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 basileian ton 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; Isaiah 48:1,2; Mark 9:47; 10:23,24; Luke 18:25; John 3:5; Acts 14:22; Hebrews 4:6)

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 character because of the false teaching of the false prophets. These false professors would in fact be examples of the some of the bad fruit the false prophets produced.

Note that now Jesus turns His attention to the "religious" crowd, who tragically have been duped into a false sense of security 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 eternal future! 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 guaranteed entrance into heaven. In a 2003 survey Barna reported that  64% believe they will go to heaven when they die.

Matthew Henry comments that...

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 (1 Cor 4:20), and therefore something more is necessary. 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 Mt 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 declaration of "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 discussion of 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 Heaven and 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 reason who else would say "Lord, Lord"? Jesus answers that question but clearly saying professors who are not possessors of genuine salvation manifest 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 legal power and thus the one who is master or possessor. It is the one who has absolute ownership.  The kurios has control over his possessions. Jesus is referred to some ten times as Savior and some seven hundred 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 sovereign power and absolute authority. The primary idea is Jesus is the One in possession of all power and authority over those who are truly His possession. Paul in 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 possession of the Lamb of God, Who is Lord, the Lord Jesus Christ. Those who were never born again called Him Lord but live like they belong to themselves. They were the "lord" of their life, as shown by 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 (cp Lord - "Absolute Possessor") of blood bought believers for He...

gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds. (Titus 2:14-note)

As Constable puts it...

Obedience to the Father’s will determines entrance into the kingdom, not professed admiration for Jesus.

Spurgeon writes that...

In addition to the fact that there are false teachers, so is it certain that there are false professors. There never was a time in the church of God in which all were Christians who professed to be so. Surely the golden age of the church (Ed note: strictly speaking the church did not come into being until after His ascension and the coming of the Spirit) must have been when the Master Himself was in it, and had selected twelve choice spirits to be nearest to His person, and to act, as it were, the prime ministers of His kingdom; yet there was a devil amongst the twelve, a devil in the church of which Jesus was pastor. Judas, the treasurer of the apostles, was also a son of perdition.

When Paul and the apostles kept watch over the elect church, surely that must have been a happy time; and when persecution raged all around, and acted like a great winnowing fan to drive away the chaff, one would have expected to find that the threshing-floor contained only clean grain; 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 over whom it is my calling to preside, I know that there are false professors, lovers of the 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 God would convert you, and make you true to your professions, or else remove you from the church which you so greatly grieve and weaken.

But now, if in the church of God there are those who are deceivers and deceived, the question comes to each one of us, “&May not we also be mistaken? Is it not possible that we, though making a profession of 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 at this time into the attitude of self-examination, and whatever is spoken, let it come home to us personally. May we try ourselves whether we be right or no, not flinching from any pointed truth; but anxiously desiring to be tried and tested before the Lord himself. (The Sieve)

Spurgeon comments on "Lord, Lord" dissecting and describing the identity of these...

Hypocrites Who Used This Excellent Mode Of Speech. What sort of people were they who said “&Lord, Lord,&” and yet the Master says 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-examination to discover these 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. They say good things, but they never feel what 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 concealed by a sprinkling of soil. They may accurately be 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 presented to God, even though the heart has never praised him 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 get to their shops.

The externalists are satisfied with 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 feel very self-complacent, and think they are searchers of the word, though they have never entered into the inner sense, but merely allowed the eye to run over the verses and lines. If they never get an answer to prayer, they feel quite satisfied because they have duly said their prayers. Like boys who give runaway knocks, they have no expectation of an answer. They merely give God the husks, and they think he never looks to see if there is a kernel there. 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 seem to be content when they have rendered an outward obedience to religious requirements! They are content to have made clean the 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 not seem to be worthy of their attention; and if we talk of it, they are weary of 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 religion must be vain? What can there 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, whatever we 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 of the 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 together and 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 great day, as one who dared to insult the God of truth with a false profession.

(2)

Another class of persons who say “&Lord, Lord,&” and yet are not saved, are those who regard religion as a very excellent thing for quieting their conscience, but who do not look upon it as a practical influence which is to affect their lives and to influence their conduct.

