A centurion's servant healed

Mat 8:5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

 

 

And when Jesus was entered into Capernaum,.... Was returned from his journey through Galilee, to the place where he before dwelt, and is called his own city, Mat_9:1

there came unto him a centurion, a Roman officer, שר מאה, "a commander of an hundred men", as the Hebrew Gospel by Munster reads it: though the number of men under a "centurion" was more, according to some accounts.

"A band (it is said (g)) made two centuries, each of which consisted of an hundred and twenty eight soldiers; for a doubled century made a band, whose governor was called an ordinary "centurion".''

Such an one was Cornelius, a centurion of a band, Act_10:1. The other person that was healed was a Jew. The next instance of Christ's power and goodness is the servant of a Gentile; he came to do good both to Jews and Gentiles;

beseeching him, not in person, but by his messengers; see Luk_7:3 and the Jews (h) say, ששלוחו של אדם כמותו, "that a man's messenger is as himself".

Jesus heals a leper (continued

Mat 8:4  And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

Matthew 8:4
And Jesus saith unto him, see thou tell no man, &c. Not that this fact could be concealed, if it was done publicly, before the multitude; nor was it Christ's design that it should be; only it was his counsel to this man, that whilst he was on the road to Jerusalem, and when he was come there, that he would speak of it to no man, before he came to the priest, or priests: lest out of ill will to Christ, they should refuse to pronounce him clean:

but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. The man was now in one of the cities of Galilee; from hence Christ orders him to make the best of his way, directly to Jerusalem; and present himself to one of the priests, by him to be examined, whether he was free of his leprosy; and then offer what was ordered by the law of Moses in such cases: for as yet the ceremonial law was not abolished: and therefore, as Christ was subject to it himself, so he enjoins others the observance of it. There was a two fold offering, according to the law of Moses, on account of the cleansing of the leper;  Lev_14:1 the one was on the first day of his cleansing, when he first showed himself to the priest, and consisted of two birds, alive and clean, cedar wood, scarlet, and hyssop; the other, and which was properly the offering on the eighth day, was, if the man was able, two he lambs and one ewe lamb, with a meat offering; but if poor, one lamb, with a meat offering, and two turtle doves, or two young pigeons. The Jewish canons, concerning this matter, are as follow (f):

"when a leper is healed of his leprosy, after they have cleansed him with cedarwood, and hyssop, and scarlet, and the two birds, and have shaved all his flesh, and bathed him; after all this he enters into Jerusalem, and numbers seven days; and on the seventh day he shaves a second time, as he shaved at first, and bathes--and on the morrow, or eighth day, he bathes a second time, and after that they offer his offerings--he bathes on the eighth day in the court of the women, in the chamber of the lepers, which is there--if it is delayed, and he shaves not on the seventh day, but he shaves on the eighth, or some days after, on the day that he shaves, he bathes, and his sun sets; and on the morrow he brings his offerings, after he hath bathed a second time, as we have declared: how do they do unto him? The leper stands without the court of Israel, over against the eastern gate, in the gate of Nicanor and his face to the west: and there stand all they that want atonement; and there they give the bitter waters to the suspected women: and the priest takes the leper's trespass offering, while it is alive, and waves it with the log of oil, towards the east, according to the way of all wave offerings; and if he waves this by itself, and this by itself, it is right: after that he brings the leper's trespass offering to the door, and he brings it in both his hands into the court, and layeth them upon it; they slay it immediately, and two priests receive its blood: the one receives it in a vessel, and sprinkles it upon the top of the altar; and the other, in his right hand, and pours it into his left hand, and sprinkles with his finger the right hand; and if he repeats it, and receives it in his left hand first, it is unlawful. The priest that receives some of the blood in a vessel, carries it, and sprinkles it upon the altar first; and after that comes the priest, who receives the blood in the palm of his hand, to the leper, the priest being within, and the leper without; and the leper puts in his head, and the priest puts of the blood that is in the palm of his hand, upon the tip of his right ear; after that he puts in his right hand, and he puts of it on the thumb of his hand; and after that he putteth in his right foot, and he puts of it upon the toe of his foot, and if he puts of it upon the left, it is not right; and after that he offers his sin offering, and his burnt offering: and after that he hath put the blood upon his thumb and toe, the priest takes of the log of oil, and pours it into the left hand of his fellow priest; and if he pours it into his own hand, it will do: and he dips the finger of his right hand into the oil, which is in his hand, and sprinkles it seven times towards the most holy place: at every sprinkling there is a dipping of the finger in the oil; and if he sprinkles, and does not intend it, over against the holy place, it is right; and after that, he comes to the leper, and puts of the oil upon the place of the blood of the trespass offering, on the tip of the ear, and on the thumb of his hand, and toe of his foot; and that which is left of the oil, that is in his hand, he puts it on the head of him that is to be cleansed; and if he puts it not, atonement is not made; and the rest of the log is divided among the priests; and what remains of the log is not eaten, but in the Court, by the males of the priests, as the rest of the holy things; and it is forbidden to eat of the log of oil, until he has sprinkled it seven times, and has put of it upon the thumb and toe; and if he eats, he is to be beaten, as he that eats holy things before sprinkling.''

