Towards the end of Jesus’ Sermon on the Mount (Matthew chapters 5-7), He warned His disciples to “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves” (Matt 7:15). These false prophets will bear bad fruit (Matt 7:16-20), which is their false teachings and demonically empowered miracles. These pseudo-prophets are deceived, thinking they’re doing the Lord’s work (Matt 7:21-22). But when they stand in judgment before His great white throne (Rev 20:11-15), He will say to them, “I never knew you; depart from me, you who practice lawlessness” (Matt 7:23). In this pericope, Jesus is not talking about saved persons, who have eternal life and cannot lose their salvation (John 10:28-28; Rom 8:1); rather, He is talking about false prophets who were never saved to begin with.
The Context for Jesus’ Statement
Jesus’ Sermon on the Mount (Matthew chapters 5-7) was not a message on salvation; rather, it was a message to His disciples concerning how to live righteously under the Mosaic Law. In the message, Jesus addressed two groups of people, the saved and the lost. The saved were Jesus’ disciples (Matt 5:1-2), believers who called God their “Father” (Matt 5:16, 44-45, 48; 6:1, 4, 6, 8-9, 14-15, 18, 26, 32; 7:11), and who could earn rewards for righteous living (Matt 5:12, 46; 6:1-6, 16-18). The unsaved were the “scribes and Pharisees” (Matt 5:20), Israel’s religious leaders who were promoting their man-made traditions and not the Scriptures. The teaching of the scribes and Pharisees was known as the “tradition of the elders” (Matt 15:1-2; cf., Matt 15:6; Mark 7:8-9).
In the Gospels, the “tradition of the elders” (Matt 15:2) refers to a set of oral and written traditions and interpretations of the Mosaic Law that were passed down within Jewish society by the religious leaders (what became known as the Mishna and Talmud). These traditions were not part of the written Torah but were considered by some Jewish groups, particularly the Pharisees, to be equally authoritative with the Scriptures. The Pharisees believed in the importance of upholding these traditions alongside the written Law. Jesus challenged the authority of the religious leaders by emphasizing the primacy of God’s commandments according to the Mosaic Law. Jesus accused the scribes and Pharisees of breaking God’s law, saying, “you invalidate the Word of God for the sake of your tradition (Matt 15:6), and “Neglecting the commandment of God, you hold to the tradition of men” (Mark 7:8), and “You are experts at setting aside the commandment of God in order to keep your tradition” (Mark 7:9).
Throughout His message, Jesus corrected a number of false statements made by the scribes and Pharisees (Matt 5:21-22, 27-28, 31-32, 33-34, 38-39, 43-44). After explaining the correct understanding of the Mosaic Law (Matt 5:17-44), and discussing love and prayer towards one’s enemies (Matt 5:44-47), Jesus told His disciples, “Therefore, you are to be perfect, as your heavenly Father is perfect” (Matt 5:48). In context, to “be perfect” was a synonym for mature spiritual love and not a call for sinless perfection. It meant Jesus’ disciples were to love their enemies, pray for those who persecute them, and show common grace to all. Earl Radmacher states, “In the context of Matthew 5:43-48…Jesus’ followers are to be as mature or perfect as God in the ways that they love.”[1] According to Warren Wiersbe, “The word perfect in Matthew 5:48 does not imply sinlessly perfect, for that is impossible in this life. It suggests completeness, maturity, as the sons of God. The Father loves His enemies and seeks to make them His children, and we should assist Him!”[2] William MacDonald states:
The word perfect must be understood in the light of the context. It does not mean sinless or flawless. The previous verses explain that to be perfect means to love those who hate us, to pray for those who persecute us, and to show kindness to both friend and foe. Perfection here is that spiritual maturity which enables a Christian to imitate God in dispensing blessing to everybody without partiality.[3]
In Matthew chapter six, Jesus continued His instruction to His disciples, saying, “Beware of practicing your righteousness before men to be noticed by them” (Matt 6:1). Jesus talked about the scribes and Pharisees who were hypocrites, religious pretenders who loved the attention of people more than God (Matt 6:2, 5, 16), who corrupted the temple worship, and were acquiring great wealth for themselves. Jesus’ disciples were not to be this way, but were to seek heavenly matters (Matt 6:19-34), judge others properly (Matt 7:1-6), pray constantly (Matt 7:7-11), treat others well (Matt 7:12), and enter through the narrow gate of righteous living, and not the wide gate of legalism and man-made traditions (Matt 7:13-14).