I have known persons who certainly would not be easy if 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 customer without a very great disturbance of their self-satisfaction, but they would not like to have been away from 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 on the 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 easy dupes. A mere matter of religious form will outweigh the 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 conscience was not murder. 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 tasted flesh 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 fact might be declared concerning many beside the brigand. Their eye sees motes and overlooks beams, their judgment strains out gnats and flies, and yet it swallows camels and elephants. 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, and fancy they shall be saved because they have complimented God by a hypocritical presence of worship, and have deceived men by sanctimonious pretensions. As though, if I cheated a 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 against him. Do they fancy he is to be cozened by them? Do they dream that he is gratified by their sounding words and empty declarations? Whatever they 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 of hypocrites 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 exceedingly orthodox; I would have you know that he assesses the imperial and infallible standard of orthodoxy. I believe there is a legal pound and a legal yard, kept somewhere in London, to which all measures must conform. This gentleman has got the legal standard of theology in his own possession. He knows exactly what a preacher ought to say upon a text, and it is one of his great delights to sit down and listen to a sermon and say, “&A part of that was right, but it was not all so. It was yea and nay; the preacher gave a pail of good milk and then tipped it over at the close; he was not Bound on such a point, and such a point.&” This gentleman can divide a hair betwixt the west and north-west side with extreme accuracy, and never can be wrong under any circumstances. He has infallibility. The truth was born when he was born, and will expire when he expires. He is a paragon of accuracy as to his beliefs, only fortunately he is not quite so accurate in the daily conduct of his business; he may be sound in his creed, but he is cracked in his manners. His wife never told me so, but I think if she did speak out her mind she would complain that she has the most crabbed, ill-tempered husband that ever woman was plagued with. His children don’t go to the place of worship where the father goes, because he does not know whether they are elect, and does not trouble himself whether they are so or not, for if they are to be saved they will be saved in God’s own time, and it does not matter whether they go to a place of worship or not. Neither would they like to accompany their father, for they have come to the very natural conclusion that whatever religion their father believes in, they would like to believe the very opposite, for they would like to follow a religion which would make them different from what he is. He is known in the place where he lives as being a man who will walk ten miles to hear some favourite divine, but would not stir a finger to reclaim the sinner or instruct the ignorant; and he is known for another thing, that, with the exception of his divinity, you cannot believe a word he says.

Oh, may God deliver us from these men. There are such to be found in most of our villages. They set themselves up for judges in God’s heritage, and yet they know not what it is to have their nature renewed: in fact, if you were to preach a sermon to them upon, “&Without holiness no man shall see the Lord,&” they would try to pump the meaning out of it, and put another sense upon it instead; they would say that practical godliness is legality, and that the children of God are not to be talked to in that fashion. They imagine that they may live as they like, and yet be the dear people of God. Beloved, may God save us from this spirit of Antinomianism! for of all the devils that have ever come up from hell I believe it is one of the most brazen-faced and deceitful, and has done more damage among professors than almost any other. They say, “&Lord, Lord,&” but they shall not enter into the kingdom.

(3)

We have also met with others who say, “&Lord, Lord,&” but not in sincerity. They are very busy professors, always ready to do anything, and they are not happy unless they have something to do. I blame them not for being busy: I would to God that the sincere people were half as busy; but I detect in them this vice: they are fondest of doing that which will be most seen; they prefer to serve God in those places where the most honor will be gained. To speak in public is infinitely preferable to them to the visitation of a poor sick woman. To work or to give where the deed will be blazoned abroad is after their minds. To take the chair at a public meeting, and receive a vote of thanks, is delightful to them; but to go into a back street and look after the poor, or plod on in the Sunday School in some inferior class, is not according to their taste. It may seem harsh, but it is nevertheless true that many are serving themselves under the presence of serving Christ, they labor to advance the cause in order that they may be themselves advanced; and they push themselves forward in the church this way and that way for the glory of place and position, that everybody may say, “&What a good man that is, and how much influence he has, and how well he serves his Master!&”

Beloved, if you and I do anything nominally for God, and at the bottom we are doing it for the sake of praise, it is not for God; we are doing it for ourselves. I do not say there is anybody here of that sort, but I would like your conscience to ask you, as my conscience is asking me, “&Do I really serve the Lord, or do I work in the church in order that I may be considered to be an industrious, praiseworthy minister, seeking the good of my fellow-men? “

&I charge you before God, shun the desire of human praise and never let it pollute your motives. May the Holy Ghost purify you from so base a motive. The praise of God — to have it said by Him, “&Well done, good and faithful servant&” — that you should seek; but honor from men, avoid it as you would a viper. Shake it off into the fire, if ever you find the desire of it clinging to your soul, else it may be your unhappy lot to find at last that saying, “&Lord, Lord,&” will not secure you an entrance into the kingdom.

