Matthew 7:23

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."

Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, "If thou art called a Jew, and restest in the Law."

Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers.

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.

For Scripture uses to take words for deeds; according to which the Apostle declares, "They make confession that they know God, but in works deny him." [Titus 1:16] Ambrosiaster Comm. in 1 Cor 12, 3: For all truth by whomsoever uttered is from the Holy Spirit.

non occ.: Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, "Lord, Lord;" and thence seems to us to be a good tree; the true fruit spoken of is to do the will of God; whence it follows, "But who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven."

For obeying God's will and not calling on His name, shall find the way to the heavenly kingdom.

And what the will of God is the Lord Himself teaches, "This is," He says, "the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life." [John 6:40] The word believe has reference both to confession and conduct. He then who does not confess Christ, or does not walk according to His word, shall not enter into the kingdom of heaven.

He said not "he that doth" My "will," but "the will of my Father," for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other than the will of the Father.

Here it also pertains that we be not deceived by the name of Christ not only in such as bear the name and do not the deeds, but yet more by certain works and miracles, such as the Lord wrought because of the unbelieving, but yet warned us that we should not be deceived by such to suppose that there was invisible wisdom where was a visible miracle; wherefore He adds, saying, "Many shall say to me in that day."

See how He thus secretly bring in Himself. Here in the end of His Sermon He shews Himself as the Judge. The punishment that awaits sinners He had shewn before, but now only reveals who He is that shall punish, saying, "Many shall say to me in that day."

When, namely, He shall come in the majesty of His Father; when none shall any more dare with strife of many words either to defend a lie, or to speak against the truth, when each man's work shall speak, and his mouth be silent, when none shall come forward for another, but each shall fear for himself. For in that judgment the witnesses shall not be flattering men, but Angles speaking the truth, and the Judge is the righteous Lord; whence He closely images the cry of men fearful, and in straits, saying, "Lord, Lord." For to call once is not enough for him who is under the necessity of terror.

They even assure themselves of glory for their prophesying in teaching, for their casting our daemons, for their mighty works; and hence promise themselves the kingdom of heaven, saying, "Have we not prophesied in thy name?"

But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His presence that they spoke thus. For having been here wondered at by all for the miracles which they wrought, and there seeing themselves punished, they say in wonderment, "Lord, have we not prophesied in thy name?" Others again say, that they did sinful deeds not while they thus were working miracles, but at a time later. But if this be so, that very thing which the Lord desired to prove would not be established, namely, that neither faith nor miracles avail ought where there is not a good life; as Paul also declares, "If I have faith that I may remove mountains, but have not charity, I am nothing." [1 Cor 13:2]

But not that He says, "in my name," not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. But they may be known by this, that the Devil sometimes speaks falsely, the Holy Spirit never. Howbeit it is permitted to the Devil sometimes to speak the truth, that he may commend his lying by this his rare truth. Yet they cast out daemons in the name of Christ, though they have the spirit of his enemy; or rather, they do not cast them out, but seem only to cast them out, the daemons acting in concert with them. Also they do mighty works, that is, miracles, not such as are useful and necessary, but useless and fruitless.

Read also what things the Magi did in Egypt in withstanding Moses.

Otherwise; To prophesy, to work wonders, to cast out daemons by divine power, is often not of his deserts who performs the works, but either the invocation of Christ's name has this force; or it is suffered for the condemnation of those that invoke, or for the benefit of those that see and hear, that however they despise the men who work the wonders, they may give honour to God. So Saul and Balaam and Caiaphas prophesied; the sons of Scaeva in the Acts of the Apostles were seen to cast out daemons; and Judas with the soul of a traitor is related to have wrought many signs among the other Apostles.

For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the shewing forth much faith; and those that had faith He called by this unspeakable gift of miracles to a better life; and to that end gave them this grace in great richness. And they say, "We have done many mighty works." But because they were ungrateful towards those who thus honoured them, it follows rightly, "Then will I confess unto you, I never knew you."

