavy and listless; they neither can stir, nor care to stir, in any good duty; they hear God's words, as if they desired to know his ways, like a people that did righteousness, but they will not do them, Eze 33:30, Eze 33:31; Isa 58:2. Thus they deceive themselves, as Micah, who thought himself happy, because he had a Levite to be his priest, though he had not the Lord to be his God. The seed is sown, but it never comes up; they see their spots in the glass of the word, but wash them off, Jam 1:22, Jam 1:24. Thus they put a cheat upon their own souls; for it is certain, if our hearing be not the means of our obedience, it will be the aggravation of our disobedience. Those who only hear Christ's sayings, and do them not, sit down in the midway to heaven, and that will never bring them to their journey's end. They are akin to Christ only by the half-blood, and our law allows not such to inherit. 2. These two sorts of hearers are here represented in their true characters, and the state of their case, under the comparison of two builders; one was wise, and built upon a rock, and his building stood in a storm; the other foolish, and built upon the sand, and his building fell. Now, (1.) The general scope of this parable teaches us that the only way to make sure work for our souls and eternity is, to hear and do the sayings of the Lord Jesus, these sayings of his in this sermon upon the mount, which is wholly practical; some of them seem hard sayings to flesh and blood, but they must be done; and thus we lay up in store a good foundation for the time to come (Ti1 6:19); a good bond, so some read it; a bond of God's making, which secures salvation upon gospel-terms, that is a good bond; not one of our own devising, which brings salvation to our own fancies. They make sure the good part, who, like Mary, when they hear the word of Christ, sit at his feet in subjection to it: Speak, Lord, for thy servant heareth. (2.) The particular parts of it teach us divers good lessons. [1.] That we have every one of us a house to build, and that house is our hope for heaven. It ought to be our chief and constant care, to make our calling and election sure, and so we make our salvation sure; to secure a title to heaven's happiness, and then to get the comfortable evidence of it; to make it sure, and sure to ourselves, that when we fail, we shall be received into everlasting habitations. Many never mind this: it is the furthest thing from their thoughts; they are building for this world, as if they were to be here always, but take no care to build for another world. All who take upon them a profession of religion, profess to enquire, what they shall do to be saved; how they may get to heaven at last, and may have a well-grounded hope of it in the mean time. [2.] That there is a rock provided for us to build this house upon, and that rock is Christ. He is laid for a foundation, and other foundation can no may lay, Isa 28:16; Co1 3:11. He is our Hope, Ti1 1:1. Christ in us is so; we must ground our hopes of heaven upon the fulness of Christ's merit, for the pardon of sin, the power of his Spirit, for the sanctification of our nature, and the prevalency of his intercession, for the conveyance of all that good which he has purchased for us. There is that in him, as he is made known, and made over, to us in the gospel, which is sufficient to redress all our grievances, and to answer all the necessities of our case, so that he is a Saviour to the uttermost. The church is built upon this Rock, and so is every believer. He is strong and immovable as a rock; we may venture our all upon him, and shall not be made ashamed of our hope. [3.] That there is a remnant, who by hearing and doing the sayings of Christ, build their hopes upon this Rock; and it is their wisdom. Christ is our only Way to the Father, and the obedience of faith is our only way to Christ: for to them that obey him, and to them only, he becomes the Author of eternal salvation. Those build upon Christ, who having sincerely consented to him, as their Prince and Saviour, make it their constant care to conform to all the rules of his holy religion, and therein depend entirely upon him for assistance from God, and acceptance with him, and count every thing but loss and dung that they may win Christ, and be found in him. Building upon a rock requires care and pains: they that would make their calling and election sure, must give diligence. They are wise builders who begin to build so as they may be able to finish (Luk 14:30), and therefore lay a firm foundation. [4.] That there are many who profess that they hope to go to heaven, but despise this Rock, and build their hopes upon the sand; which is done without much pains, but it is their folly. Every thing besides Christ is sand. Some build their hopes upon their worldly prosperity, as if they were a sure token of God's favour, Hos 12:8. Others upon their external profession of religion, the privileges they enjoy, and the performances they go through in that profession, and the reputation they have got by it. They are called Christians, were baptized, go to church, hear Christ's word, say their prayers, and do nobody any harm, and, if they perish, God help a great many! This is the light of their own fire, which they walk in; this is that, upon which, with a great deal of assurance, they venture; but it is all sand, took weak to bear such a fabric as our hopes of heaven. [5.] That there is a storm coming, that will try what our hopes are bottomed on; will try every man's work (Co1 3:13); will discover the foundation, Hab 3:13. Rain, and floods, and wind, will beat upon the house; the trial is sometimes in this world; when tribulation and persecution arise because of the word, then it will be seen, who only heard the word, and who heard and practiced it; then when we have occasion to use our hopes, it will be tried whether they were right, and well-grounded, or not. However, when death and judgment come, then the storm comes, and it will undoubtedly come, how calm soever things may be with us now. Then every thing else will fail us but these hopes, and then, if ever, they will be turned into everlasting fruition. [6.] That those hopes which are built upon Christ the Rock will stand, and will stand the builder in stead when the storm comes; they will be his preservation, both from desertion, and from prevailing disquiet. His profession will not wither; his comforts will not fail; they will be his strength and song, as an anchor of the soul, sure and steadfast. When he comes to the last encounter, those hopes will take off the terror of death and the grave; will carry him cheerfully through that dark valley; will be approved by the Judge; will stand the test of the great day; and will be crowned with endless glory, Co2 1:12; Ti2 4:7, Ti2 4:8. Blessed is that servant, whom his Lord, when he comes, finds so doing, so hoping. [7.] That those hopes which foolish builders ground upon any thing but Christ, will certainly fail them on a stormy day; will yield them no true comfort and satisfaction in trouble, in the hour of death, and in the day of judgment; will be no fence against temptations to apostacy, in a time of persecution. When God takes away the soul, where is the hope of the hypocrite? Job 27:8. It is as the spider's web, and as the giving up of the ghost. He shall lean upon his house, but it shall not stand, Job 8:14, Job 8:15. It fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another: when a wicked man dies, his expectation perishes; then, when he thought it would have been turned into fruition, it fell, and great was the fall of it. It was a great disappointment to the builder; the shame and loss were great. The higher men's hopes have been raised, the lower they fall. It is the sorest ruin of all that attends formal professors; witness Capernaum's doom. III. In the two last verses, we are told what impressions Christ's discourse made upon the auditory. It was an excellent sermon; and it is probable that he said more than is here recorded; and doubtless the delivery of it from the mouth of him, into whose lips grace was poured, did mightily set if off. Now, 1. They were astonished at this doctrine; it is to be feared that few of them were brought by it to follow him: but for the present, they were filled with wonder. Note, It is possible for people to admire good preaching, and yet to remain in ignorance and unbelief; to be astonished, and yet not sanctified. 2. The reason was because he taught them as one having authority, and not as the scribes. The scribes pretended to as much authority as any teachers whatsoever, and were supported by all the external advantages that could be obtained, but their preaching was mean, and flat, and jejune: they spake as those what were not themselves masters of what they preached: the word did not come from them with any life or force; they delivered it as a school-boy says his lesson; but Christ delivered his discourse, as a judge gives his charge. He did indeed, dominari in conscionibus - deliver his discourses with a tone of authority; his lessons were law; his word a word of command. Christ, upon the mountain, showed more true authority, than the scribes in Moses's seat. Thus when Christ teaches by his Spirit in the soul, he teaches with authority. He says, Let there be light, and there is light.”