(4)

In all churches I fear there are some of another class of hypocrites, who say “&Lord, Lord,&” for the sake of what they can get by it.

John Bunyan speaks of Mr. Byends, who had many motives for going on pilgrimage besides going to the Celestial City. He came from the town of Fairspeech, and there he had a large circle of interesting relatives. Mr. Smoothtongue, Mr. Doublemind, and Mr. Facing-bothways, who made all his money as a Waterman, by looking one way and pulling the other. Many of his race still survive in all circles, gentlemen who hold with the hare and run with the hounds, especially running with the hounds if the hare is likely to be caught. They believe that if gain is not godliness, godliness may be made helpful to gain. These gentlemen flourish in all quarters of town and country. One of them set up in a village, and the first question he asked before he opened his shop was, “&Which is the most respectable congregation in the neighborhood,&” his object being to go there, that he might not only get good, but dispose of his goods as well. We meet with persons in another rank in life whose object in attending a place is that they may get into a respectable circle, and have wealthy friends, and have their hand upon the door-handle of society. Swimming with the stream is their delight, and they prefer that stream in which there are the most gold fish. Others who are poorer have a keen eye to the loaves and fishes, and those churches are best where the loaves are not made with barley, as they used to be, but with white flour, and are not mere penny loaves, but good substantial quarterns. They are pleased also if the fishes are larger than those we read of in the New testament. One of these loathsome hypocrites came to Rowland Hill, and was soon detected by that shrewd divine. “&Well,&” he said, “&and so you profess to have been converted?&” “&Yes,&” said the old lady, “&I was converted under your blessed ministry.&” “&And where have you attended since that time?&” “&Sir, I have always attended your blessed ministry.&” “&And I hope you have been comforted and built up?&” “&Yes, I have, very much, under your blessed ministry.&” “&I suppose you know some of the rich people who attend with us.&” “&Yes, I have been kindly noticed by many who sit under your blessed ministry.&” Mr. Hill then said, “&I suppose you have heard that we have some blessed almshouses?&” “&Yes,&” she said, “&she had, and she hoped she might have the blessed privilege of dwelling in one of them.&” Alas, alas! the blessed almshouses and the other blessed charities, which indeed are blessed if given from pure motives, have often been perverted to most accursed ends, and “&Lord, Lord,&” has been said with importunity by some whose sole object for saying it was that they might gain pence thereby.

In whatever station of life you may be, I beseech you, scorn this meanness. Many a member of Parliament is as mean as any man in this respect. He pretends to be zealous for religion in order to gain a seat in the House. Everywhere there is too much of making religion a stalking-horse by which lower ends may be reached. If you wish to be rich and opulent, go and get a ladder from anywhere except from Calvary; put not the cross to so mean a use. If you take the wounds and blood of Jesus and the Savior’s precious name, and conjure by them, what can come upon you but an angry blast from Almighty God? How can he bear such hypocrisy? And yet many will say “&Lord, Lord,&” for this reason, and will never enter into the kingdom.

(5)

Well, the list is sorrowfully long, but I must mention one or two others. One is the Sunday Christian.

I dare say he is here now. He is an excellent Christian on the Sabbath. As soon as the sun shines upon the earth on the first day of the week, all his religion is awake, but, alas, he is a very queer Christian on a Monday, and a remarkably bad Christian on Saturday nights. Many people keep their piety folded up and put away with their best clothes, and they only give it an airing on the Sabbath. Their Bible is to be seen under their arm on Sunday, but on a Monday, where is that Bible? Well, not at the man’s right hand, as a perpetual companion. Where are the precepts of Scripture? Are they in the shop? Are they in the house? Alas the golden rule has been left in church to lie dusty in the pews until next Sunday. Religion is not wanted by some people on a week-day, it might be inconvenient. Many there be who sing psalms of praise to God but confine their praises to the congregation; as to praising Him in their heart at home, it never occurs to them. Their whole religion lies inside the meeting-house walls, or comes up at certain times and seasons during the day, when the family is called in to prayer.

May God bare us from intermittent religion! May He grant us grace to be always what we should wish to be if we were about to die. May religion never be to us a coat or a cloak to be taken off, but may it be intermingled with the warp and woof of our nature, so that we do not so much talk religion as breathe and live it.

I desire to eat and drink and sleep eternal life, as an old divine used to say. May that be ours.

Good John Newton used to say of his Calvinism, that he did not preach it in masses of dry doctrine like pieces of lump sugar, but that it was stirred up in all his preaching, like sugar dissolved in our tea.