Now these were the things which, as the other evangelists say, this leper was ordered to offer for his cleansing, "for a testimony unto them"; meaning either to the priests; for the Syriac and Persic versions read the former clause, "show thyself to the priests", in  Luk_17:14 that they being satisfied of the healing and cleansing of this man, and accordingly pronouncing him clean, and accepting his offerings, this might be either a convincing testimony to them, that Jesus was the Son of God, and true Messiah, and that he did not deny or oppose the law given by Moses; or might be a standing testimony against them, should they continue in unbelief; or else to the Jews, who saw the miracle, and heard the orders Christ gave to the man after he had healed him; or to the lepers that they were cleansed; or this law of Moses was for a testimony or statute to be always observed by them in such cases.

Jesus heals a leper (continued

Mat 8:3  And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. 

Matthew 8:3

And Jesus put forth his hand, and touched him,.... This is a wonderful instance both of the grace, and goodness of Christ, in touching this loathsome creature; and of his unspotted purity and holiness, which could not be defiled by it; and of his mighty power in healing by a touch, and with a word of his mouth, 

saying, I will, be thou clean: in which he expresses at once his willingness, "I will", of which the leper before was not certain; and his power by a word of command, "be thou clean"; and in which also is shown the readiness of Christ to do it: he did not stand parleying with the man, or making any further trial of his faith, or objecting to him his uncleanness; but at once stretches out his hand, touches his filthy flesh, and commands off the disorder. A great encouragement this, for poor sensible sinners to betake themselves to Christ, under a sense of their guilt and filth; who readily receives such, in no wise casts them out, but gives immediate discoveries of his power and grace unto them: 

And immediately his leprosy was cleansed, or he was cleansed from it; he was not only pronounced clean, but was made so; he was thoroughly healed of the disease of leprosy. The Jews, themselves acknowledge this fact; for so they tell us in their wicked and blasphemous book (e), that Jesus should say, 

"bring me a leper, and I will heal him; and they brought him a leper, and he healed him also by Shemhamphorash,'' 

i.e. by the ineffable name Jehovah. Though they greatly misrepresent the matter; for this man was not brought by others, at the request of Christ, but came of his own accord; nor was he healed by the use of any name, as if it was done by a sort of magic, but by a touch of his hand, and the word of his mouth. Whether this was the same man with Simon the leper, Mat_26:6 as some have thought, is not certain. 

Jesus heals a leper (continued

Mat 8:2  And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean

Matthew 8:2
And behold there came a leper,.... As soon as he came down from the mountain, and whilst he was in the way; though Luke says, Luk_5:12 "when he was in a certain city"; in one of the cities of Galilee; one of their large towns, or unwalled cities, into which a leper might come: he might not come into walled (b) towns, at least they might turn him out, though without punishment: for the canon runs thus (c), 

"a leper that enters into Jerusalem is to be beaten; but if he enters into any of the other walled towns, though he has no right, as it is said, "he sitteth alone", he is not to be beaten.'' 