For great wrath ought to be preceded by great forbearance, that the sentence of God may be made more just, and the death of the sinners more merited. God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily.

He says to them, "I never knew you," as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now in abhorrence, and yet turns away His wrath before their punishment.

Note that He says, "I never knew you," as being against some that say that all men have always been among rational creatures." [ed. note: Origen was accused of saying that all men were from their birth inwardly partakers of the Divine Word or Reason. vid. Jerome, Ep. ad Avit.]

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.

But never let it be said as the Manichees say, that the Lord spoke these things concerning the holy Prophets; He spoke of those who after the preaching of His Gospel seem to themselves to speak in His name not knowing what they speak.

But thus the hypocrites boasted, as though they spoke somewhat of themselves, and as though the power of God did not work all these things, being invoked; but reading has brought them the knowledge of His doctrine, and the name of Christ casts out the daemons. Out of our own selves then is that blessed eternity to be earned, and out of ourselves must be put forth something that we may will that which is good, that we may avoid all evil, and may rather do what He would have us do, than boast of that to which He enables us. These then He disowns and banishes for their evil works, saying, "Depart from me, ye that work iniquity."

He says not, Who have worked, but "who work iniquity," that He should not seem to take away repentance. "Ye," that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet retain the desire of sinning.

For death separates the soul from the body, but changes not the purpose of the heart.

Then shall they also make answer to the dread Judge, who accepteth no man’s person: Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and ministered not unto Thee? Lord, dost Thou know us not? Thou didst form us, Thou didst fashion us, Thou didst make us of four elements, Thou didst give us spirit and soul. On Thee we believed; Thy seal we received, Thy baptism we obtained; we acknowledged Thee to be God, we knew Thee to be Creator; in Thee we wrought sights, through Thee we cast out demons, for Thee we mortified the flesh, for Thee we preserved virginity, for Thee we practised chastity, for Thee we became strangers on the earth; and Thou sayest, I know you not, depart from me! Then shall He make answer to them, and say, Ye acknowledged me as Lord, but ye kept not my words. …

In the first Epistle of Paul to the Corinthians: “Know ye not, that they which run in a race run indeed all, although one receiveth the prize? So run, that ye may obtain. And those indeed that they may receive a corruptible crown, but we an incorruptible.” In the Gospel according to Matthew: “Every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.” Also in the same place: “Many shall say unto me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name have done great works? And then shall I say to them, I never knew you; depart from me, ye who work iniquity.” Also in the same place: “Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.” Also Paul to the Philippians: “Shine as lights in the world.”

“Now, when He was in Jerusalem at the passover, during the feast, many believed in His name, beholding His signs which He did. But He, Jesus, did not trust Himself to them, because He knew all (men) and because He needed not that any should testify of man, for he Himself knew what was in man.” One might ask how Jesus did not Himself believe in those of whom we are told that they believed. To this we must say it was not those who believed in Him that Jesus did not trust, but those who believed in His name; for believing in His name is a different thing from believing in Him. …

5. For neither are they "devoted to the Church" who seem to be within and live contrary to Christ, that is, act against His commandments; nor can they be considered in any way to belong to that Church, which He so purifies by the washing of water, "that He may present to Himself a glorious Church, not having spot or wrinkle, or any such thing." But if they are not in that Church to whose members they do not belong, they are not in the Church of which it is said, "My dove is but one; she is the only one of her mother;" for she herself is without spot or wrinkle. Or else let him who can assert that those are members of this dove who renounce the world in words but not in deeds. Meantime there is one thing which we see, from which I think it was said, "He that regardeth the day, regardeth it unto the Lord," for God judgeth every day. …