Jesus warned His disciples about the scribes and Pharisees, saying, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves” (Matt 7:15). The scribes and Pharisees were false teachers who sought to magnify themselves rather than God, to promote their own doctrines and traditions rather than Scripture, and to exploit others for their own benefit and power. Twice, Jesus said of these false prophets, “you will know them by their fruits” (Matt 7:16a, 20). The fruit of the scribes and Pharisees referred to their words and actions, which contradicted God and His Word. Jesus concluded, “Every tree that does not bear good fruit is cut down and thrown into the fire” (Matt 7:19). In context, Jesus is talking about the scribes and Pharisees and their particular doctrines, traditions, and practices of self-righteousness. According to Louis A. Barbieri Jr., “In Jesus’ evaluation, the Pharisees were obviously producing bad fruit; the only thing to do with bad trees is to cut them down and destroy them. If they do not fulfill their purpose for existence, they should be removed.”[4] We should be cautious here, for true believers can produce bad fruit (i.e., false teaching and sinful living), but this does not mean they are unsaved. Alternatively, unsaved people can do some good things. This means we must not be quick to judge.
After Jesus repeated that His disciples would know false prophets by their bad fruit (Matt 7:20), He said, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter” (Matt 7:21). There were many religious leaders in Israel who called God their Lord, but these were not saved persons. Who is the one who will get into heaven? Jesus said, “he who does the will of My Father who is in heaven will enter” (Matt 7:21b). The will of God is that lost sinners not trust in themselves or good works, but believe in Jesus as their Savior. Jesus said, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40; cf., John 1:12; 3:16; 6:47).
Religious leaders who promote man-made religion will be shocked that their good works do not gain them entrance into heaven. Jesus said of false prophets, “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness’” (Matt 7:22-23). To practice man-made religion is to practice lawlessness in God’s sight, for it is a rejection of God and His Word. According to Louis A. Barbieri Jr., “Those hearing this sermon must have wondered about the religious leaders, who seemed to be good men, teaching spiritual truths about Messiah and His kingdom. Jesus made it clear they were not good for they were leading others astray….They would be refused admission to the kingdom because Jesus had no personal relationship with them (Matt 7:21, 23).”[5]
On one occasion, Jesus said to the scribes and Pharisees, “You are of your father the devil, and you want to do the desires of your father” (John 8:44a). Later, Jesus said to them, “woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in” (Matt 23:13), and “you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves” (Matt 23:15). Jesus said to the scribes and Pharisees, “you outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness” (Matt 23:28), and “you testify against yourselves, that you are sons of those who murdered the prophets” (Matt 23:31), and “You serpents, you brood of vipers, how will you escape the sentence of hell?” (Matt 23:33). Just because these persons called God their Lord did not mean they were saved or would get into heaven.
But what about their claim that they prophesied, cast out demons, and performed miracles in God’s name? Well, these are false prophets who perform miracles in the power of Satan and his demons. Remember, when Moses was executing God’s plagues upon Egypt, it is recorded that three times, “the magicians of Egypt did the same with their secret arts” (Ex 7:10-11; cf., Ex 7:21-22; 8:6-7). Later, Moses wrote about false prophets who would arise among God’s people and be able to perform “a sign or a wonder” (Deut 13:1-2). Moses said these miracle workers would be identified as false prophets by the fruit of their lips as they would contradict Scripture and seek to lead others away from God, saying, “Let us go after other gods…and let us serve them” (Deut 13:2). This contradicted God’s written command, “You shall have no other gods before Me” (Ex 20:3). False prophets would even use the name of the Lord, as God told Jeremiah, “The prophets are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds” (Jer 14:14; cf. Jer 23:15-16, 26).
Speaking about future events, Jesus said, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:24). And Paul spoke of the coming Antichrist, “whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Th 2:9-10). There will be a false prophet during the Tribulation who will be able to perform “great signs” which are intended to deceive others (Rev 13:11-14; 16:13-14; 19:20).