Besides, this leper, as Luke says, was "full of leprosy", Luk_5:12 see the note there; and he might be pronounced clean by the priest, though not healed, and so might go into any city or synagogue: the law concerning such an one, in Lev_13:1 is a very surprising one; that if only there were some risings and appearances of the leprosy here and there, the man was unclean; but if "the leprosy covered all his flesh", then he was pronounced clean; and such was this man: he was a very lively emblem of a poor vile sinner, full of sin and iniquity, who is brought to see himself all over covered with sin, when he comes to Christ for pardon and cleansing; and is so considered by Christ the high priest, when he applies his justifying righteousness and sin purging blood to his conscience. A leper, by the Jews (d), is called רשע, "a wicked" man; for they suppose leprosy comes upon him for evil speaking. This account is ushered in with a "behold", as a note of admiration and attention, expressing the wonderfulness of the miracle wrought, and the seasonableness of it to confirm the doctrines Christ had been preaching to the multitude. This man came of his own accord, having heard of the fame of Christ; 

and worshipped him in a civil and respectful way, showing great reverence to him as a man; which he did by falling down on his knees, and on his face; prostrating himself before him, in a very humble and submissive manner, as the other evangelists relate: for that he worshipped him as God, is not so manifest; though it is certain he had an high opinion of him, and great faith in him; which he very modestly expresses, 

saying, Lord, if thou wilt, thou canst make me clean: he was fully assured of his power, that he could make him clean, entirely rid him of his leprosy, which the priest could not do; who could only, according to the law, pronounce him clean, so that he might be admitted to company, but could not heal him of his disease: this the poor man was persuaded Christ could do for him, and humbly submits it to his will; of which, as yet, he had no intimation from him. And thus it is with poor sensible sinners under first awakenings; they can believe in the ability of Christ to justify them by his righteousness, cleanse them by his blood; and save them by his grace to the uttermost: but they stick at, and hesitate about his willingness, by reason of their own vileness and unworthiness. 

Jesus heals a leper

Mat 8:1  When he was come down from the mountain, great multitudes followed him. 

Matthew 8:1

When he was come down from the mountain,.... Into which he went up, and preached the sermon recorded in the "three" preceding chapters: 

great multitudes followed him: which is mentioned, partly to shew, that the people which came from several parts, still continued with him, being affected with his discourses and miracles; and partly on account of the following miracle, of healing the leper, which was not done in a corner, but before great multitudes, who were witnesses of it: though some think this miracle was wrought more privately.

The two foundations (continued)

Mat 7:29  For he taught them as one having authority, and not as the scribes.

Mat 7:29  For he taught them, as one having authority,.... This does not so much respect the subject matter of his ministry, the gravity, weight, and solidity of his doctrine; which, to be sure, was greatly different from that of the Scribes, which chiefly lay in proposing and handling things trivial, and of no moment; such as the rituals of the law, the traditions of the elders, or washing of the hands and cups, &c. nor merely the manner of his delivery, which was with great affection, ardour, and fervency of spirit, with much liberty and utterance of speech, and with wonderful perspicuity and majesty; in which also he differed from the Scribes, who taught in a cold and lifeless manner, without any spirit and power; but this chiefly regards the method he used in preaching, which was by delivering truths of himself in his own name, and by his own authority; often using those words, "but I say unto you": he spoke as a lawgiver, as one that had authority from heaven, and not from men;

and not as the Scribes, who used to say, when they delivered any thing to the people, "our Rabbins", or "our wise men say" so and so: such as were on the side of Hillell made use of his name; and those who were on the side of Shammai made use of his name; scarce ever would they venture to say anything of themselves, but said, the ancient doctors say thus and thus: almost innumerable instances might be given, out of the Talmud, in which one Rabbi speaks in the name of another; but our Lord spoke boldly, of himself, in his own name, and did not go about to support his doctrine by the testimony of the elders; but spake, as having received power and authority, as man, from his Father, "and not as the Scribes". Some copies add, and Pharisees; these generally going together; and so read the Vulgate Latin, the Syriac, the Persic versions, and the Hebrew edition of Matthew by Munster.

The two foundations (continued)

Mat 7:28  And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

Mat 7:28  And it came to pass, when Jesus had ended these sayings,.... Delivered in this, and the two foregoing chapters, concerning true happiness; the duty and usefulness of Gospel ministers; the true sense and meaning of several commandments in the law; concerning alms, prayer, and fasting; concerning the care of worldly things, rash judging, rigid censures, and reproofs; the straitness and narrowness of the way to eternal life, and the largeness and breadth of the way to destruction; concerning false prophets, and the right hearing of the word.