21. There are therefore also within the Church "enemies of God, whose hearts the spirit of Antichrist has possessed;" and yet they, "deal with spiritual and divine things," which cannot profit for their salvation so long as they remain such as they are; and yet neither can they pollute them by their own uncleanness. With regard to what he says, therefore, "that they have no part given them in the saving grace of the Church, who, scattering and fighting against the Church of Christ, are called adversaries by Christ Himself, and antichrists by His apostles, this must be received under the consideration that there are men of this kind both within and without. …

Chapter 14. 22. But we must not despair of the conversion of any man, whether situated within or without, so long as "the goodness of God leadeth him to repentance," and "visits their transgressions with the rod, and their inquiry with stripes." For in this way "He does not utterly take from them His loving-kindness," if they will themselves sometimes "love their own soul, pleasing God." But as the good man "that shall endure unto the end, the same shall be saved," so the bad man, whether within or without, who shall persevere in his wickedness to the end, shall not be saved. …

31. The answer to which is, That all are the opponents of Christ, to whom, on their saying, "Lord, have we not in Thy name done many wonderful things?" with all the rest that is there recorded, He shall at the last day answer, "I never knew you: depart from me, ye that work iniquity,"all which kind of chaff is destined for the fire, if it persevere to the last in its wickedness, whether any part of it fly outside before its winnowing, or whether it seem to be within. If, therefore, those heretics who come to the Church are to be again baptized, that they may be baptized by the friends of God, are those covetous men, those robbers, murderers, the friends of God, or must those whom they have baptized be baptized afresh?

54. Giving answer to this man in a like tenor of words, we say: Let those who uphold or favor the unrighteous see to it: we recall to the Church when we can the one baptism which we know to be of the Church alone, wherever it be found. Or how can they baptize any one in the name of Christ whom Christ Himself declares to be His enemies? For He says to all the unrighteous, "I never knew you: depart from me, ye that work iniquity;" and yet, when they baptize, it is not themselves that baptize, but He of whom John says, "The same is He which baptizeth."

29. To him we answer: We say that heretics have no authority to baptize in the same sense in which we say that defrauders have no authority to baptize. For not only to the heretic, but to the sinner, God says, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?" To the same person He assuredly says, "When thou sawest a thief, then thou consentedst with him." How much worse, therefore, are those who did not consent with thieves, but themselves were wont to plunder farms with treacherous deceits? Yet Cyprian did not consent with them, though he did tolerate them in the corn-field of the Catholic Church, lest the wheat should be rooted out together with it. And yet at the same time the baptism which they themselves conferred was the very selfsame baptism, because it was not of them, but of Christ. …

Chapter 55. 125. Petilianus said: "Even though you do very virtuous actions, and perform miraculous works, yet on account of your wickedness the Lord does not know you; even so, according to the words of the Lord Himself, ‘Many will say to me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.’"

126. Augustin answered: We acknowledge the word of the Lord. Hence also the apostle says, "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing." Here therefore we must inquire who it is that has charity: you will find that it is no one else but those who are lovers of unity. For as to the driving out of devils, and as to the working of miracles, seeing that very many do not do such things who yet belong to the kingdom of God, and very many do them who do not belong to it, neither our party nor your party have any cause for boasting, if any of them chance to have this power, since the Lord did not think it right that even the apostles, who could truly do such things both to profit and salvation, should boast in things like this, when He says to them, "In this rejoice not, that the spirits are subject unto you; but rather rejoice, because your name …

For when he says also, “Who shall deliver me from the body of this death?” who can deny that when the apostle said this he was still in the body of this death? And certainly the wicked are not delivered from this, to whom the same bodies are returned for eternal torment. Therefore, to be delivered from the body of this death is to be healed of all the weakness of fleshly lust, and to receive the body, not for penalty, but for glory. With this passage also those words are sufficiently in harmony: “Ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption, of our body.” For surely we groan with that groaning wherein we say, “O wretched man that I am! who shall deliver me from the body of this death?” That also where he says, “For what I do, I know not;” what else is it than: “I will not, I do not approve, I …