Oh, that some of those people who keep lumps of religion for Sundays would sweeten their lives and tempers with it, till men could see that their ordinary every-day actions were full of the grace of God, and that they were actuated at all times by the love of the Most High God save us from being Sunday Christians!

I will not continue the list, as our time is almost fled. There are many more varieties of vain professors, even as of unclean beasts there are many kinds. May we not be among them! (The Sieve)

J C Ryle comments on...

the uselessness of a mere outward profession of Christianity. Not every one that says "Lord, Lord," shall enter the kingdom of heaven. Not all that profess and call themselves Christians shall be saved.

Let us take notice of this. It requires far more than most people seem to think necessary, to save a soul. We may be baptized in the name of Christ, and boast confidently of our ecclesiastical privileges. We may possess head-knowledge, and be quite satisfied with our own state. We may even be preachers, and teachers of others, and do "many wonderful works" in connection with our church. But all this time are we practically doing the will of our Father in heaven? Do we truly repent, truly believe on Christ, and live holy and humble lives? If not, in spite of all our privileges and profession, we shall miss heaven at last, and be forever cast away. We shall hear those dreadful words, "I never knew you. Depart from me."

The day of judgment will reveal strange things. The hopes of many, who were thought great Christians while they lived, will be utterly confounded. The rottenness of their religion will be exposed and put to shame before the whole world. It will then be proved, that to be saved means something more than "making a profession." We must make a "practice" of our Christianity as well as a "profession." Let us often think of that great day. Let us often "judge ourselves, that we be not judged," and condemned by the Lord. Whatever else we are, let us aim at being real, true, and sincere. (J. C. Ryle. Expository Thoughts)

MacArthur identifies two general types of self-deception...

The two categories of self-deception are those of mere verbal profession and of mere intellectual knowledge. The first, described in &Mt 7:21-23&, involves those who say but do not do, and the second, described in &Mt 7:24-27&, involves those who hear but do not do. (MacArthur, J: Matthew 1-7 Macarthur New Testament Commentary Chicago: Moody Press) (Bolding added)

John MacArthur (Click here to read a more detailed discussion of this vitally important topic) feels that people are deceived for at least four reasons:

(1) by a false doctrine of assurance, especially a "quick and easy" assurance from men but not from the Spirit (cf note Romans 8:16)

(2) by a failure to examine one's self and showing no concern about one's sins

(3) by fixation of religious activity in lieu of relationship with the Living Lord

(4) by a "fair exchange approach", in which one sees something wrong in their life and instead of doing something about it, makes an "exchange" with something right or good in their life, all the while failing to make an honest appraisal of whether or not they are genuine believers. (from Empty Words and Empty Hearts)

Spurgeon asks of these false professors...

Where Did These People Fail?... The Savior said that they did not His sayings. “&He that doeth the will of my Father which is in heaven,&” says he, “&shall enter the kingdom.&” What is the will, then, of His Father in heaven? We are expressly told that this is the will of Him that sent Christ, that whosoever seeth the Son and believeth on Him should not perish. It is a part, then, of the will of God, which we must do if we would be saved, that we believe on Jesus Christ. Dear hearer, hast thou believed in Jesus? It not, thy sacraments, thy church-goings, thy chapel-goings, thy prayers and hymns, all go for nothing. If thou dost not trust in Jesus, thou hast not even the foundation stone of salvation; thou art lost; and may God have mercy upon thee!

It is a part of God’s will, moreover, that where there IS faith there should be obedience to God, conformity to the divine precepts. In fact, true faith in Jesus always brings this. There never was a man that believed in Jesus yet but what he sought to do the will of Jesus. Now it is a part of the will of Jesus that all those who are His should love one another. Hypocrites do not love one another; though they are always talking about the want of love there is in the church. Listen to them! They are always denouncing other people, and this is no mark of love to the brethren. They have a keen eye for the imperfections of others, but they have no love to those they censure. We must love the brethren, or we lack the plainest and most needful evidence of salvation, “&for we know that we have passed from death unto life, because we love the brethren.&”

The true child of God, also, adds to his faith, love, and faith begets in him all the graces and virtues which adorn renewed manhood and bring glory to God. Alas! I have known some high professors, not commonly truthful, who would talk about communion with Christ and sweet enjoyments of divine love, and yet they seemed to miscalculate the multiplication table, and did not know how many pounds went to a hundredweight. How dwells the love of God in a man who is a thief? How can it be that he is a servant of a just and holy God, when he is unjust in his dealings toward his fellow-men? It will not do, sir. You prate as long as you will, but you are no Christian unless the rule of integrity is the rule of your life.