The people were astonished at his doctrine; it being something new, and unheard of, what they had not been used to; and coming in the demonstration of the Spirit, and of power, it carried its own evidence along with it, wrought conviction in their minds, and obliged them to acknowledge the truth of it.

Ava Raye, my grand daughter, spent the week-end with me, we had a blast.

The two foundations (continued)

Mat 7:27  And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.


Mat 7:27  And the rain descended, and the floods came,.... Such builders, and such a building, cannot stand against the violent rain of Satan's temptations, the floods of the world's persecutions, the stream and rapid torrent of their own heart's lusts, nor the blowing winds of heresy and false doctrine, and much less the storms of divine wrath and vengeance. They are in a most dangerous condition; they cannot support themselves; they must fall, and great will be their fall; their destruction is inevitable, their ruin is irrecoverable. The Jews make use of some similes, which are pretty much like these of Christ's.

"R. Eliezer ben Azariah used to say (z), he whose wisdom is greater than his works, to what is he like? to a tree, whose branches are many, and its roots few, "and the wind comes", and roots it up, and overturns it; as it is said, Jer_17:6 but he whose works are greater than his wisdom, to what is he like? to a tree, whose branches are few, and its roots many, "against which, if all the winds in the world were to come and blow", they could not move it out of its place: as it is said, Jer_17:8.''

Again (a),

"Elisha ben Abuijah used to say, a man who hath good works, and learns the law much, to what is he like? to a man that "builds with stones below", and afterwards with bricks; and though באים מים הרבה, "many waters come", and stand at their side, they cannot remove them out of their place; but a man who hath no good works, and learns the law, to what is he like? to a man that "builds with bricks first", and afterwards with stones; and though few waters come, they immediately overturn them.''

The same used to say,

"a man who hath good works, and learns the law much, to what is he like? to mortar spread upon bricks; and though יורדין עליו גשמים, "the rains descend upon it", they cannot remove it out of its place: a man that hath no good works, and learns the law much, to what is he like? to mortar thrown upon bricks; and though but a small rain descends upon it, it is immediately dissolved, and "falls".''

The two foundations (continued)

Mat 7:26  And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 

Mat 7:26  And everyone that heareth these sayings of mine,.... Who only externally hears them, but has no understanding of them; do not believe them, nor like and approve of them, but hates and despises them; or if not, depends upon his external hearing of them, and contents himself with a speculative knowledge, without the practice of them, 

and doth them not; does not yield the obedience of faith to the doctrines of the Gospel, nor submits to the ordinances of it, but neglects them, and all other duties of religion: or if he does obey, it is only outwardly, not from the heart; nor from a principle of love; nor in faith; nor in the name and strength of Christ; nor for the glory of God, but in order to obtain life for himself: such 

shall be likened unto a foolish man, which built his house upon the sand; or, as Luke has it, "without a foundation upon the earth"; upon the surface of the earth, without digging into it for a foundation: and such may be said to build 

without a foundation, who pretend to make their peace with God by their own works; who hope for pardon on the foot of the mercy of God, and their own repentance; seek for justification by their own, and not the righteousness of Christ; look for acceptance with God, for the sake of their own worthiness; and who expect salvation in any other way than by Christ: as in each of these articles, they leave out Christ, they may be said to build without a foundation indeed, and to build "upon" the surface of "the earth"; as they do, who build their hope of salvation upon anything that is merely external; as, their riches and grandeur, their wisdom and learning, their natural descent, and religious education, their civility, courteousness, and what is called good nature, their liberality and alms deeds, their morality, common justice and honesty, their legal righteousness, whether moral or ritual, and a round of religious duties; and such may be said to "build upon the sand", on that which will bear no weight, but gives way, and sinks. The salvation of the soul is a weighty thing; and that which is like sand, as is everything of a man's own, can never support it: God has therefore laid the salvation of his people on his own Son; and he must be a "foolish man" that builds on anything short of him.