We know from Scripture that false prophets will arise in churches and will introduce false doctrines (read 2 Pet 2:1-3). These false prophets will attack the incarnation of Jesus Christ (2 Pet 2:1b; cf. 1 John 4:1-3), as well as His redeeming work of the cross (2 Pet 2:1). The motivation of false prophets is greed, in which they will exploit people for money (2 Pet 2:3a), molding their messages to suit their hearers. Believers who know and live God’s Word will guard their hearts from false teaching.
Three Views on Matthew 7:21-23
Arminians, proponents of Lordship Salvation, and Free Grace Bible teachers hold differing interpretations of Matthew 7:21-23. Arminians and advocates of Lordship Salvation maintain that salvation involves a combination of faith and obedience, while Free Grace teachers assert that salvation is solely a free gift from God, independent of any human works. Additionally, Arminians and Lordship Salvation proponents may conflate justification with sanctification, whereas Free Grace teachers typically distinguish between these aspects of God’s salvation plan for believers. The basic views are as follows.
First, Arminians interpret Matthew 7:21-23 as a caution against nominal Christianity and emphasize the need for genuine faith and perseverance in good works, believing that only “the one who endures to the end will be saved” (Matt 24:13). In their view, Jesus’ Word underscores the importance of a consistent, obedient relationship with Christ, and to “work out your salvation with fear and trembling” (Phil 2:12). Because they believe good works are necessary to stay saved, failure to live obediently as a Christian can result in loss of salvation.
Second, those who teach Lordship Salvation understand Matthew 7:21-23 as stressing the necessity of genuine faith in Christ and the evidence of true discipleship through obedience. Proponents of Lordship Salvation emphasize God’s sovereignty in the salvation process, stressing the transformative power that necessarily results in obedience to Christ’s lordship. Their argument is that God’s elect will prove their salvation by means of the good works He will cause to happen, for “He who began a good work in you will perfect it until the day of Christ Jesus” (Phil 1:6), and “Faithful is He who calls you, and He also will bring it to pass” (1 Th 5:24). Because they believe good works prove the genuineness of one’s faith, failure to live obediently to the lord is proof one was never saved.
Third, those who teach Free Grace Salvation generally view Matthew 7:21-23 as a cautionary note that even those who appear to be outwardly religious may not truly belong to Christ. Unlike Arminians and those who teach Lordship Salvation, we do not conflate justification with sanctification, but keep them distinct, understanding that justification does not guarantee sanctification. Whereas God alone forever justifies those who believe in Christ as Savior, being “justified as a gift by His grace” (Rom 3:24), sanctification requires positive volition on the part of the Christian and a lifetime of learning God’s Word and applying it by faith. The godly Christian will “walk in a manner worthy of the Lord” (Col 1:10), will glorify God (1 Cor 10:31), edify others (1 Th 5:11), and receive rewards for eternity (1 Cor 3:10-15; 2 John 1:8).
Biblically, we know God calls His children to a life of good works, “which He prepared beforehand so that we would walk in them” (Eph 2:10), and when the occasion arises, to “do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), and to be “zealous for good deeds” (Tit 2:14). Though good deeds should follow salvation, they are never the condition of it. Faith alone in Christ alone is the sole condition of salvation. Faith + good works are taught by Arminians and those who promote Lordship Salvation. But Free Grace teachers advocate that eternal salvation is by grace alone (Rom 3:24; Eph 2:8-9), through faith alone (Rom 3:28; 5:1; Gal 2:16; Eph 2:8-9), in Christ alone (John 14:6; Acts 4:12), provided as a free gift from God. Paul said we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23), and “by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Eph 2:8). A gift is often given as a gesture of affection or goodwill. And it is given willingly to someone without expectation of payment in return, no strings attached, being paid in full by the giver and offered absolutely free to the recipient. If the recipient has to pay for the item in any way, in part or in whole, it ceases to be a gift. But salvation is a gift from God, and this means it cannot be earned through human effort or good works. Good works have no saving merit in God’s sight (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). When a person accepts the gospel message that Christ died for them, was buried, and raised on the third day (1 Cor 15:3-4), and then personally believes in Jesus as their Savior, they are immediately and forever justified in the eyes of the Lord. Justification in God’s sight is a once-and-done event that forever declares a person is right with the Lord, and this because the finished work of Christ has been applied to them at the moment they trusted Jesus as their Savior. At the moment of faith in Christ, “everyone who believes in Him receives forgiveness of sins” (Acts 10:43), receives “the gift of righteousness” (Rom 5:17), which is “the righteousness which comes from God on the basis of faith” (Phil 3:9), and “the free gift of…eternal life” (Rom 6:23; cf., John 10:28). At the moment of spiritual birth (1 Pet 1:3, 23), the believer is sealed by God the Holy Spirit (Eph 1:13; 4:30), and thus cannot be unsealed.