Ay, and there are some who are unchaste, and yet dare to talk about being Christians. My eye might at this moment glance upon some who make this Tabernacle their place of pretended worship, and profess to hear the words we speak with pleasure, who are a disgrace to Christianity all the time. Let them get home to their knees and pray God to give them manliness enough at least to be damned honestly, and not to go down to perdition wearing the name of Christian when Christians they are not. If I served Satan, and loved the pleasures of sin, I would do so out-and-out like a man; but to sneak into the church of God, and to live unchastely — I have no words sufficiently strong with which to denounce such detestable meanless.

Alas, I must add that here are some professed Christians who are not sober. If a man is not temperate in meats and drinks how dare he talk about the power of prayer? How dare he come to the prayer-meeting and open his month there? Do you suppose that Christ has any communion with Bacchus, that he will strike hands across the ale house bar, and call him a friend who staggers out of the door of the gin palace to go and listen to a sermon? “&Is that ever done?&” says one. Done? Ay, let some here confess that they have done it this very day! How dare they say, “&Lord, Lord,&” and yet drain the drunkards bowl in secret? O sirs, I don’t want to put any of these cases in such a way that you should be vexed and angry, and say, “&He is personal;&” but if you did say so I should not apologize, but should tell you that so long as you are personal in your offense to Christ I shall be personal in my rebukes. If you are personally insulting to the Savior, you must expect the Savior’s servant to be personal in upbraiding you.

Once more, I fear there are in these days a large number of professors who never exercise real private prayer. The Savior says he will say to them, “&I never knew you;&” now He would have known them if they had been accustomed to converse with Him in private prayer. Had they communed with Him in earnest supplications, the Lord Jesus could not then have said, “&I never knew you,&” for they would each one have replied, “&Not know me, Lord! I have wept before thee in secret, when no other eye saw me but thine. I brought thee habitually my daily cares, and cast my burden upon thee. Dost not thou know me? I have spoken to thee face to face, as a man speaketh with his friend. I know thee, O my Lord, by joyous experience of thy goodness, and therefore I am sure thou knowest me. Thine answers to my prayers and thy gilts of grace have been so constant that I am sure thou knowest me. Who is there on earth thou dost know if thou dost not know me? “&Happy is the man who can speak thus; but alas, many are quite unable to make such a reply. I fear there are some professors now before me who do not pray. You were baptized, and yet you do not pray. You have joined the church, and yet you restrain prayer. You dare come to the communion table, although for a long time you have lived without prayer, for I cannot call that prayer which you slobber over in the way you do with your morning prayer when you are in a hurry, and your evening prayer, when you are almost asleep. God bless you, beloved, and save you from sham praying and make you to have truth in your inward parts, and cause you to be sincere before the living God.

Now, I know what will happen. Some dear trembling heart will say, “&I always thought I was a hypocrite. Now I know I am. I have always been fretting and troubling about that.&” It generally falls out contrary to our desire, those who are not hypocrites think they are, while real hypocrites throw off our warnings as an ironclad man-of-war casts off the shots of an ordinary gun. I try to make caps to fit heads which deserve to be covered, but the people whose heads they will fit never put them on; and others for whom they were never intended at all — dear, loving, tender-hearted believers, always watchful and careful — are the very ones who will put them on their own heads, and cry “&Yes, I fear I am the hypocrite.&” Ah, dear soul, do not write bitter things against yourself; because, if you will consider the matter, you will soon see that you are no hypocrite. Would you do anything to grieve Christ? Do you not, above all things, desire to trust Him? Do you know anybody to trust in but Jesus? Are you not depending upon Him? And though you could not say you would die for Him, yet I believe, if it came to the point, that your trembling faith would still keep alive, when that of some of the boastful ones, who, in their own esteem, are almost perfect, would give way, and end in apostasy.

To each one I would say, if thou believest in the Lord Jesus Christ with all thy heart, thou art no hypocrite; and if any one of you has been a hypocrite, and has to plead guilty to many things I have mentioned, come to the foot of the cross and say, “&Jesus, Master, I the chief of sinners am, have mercy upon me now. Look on me, and let my sins pass away. Look on me, and let all cunning, and hypocrisy be driven far from me. Give me a new heart and a right spirit, and from this day make me thy child, and I will glorify thee, both on earth and in heaven, for ever and ever.&”

but he who does the will of My Father who is in heaven will enter:  all' o poion (PAPMSN) to thelema tou patros mou tou en tois ouranois (Mt 12:50; 21:29, 30, 31; Mk 3:35; Lk 11:28; Jn 6:40; 7:17; Ro 12:2; Ep 6:6; Col 4:12; 1Th 4:3; 5:18; He 13:21; 1Pe 2:15; 4:2; 1Jn 3:21, 22, 23, 24; Re 22:14) (My Mt 10:32,33; 16:17; 18:10,19,35; 26:39,42; Jn 5:17; 10:29,30; 14:7; Jn 15:23; Re 2:27; 3:5)

But (alla) introduces a contrast between a person's life and lips, between what one says and what one does. The old adage is true that "Actions speak louder than words".