My Grand Daughter:Mary Ivy

The two foundations (continued)

Mat 7:25  And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 

Mat 7:25  And the rains descended, and the floods came,.... These several metaphors of "rain", "floods", "stream", and "winds", may design the temptations of Satan, the persecutions of the world, the corruptions of a man's own heart, and the errors and false doctrines of men; from all which such a man is safe, who is built upon the rock Christ Jesus; see Isa_32:2 not but that the rain of temptation may descend upon him, with great violence and force, but shall not beat him down; he shall be made able to bear the whole force of it; the gates of hell cannot prevail against him; the floods of persecution may be cast after him, but shall not carry him away; the stream of corruption may run strong against him, yet shall not overset him; and the wind of divers and strange doctrines may blow hard upon him, but not cast him down: some damage he may receive by these several things, but shall not be destroyed; he may be shaken by them, but not so as to be removed off of the foundation, on which he is laid; yea, he may fail from some degree of the steadfastness of his faith, but not so as to fail totally and finally; the reason is, because he is founded on the rock Christ Jesus, which is sure and immoveable: whence it appears that such a man acts the wise and prudent part, and may be truly called "a wise man".

The two foundations

Mat 7:24  Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 

Mat 7:24  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.

I never knew you (continued)

Mat 7:23  And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Mat 7:23  Then will I profess unto them,.... Publicly before men and angels, at the day of judgment,

I never knew you; which must be understood consistent with the omniscience of Christ; for as the omniscient God he knew their persons and their works, and that they were workers of iniquity; he knew what they had been doing all their days under the guise of religion; he knew the principles of all their actions, and the views they had in all they did; nothing is hid from him. But, as words of knowledge often carry in them the ideas of affection, and approbation, see Psa_1:6 the meaning of Christ here is, I never had any love, or affection for you; I never esteemed you; I never made any account of you, as mine, as belonging to me; I never approved of you, nor your conduct; I never had any converse, communication, nor society with you, nor you with me. The Persic version reads it, "I have not known you of old", from ancient times, or from everlasting; I never knew you in my Father's choice, and my own, nor in my Father's gift to me, nor in the everlasting covenant of grace; I never knew you as my sheep, for whom, in time, I died, and called by name; I never knew you believe in me, nor love me, or mine; I have seen you in my house, preaching in my name, and at my table administering mine ordinance; but I never knew you exalt my person, blood, righteousness, and sacrifice; you talk of the works you have done, I never knew you do one good work in all your lives, with a single eye to my glory; wherefore, I will neither hear, nor see you; I have nothing to do with you. In this sense the phrase is used in the Talmud (y):

"Bar Kaphra went to visit R. Juda; he says to him, Bar Kaphra, איני מכירך מעולם, "I never knew thee".''

The gloss upon it is,

"he intimates, that he would not see him.''

So here, Christ declares, he knew them not; that is, he did not like them; he would not admit them into his presence and glory; but said,

depart from me, ye workers of iniquity. The former of these expressions contains the awful sentence pronounced by Christ, the judge; which is, banishment from his presence, than which nothing is more terrible: for as it is his presence that makes heaven, it is his absence that makes hell; and this supposes a place and state, whither they are banished; which is elsewhere called their "own place, the lake" which burns with fire and brimstone; "everlasting fire", prepared for the devil and his angels. Departure from Christ's presence is the punishment of loss, and being sent to everlasting burnings, is the punishment of sense; and the whole, as it is an instance of strict justice, so a display of Christ's almighty power. The latter expression contains the character of these persons, and in it a reason of their punishment; they were "workers of iniquity": it may be, neither adulterers, nor murderers, nor drunkards, nor extortioners, nor thieves, or any other openly profane sinners; but inasmuch as they did the work of the Lord deceitfully, preached themselves, and not Christ; sought their own things, and not his; what they did, they did with a wicked mind, and not with a view to his glory; they wrought iniquity, whilst they were doing the very things they pleaded on their own behalf, for their admission into the kingdom of heaven. Some copies read, "all the workers of iniquity", as in Psa_6:8 from whence the words are taken.

I never knew you (continued)

Mat 7:22  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? 