“Therefore whosoever heareth these sayings of mine,.... The comparison in this, and the following verses, is the concluding part of our Lord's discourses upon the mount, which are meant by these sayings, or doctrines, he here speaks of; and as he had in some foregoing verses chiefly respect to preachers, so here, to hearers, his disciples and followers in general. The subject of this comparison, in Luk 6:47 is, "whosoever cometh unto me"; as all that are given to Christ by the Father will do, sooner or later: such whom he encourages to come to him, are they that labour and are heavy laden; and they that come aright, come as poor perishing sinners; they believe in him, give up themselves to him, to be saved by him with an everlasting salvation; all which is owing to efficacious grace. These hear his sayings, as doctrines, not merely externally, but internally, having ears to hear given unto them, so as to understand them, love them, believe them, feel the power, taste the sweetness, and have a delightful relish of them; and such an one hears them, and doth them: he is not only an hearer, but a doer of the word of the Gospel; the doctrines of it he receives in the love of them, and exercises faith on them; upon Christ, his grace and righteousness held forth in them, which is the great work and business of a Christian, he is to do, and does do in this life: the ordinances of it he cheerfully obeys; and all the duties of religion he performs from love to Christ, without any view to obtain eternal life hereby, which he only expects from Christ, as his sayings and doctrines direct him. The comparison follows, I will liken him to a wise man, which built his house upon a rock. Luke says, "he is like a man which built an house, and digged deep, and laid the foundation a rock". Every believer is a builder; the house he builds, is his own soul, and the salvation of it; in order to which he digs deep, till he comes to a rock, to a good foundation; he searches diligently into the Scriptures of truth; he constantly attends the ministry of the word; he inquires of Gospel preachers, and other saints, the way of salvation; which having found, he lays the whole stress of his salvation on the rock of ages, which rock is Christ: he makes him the foundation of all his hopes of eternal life and happiness; which is the foundation God has laid in Zion; and which has been laid ministerially by the prophets of the Old, and the apostles of the New Testament; and by believers themselves, when they build their faith and hope upon it. This foundation, the person, blood, and righteousness of Christ, is as a rock, firm and strong, will bear the whole weight that is laid upon it; it is sure and certain, it will never give way; it is immoveable and everlasting; the house built upon it stands safe and sure.”

“Here Jesus Christ shews, that it is not sufficient to believe in him and hear his words, but that in order to salvation, we must join works with faith; for in this shall we be examined at the last day. (Menochius) — Without faith they could not cry out, Lord, Lord. (Romans x.) But the strongest faith without the works of justice, will not be available to salvation. (1 Corinthians xiii.) (Bristow) — Many who have the Lord continually in their mouths, but care little about putting on the Lord, or penetrating themselves with his true spirit, will find their presumption, and the false consciences they have made to themselves, wofully disappointed. (Haydock)”

“Not every one that saith unto me, Lord, Lord--the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mar 14:45). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and 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--that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My 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 say to Him, and He to them, when He sits as their final judge.”