Spurgeon writes...

&Not talking, but doing, not loud profession, but quiet, practical godliness, wins the day.

In  &Luke Jesus asked a parallel poignant question...

Why do you (continually - present tense) call Me, ‘&Lord, Lord,&’ and (continually - present tense) do not do what I say?&” (Luke 6:46)

Does (4160) (poieo) means to do, to perform or to accomplish and is in the present tense which indicates that the general tenor and direction of this person's life is Godward and God pleasing, seeking continually (albeit never perfectly) to do His will. 

Will (2307) (thelema from thelo = to will, the ending -ma signifying the result of something, in this case of God willing) means what one wishes or has determined shall be done or that which is desired or wished for. It refers to a desire which proceeds from one’s heart or emotions. This term expresses the result of one’s purpose or desire. Thelema has both an objective meaning (“what one wishes to happen”) and a subjective connotation (“the act of willing or desiring”).& The word conveys the idea of desire, even a heart’s desire, for the word primarily expresses emotion instead of volition. Thus God’s will is not so much God’s intention, as it is His heart’s desire.

Thelema - 62x in 58v - Matt 6:10; 7:21; 12:50; 18:14; 21:31; 26:42; Mark 3:35; Luke 12:47; 22:42; 23:25; John 1:13; 4:34; 5:30; 6:38ff; 7:17; 9:31; Acts 13:22; 21:14; 22:14; Rom 1:10; 2:18; 12:2; 15:32; 1 Cor 1:1; 7:37; 16:12; 2 Cor 1:1; 8:5; Gal 1:4; Eph 1:1, 5, 9, 11; 2:3; 5:17; 6:6; Col 1:1, 9; 4:12; 1 Thess 4:3; 5:18; 2 Tim 1:1; 2:26; Heb 10:7, 9f, 36; 13:21; 1 Pet 2:15; 3:17; 4:2, 19; 2 Pet 1:21; 1 John 2:17; 5:14; Rev 4:11. NAS = desire(1), desires(1), will(57).

Only those who as the habit of their life (present tense - remember this speaks of general pattern not perfection) do the will of the Father will enter the Kingdom of Heaven.

My Father - Note that this is the first time Jesus explicitly calls God His Father in the gospel of Matthew (Mt 5:16, 48, 6:1, 4, 6, 8, 6:14, 15, 18, 7:11  - "your Father";  Mt 6:6 - "our Father";  Mt 6:32 = "your heavenly Father")

Jesus is making it poignantly clear that it is not enough for a person to say "Lord, Lord" and effectively deny the declaration of their lips by the direction of their life! If one chooses continually to walk the broad road of destruction manifest by continual rebellion and disobedience to the God's will, they are determining and demonstrating their destiny. Faith alone saves but genuine obedience to the Father's will is the test of the genuineness of one's declaration that they believe in Christ. Where there is smoke,  their is fire! Righteous sounding words and religious works are not a substitute for right living. Do not misunderstand what Jesus is saying here. No man is saved by works. No amount of obedience merits salvation. Obedience is simply a "marker" or fruit produced by genuine faith.

Man is saved by grace alone but the faith that saves is never alone (see James 2:17, 18, 19, 20, 21, 22, 23, 24, 25, 26-see notes), but brings forth fruit in keeping with repentance (Mt 3:8, Lk 3:8).

The respected prince of preachers, C H Spurgeon said it well...

Obedience is the hallmark of faith, and the proof of grace; but Judas and others worked miracles, and were lost. Faith and obedience are bound up in the same bundle. He that obeys God, trusts God; and he that trusts God, obeys God. Faith is the fountain, the foundation and the fosterer of obedience. Believing and obeying always run side by side.

J Vernon McGee writes that...

The question that each of us must ask ourselves is...

Does my life belie
what I claim with my lips?

Paul gave a similar call in second Corinthians commanding his readers to...

