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Selected Verse: Matthew 7:21 - King James

Verse	Translation	Text
Mt 7:21	King James	Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

Notes on the Bible, by Albert Barnes, [1834]
Not every one that saith ... - The Saviour goes on to say that many, on the ground of a mere profession such as he had just referred to, would claim admittance into his kingdom. Many would plead that they had done miracles, and preached or prophesied much, and on the ground of that would demand an entrance into heaven. The power of working miracles had no necessary connection with piety. God may as well, if he chooses, give the power of raising the dead to a wicked man, as the skill of healing to a wicked physician. A miracle is a display "of his own power" through the medium of another. An act of healing the sick is also a display of "his power" through the agency of another. In neither of these cases is there any necessary connection with moral character. So of preaching or prophesying. God may use the agency of a man of talents, though not pious, to carry forward His purposes. Saving power on the mind is the work of God, and he may convey it by any agency which he chooses. Accordingly, many may be found in the day of judgment who may have been endowed with powers of prophecy or miracle, as Balaam or the magicians of Egypt; in the same way as many people of distinguished talents may be found, yet destitute of piety, and who will be shut out of his kingdom. See Mat 7:21; Co1 1:26; Co1 13:1-3. In this last place Paul says that, though he spoke with the tongue of angels, and had the gift of prophecy, and could remove mountains, and had nor charity or love, all would be of no avail. See the notes at Co1 13:1-3.

Notes on the Bible, by Albert Barnes, [1834]

Not every one that saith ... - The Saviour goes on to say that many, on the ground of a mere profession such as he had just referred to, would claim admittance into his kingdom. Many would plead that they had done miracles, and preached or prophesied much, and on the ground of that would demand an entrance into heaven. The power of working miracles had no necessary connection with piety. God may as well, if he chooses, give the power of raising the dead to a wicked man, as the skill of healing to a wicked physician. A miracle is a display "of his own power" through the medium of another. An act of healing the sick is also a display of "his power" through the agency of another. In neither of these cases is there any necessary connection with moral character. So of preaching or prophesying. God may use the agency of a man of talents, though not pious, to carry forward His purposes. Saving power on the mind is the work of God, and he may convey it by any agency which he chooses. Accordingly, many may be found in the day of judgment who may have been endowed with powers of prophecy or miracle, as Balaam or the magicians of Egypt; in the same way as many people of distinguished talents may be found, yet destitute of piety, and who will be shut out of his kingdom. See Mat 7:21; Co1 1:26; Co1 13:1-3. In this last place Paul says that, though he spoke with the tongue of angels, and had the gift of prophecy, and could remove mountains, and had nor charity or love, all would be of no avail. See the notes at Co1 13:1-3.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
kingdom (See Scofield) - (Mat 3:2).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

kingdom

(See Scofield) - (Mat 3:2).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Not every one - That is, no one that saith, Lord, Lord - That makes a mere profession of me and my religion, shall enter - Whatever their false teachers may assure them to the contrary: He that doth the will of my Father - as I have now declared it. Observe: every thing short of this is only saying, Lord, Lord. Luk 6:46.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Not every one - That is, no one that saith, Lord, Lord - That makes a mere profession of me and my religion, shall enter - Whatever their false teachers may assure them to the contrary: He that doth the will of my Father - as I have now declared it. Observe: every thing short of this is only saying, Lord, Lord. Luk 6:46.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Not every one - Ου πας, a Hebraism, say some, for no person. It is a Graecism and a Latinism too: ου παντων θεων, not All of the gods, i.e. not Any of the gods, Hom. Odyss. Z. 240. So Terence Sine omni periclo, without All danger, i.e. without Any danger. And Juvenal: Sine omni labe, without All imperfection, i.e. without Any. See more in Mr. Wakefield. The sense of this verse seems to be this: No person, by merely acknowledging my authority, believing in the Divinity of my nature, professing faith in the perfection of my righteousness, and infinite merit of my atonement, shall enter into the kingdom of heaven - shall have any part with God in glory; but he who doeth the will of my Father - he who gets the bad tree rooted up, the good tree planted, and continues to bring forth fruit to the glory and praise of God. There is a good saying among the rabbins on this subject. "A man should be as vigorous as a panther, as swift as an eagle, as fleet as a stag, and as strong as a lion, to do the will of his Creator."

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Not every one - Ου πας, a Hebraism, say some, for no person. It is a Graecism and a Latinism too: ου παντων θεων, not All of the gods, i.e. not Any of the gods, Hom. Odyss. Z. 240. So Terence Sine omni periclo, without All danger, i.e. without Any danger. And Juvenal: Sine omni labe, without All imperfection, i.e. without Any. See more in Mr. Wakefield. The sense of this verse seems to be this: No person, by merely acknowledging my authority, believing in the Divinity of my nature, professing faith in the perfection of my righteousness, and infinite merit of my atonement, shall enter into the kingdom of heaven - shall have any part with God in glory; but he who doeth the will of my Father - he who gets the bad tree rooted up, the good tree planted, and continues to bring forth fruit to the glory and praise of God. There is a good saying among the rabbins on this subject. "A man should be as vigorous as a panther, as swift as an eagle, as fleet as a stag, and as strong as a lion, to do the will of his Creator."

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