Mat 7:22  Many will say to me in that day, Lord, Lord,.... That is, in the last day, the day of judgment, the great and famous day, fixed by God, unknown to angels and men, which will be terrible to some, and joyful to others; the day in which the faithful ministers of the Gospel shall be owned by Christ, and received into the kingdom of heaven: "many", not of the common people only, but of the preachers of the word, who have filled up the highest station in the church below; not one, or two, or a few of them only, but many of them "will say to me"; to Christ, who will appear then as the judge of quick and dead, to which he is ordained by his Father, 

Lord, Lord; not "my Lord, my Lord", as the Syriac version reads it; for they will not be able to claim any interest in him, though they will be obliged to own his dominion, power, and authority over them. The word is repeated to show their importunity, sense of danger, the confusion they will be in, the wretched disappointment they will have; and therefore speak as persons amazed and confounded, having expected they would have been the first persons that should be admitted into heaven. Their pleas follow; 

have we not prophesied in thy name? This may be understood either of foretelling things to come; which gift wicked men may have, who have never had any experience of the grace of God, as Balaam, and Caiaphas, and others; or rather of preaching the word, which is sometimes called prophesying, Rom_12:6 and which may be done in the name of Christ, pretending mission and authority from him, and to be preachers of him, and yet be no better than "sounding brass", or "a tinkling cymbal"; yea, nothing at all as to true grace, or spiritual experience. 

And in thy name have cast out devils? Diabolical possessions were very frequent in the times of Christ; no doubt but they were suffered, that Jesus might have an opportunity of showing his power over Satan, by dispossessing him from the bodies, as well as the souls of men; and of giving proof of his deity, divine sonship and Messiahship: and this power of casting out devils was given to others, not only to the twelve apostles, among whom Judas was, who had the same power with the rest, and to the seventy disciples; but even to some who did not follow him, and his disciples, Mar_9:38 and some did this in the name of Jesus, who do not appear to have any true faith in him, and knowledge of him; as the vagabond Jews, exorcists, and the seven sons of Sceva, Act_19:13. An awful consideration it is, that men should be able to cast out devils, and at last be cast to the devil. 

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

I never knew you

Mat 7:21  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. 

Mat 7:21  Not everyone that saith unto me Lord, Lord,.... Not every one that calls Christ his Lord and Master, professes subjection to him, or that calls upon his name, or is called by his name; or makes use of it in his public ministrations. There are many who desire to be called, and accounted Christians, and who make mention of the name of Christ in their sermons, only to take away their reproach, to cover themselves, and gain credit with, and get into the affections and goodwill of the people; but have no hearty love to Christ, nor true faith in him: nor is it their concern to preach his Gospel, advance his glory, and promote his kingdom and interest; their chief view is to please men, aggrandize themselves, and set up the power of human nature in opposition to the grace of God, and the righteousness of Christ. Now not everyone of these, no, not any of them, 

shall enter into the kingdom of heaven. This is to be understood not of the outward dispensation of the Gospel, or the Gospel church state, or the visible church of Christ on earth, in which sense this phrase is sometimes used; because such persons may, and often do, enter here; but of eternal glory, into which none shall enter, 

but he that doeth the will of my Father which is in heaven. This, as it may regard private Christians, intends not merely outward obedience to the will of God, declared in his law, nor barely subjection to the ordinances of the Gospel; but more especially faith in Christ for life and salvation; which is the source of all true evangelical obedience, and without which nothing is acceptable to God. He that seeth the Son, looks unto him, ventures on him, commits himself to him, trusts in him, relies on him, and believes on him for righteousness, salvation, and eternal life, he it is that does the will of the Father, and he only; and such an one, as he is desirous of doing the will of God in all acts of cheerful obedience to it, without dependence thereon; so he shall certainly enter the kingdom of heaven, and have everlasting life; see Joh_6:40 but as these words chiefly respect preachers, the sense of them is this, that only such who are faithful dispensers of the word shall enter into the joy of their Lord. Such do the will of Christ's Father, and so his own, which are the same, who fully and faithfully preach the Gospel of the grace of God; who declare the whole counsel of God, and keep back nothing that is profitable to the souls of men; who are neither ashamed of the testimony of Christ, nor afraid of the faces of men; but as they are put in trust with the Gospel, so they speak it boldly, with all sincerity, not as pleasing men, but God, and commend themselves to every man's conscience in the sight of God: such as these shall have an abundant entrance into the kingdom and glory of God. The Vulgate Latin adds this clause, "he shall enter into the kingdom of heaven", and so does Munster's Hebrew edition of the Gospel according to Matthew.