Test (peirazo - present imperative = continually) yourselves (yourselves is first in the sentence for emphasis - not others but judge yourself!) to see if you are in the faith; examine (dokimazo - present imperative = continually) yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you--unless indeed you fail the test? (2 Corinthians 13:5)

In his last known writing, Paul warned young Timothy about men who were...

holding (present tense = continually, as their lifestyle they faked being "godly")  to a form (morphosis - outward appearance, like a silhouette, cp Pharisees Mt 23:25) of godliness, although they have denied (with their lips and their life - perfect tense = permanent state of denial) its power; and avoid such men as these. (see note 2 Timothy 3:5)

See discussion of the "obedience of faith" (For more discussion of this topic see "obedience of faith")

Spurgeon writes that...

That still remains as the great test of the true heir of heaven,-the doing of the divine will. All the talking, thinking, posturing in the world will not save a man. There must be in him such a faith as produces holiness.

J Vernon McGee in his comment on the parable of the tares makes an interesting comment that could apply to this verse...

(Commenting on Mt 13:24 he says) If one out of ten responding to my invitation to receive Christ is genuine, I feel that my batting average is good. Other Christian workers tell me the same story. A member of the team of a very prominent evangelist has told me that only three percent of their inquirers can be considered genuine converts. So you see, our batting average is not too good, but we thank God for each person who does come to Christ. We are in a kingdom-of-heaven situation, giving out the Word of God—and this is what happens to it. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos)

The writer of Hebrews says that Jesus...

having been made perfect, He became to all those who obey Him (as their lifestyle - present tense) the source of eternal salvation (Hebrews 5:9)

As an aside, note that this is the first time Jesus has referred to God as My Father in Matthew (cf "authority" in Matthew 7:29, cf Lu 2:49, Jo 2:16).

Later in this gospel, Matthew records Jesus' similar statement declaring that...

whoever does the will of My Father Who is in heaven, he is My brother and sister and mother. (Mt 12:50)

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D. L. Moody was once approached by a stumbling drunk on the street who slurred, “&Mr. Moody, I’m one of your converts.&” To which Moody replied, “&You must be, because you’re certainly not one of the Lord’s!&”
 

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Octavius Winslow in his devotional Daily Walking with God writes...

OUR blessed Lord foresaw and forewarned men of this evil, that an outward profession of the Gospel may exist, and yet the heart be a stranger to its power. Let His words—searching and solemn as though now uttered from the judgment-seat—sink down into our ears. If, in the days of our Lord, and of His faithful and vigilant apostles—the days when a public profession of attachment to Christ was to mark a man for the cross and the stake—if in their days, and under these circumstances, there were found those who could take refuge in a mere outward profession, is it astonishing that now, when it costs a man nothing to profess Christ, but rather adds to his worldly influence and emolument, thousands should run upon this quicksand, and make shipwreck of their souls? Oh, it is no marvel.

There may be in an individual's frame of mind and outward conduct much that bears a strong affinity and resemblance to many of the positive evidences of the new birth, without a single step towards that state having been taken. There may be, as regards the state of mind, a deep and clear knowledge of Divine truth, a strongly enlightened judgment, and a sound and scriptural creed. There shall be a strong attachment to, and a zealous maintenance of, some of the distinguishing doctrines of grace—even a desire to hear of Christ, and an ability to judge between sound and unsound, savory and unsavory preaching, and all the while the heart shall be encased in the hardness of impenitence and unbelief—a stranger to the regenerating influence of the Spirit of God. Do not misinterpret our meaning. We speak not anything against a true, spiritual, and experimental acquaintance with Divine truth. We do not forget that there can be no faith in Christ, without some knowledge of Christ. The very existence of faith in the heart implies the existence of, and an acquaintance with, the object of faith—the Lord Jesus. We speak not against an enlarged possession of Divine knowledge. It would be well for the Church of Christ, and would greatly promote her stability and real spirituality, were the standard of Divine knowledge more elevated in her midst. It would screen her from much of the unsound theology and false philosophy, which, at this moment, threaten her purity and her peace. It cannot, with perfect truth, be said—touching an elevated and spiritual taste and thirst for experimental truth—that "wisdom and knowledge are the stability of our times." Much of the prevalent religion is characterized by "itching ears," 2Ti 4:3 (note);—habit of change, Proverbs 24:21;—unstableness, 2Pe 3:16 (note);—affected by "every wind of doctrine," Ep 4:14 (note); and which, in its influence, is "barren and unfruitful," 2Pe 1:18 (note). Were there a more diligent and prayerful study of God's word—a more regular and constant attendance upon a stated ministry (if that ministry be found productive of spiritual benefit), connected with frequent seasons of retirement, consecrated to meditation, self-examination, and secret prayer, there would be less of that superficial Christianity which marks the many in this day of high and universal profession. We want more depth of knowledge—more spirituality—more experience—more of the life and power of true godliness; in a word, more of the anointing and sanctifying influences of the Holy Spirit in the Church.

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Charles Simeon...

THE NATURE AND IMPORTANCE
OF TRUE RELIGION
Mt 7:21, 22, 23

THE criterion, by which we are to judge of our spiritual state, is precisely the same as that whereby we determine the nature and value of things around us. As we know the different kinds and comparative excellence of trees by their fruits, so we may ascertain by our works whether we be real, or only nominal, Christians. It is by these that we shall be tried in the last day; and, according as they have been conformable or not to the will of God, will our eternal doom be fixed. Of this we are plainly warned in the words before us; which, as they cannot be rendered more intelligible, but would rather be enervated, by any attempt to explain them, we shall endeavour to impress on our minds by an application of them to our hearts and consciences. There are three distinct characters, to whom, in prosecution of our purpose, we shall address ourselves:

I. To those who make a profession of religion, but walk unworthy of it—
[Our Lord not only intimates, but expressly declares, that there are “many” who deceive themselves in the matter of religion. It is of infinite importance therefore that we should have just and accurate notions of vital godliness; and that we should bring our experience of religion to the touchstone of God’s word. It is evident that a person may have much, which bears the semblance of piety, while he is far from feeling its genuine influence. He may say, “Lord, Lord,” that is, he may not only profess to believe in Christ, and to submit to his authority, but may profess it with considerable zeal and confidence; he may also preach, and even work miracles, in the name of Christ, and yet be destitute of that, which alone can prove him to be a true Christian. The examples of Simon Magus, and of Judas, sufficiently confirm this melancholy truth&&. It becomes us therefore to inquire, not only what notions we entertain, but what effects they produce on our hearts and lives? Are we “doing the will of God?” Are we doing it cheerfully, uniformly, progressively? Do we walk with God, setting him constantly before us, endeavouring to approve ourselves to him in all we do, and worshipping him statedly in the Church, the family, and the closet? Do we act towards our neighbour, as we, in a change of circumstances, should expect him to act towards us? Do we pay a strict regard to truth and honesty in all our dealings? Do we exercise candour in judging, patience in forbearing, kindness in pardoning, generosity in relieving? In short, is love the principle, that regulates all our conduct? And are we conscientiously discharging all our relative duties, as husbands and wives, parents and children, masters and servants, magistrates and subjects? Are we, moreover, duly attentive to the workings of our own hearts, in order to suppress the motions of pride, envy, malice, covetousness, impurity, or whatever else may defile the soul? Are we studious to mortify sin in the thought and desire no less than in its outward actings? Now such is the true way to judge of our state: for only in proportion as we are enabled to practise these duties, have we any scriptural evidence of our acceptance with God. We do not mean that the performance of these duties constitutes the whole of religion: but that our faith in Christ is of no farther value than as it manifests itself by these fruits. If we have not oil in our lamps, whereby we are enabled to make our light shine before men, we shall, like the foolish virgins, be excluded, however confidently we may knock at the gate of heaven in expectation of admittance&&.]

II. To those who neither practise religion nor profess it—
[The text, though not so directly applicable to persons of this description, may yet suggest to them abundant matter for most serious reflection. While some deceive themselves by a mere profession of religion, there are others who are satisfied with declaiming against hypocrites: who, because they do not pretend to any serious religion, imagine themselves absolved from all obligations to it. But if our Lord does not approve of those who externally honour him, because their lives do not correspond with their professions, can we suppose that he approves of those who openly dishonour and despise him? If they be excluded from his kingdom, shall not these also? If they be disappointed in their expectations, must not the hope of these also be as a spider’s web? If they who can appeal to the judge himself that they have done much for him, be bidden to depart, shall those, who have never done any thing for him, find a favourable acceptance? Let such persons then learn, that to hate hypocrisy in others is to little purpose, unless they hate it also in themselves. The same rule of judgment is established for all. We shall all receive according to what we have done, whether it be good or evil. There shall be one doom for those who abused the Gospel, and for those who rejected it. If to the former it shall be said, “Depart, I never knew you;” of the latter it will be said, “Bring hither those that would not that I should reign over them, and slay them before me.”]