After we become children of God by faith in Christ (John 1:12; Gal 3:26), the Lord expects us to become sanctified. Christian sanctification refers to the process by which a believer is set apart and made holy or purified by God. It’s a progressive work of the Holy Spirit in the life of a Christian, transforming us to become more like Christ in character, conduct, and devotion to God. The process of sanctification begins at the moment of salvation, when the believer is declared holy in God’s sight through the imputed righteousness of Christ (Rom 5:17; Phil 3:9). However, sanctification continues throughout the believer’s life as we grow in our relationship with God.
Those who have positive volition, and are obedient-to-the-Word believers, will respond positively to God and pursue sanctification. As those who are now “the saints in Light” (Col 1:12), we need to act like it, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light; for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:8-10). And we are to “lay aside the deeds of darkness and put on the armor of light” (Rom 13:12), and learn to function “in the midst of a crooked and perverse generation, among whom you appear as lights in the world” (Phil 2:15). Being a light in the world means helping those who are positive to God to know Him. It means sharing Scripture with them. It means sharing the gospel of grace to the lost who want to know God so they might be saved (John 3:16; Acts 4:12; 16:31; 1 Cor 15:3-4; Eph 2:8-9). And for Christians who want to grow spiritually, it means helping them know God’s Word so they can advance to spiritual maturity (Heb 6:1; cf., 2 Tim 3:16-17; 1 Pet 2:2; 2 Pet 3:18). This life honors the Lord, edifies others, and creates within us a personal sense of destiny that is tied to the infinite, personal, creator God who has called us into a relationship and walk with Him.
But it is possible for Christians to turn to a lifestyle of sin, and this until the end of their days. But there are severe consequences for Christians who choose the sinful path. When Christians sin, we are not in danger of condemnation (Rom 8:1; 35-39), we do not forfeit the free gift of eternal life (John 10:28; Rom 3:24; 6:23), and we do not cease to possess the righteousness of God that was given to us at the moment of faith in Christ (Rom 5:17; Phil 3:9). When Christians sin, we are walking in darkness and have broken fellowship with God (1 John 1:5-6), and stifled the work of the Holy Spirit who dwells within us (Eph 4:30; 1 Th 5:19). If we continue in sin, or leave our sin unconfessed, we are in real danger of divine discipline from the Lord (Psa 32:3-4; Heb 12:6; 1 John 5:16-17; cf. Dan 4:37). Even though David was forgiven for his sin with Bathsheba (2 Sam 12:13), he still faced earthly consequences that impacted him and his family (2 Sam 12:10-14). Egregious sin, and ongoing sin, can eventuate in divine discipline to the point of physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5; 1 Cor 11:30), as well as the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8). These are serious punishments by the Lord which impact a believer in time and eternity; however, the sinning saint is not in danger of losing salvation.
Summary
In summary, in Matthew 7:15-23, Jesus issued a warning to His disciples about false prophets who masquerade as righteous persons. These false prophets, often religious leaders like the scribes and Pharisees, prioritize and propagate their false doctrines and man-made traditions over God’s written commandments. Jesus emphasized the importance of recognizing these false prophets by their fruits, which refer to their teachings and actions which contradict God’s Word. Today, different theological perspectives interpret Matthew 7:15-23 differently, with Arminians emphasizing the necessity of works alongside faith for salvation, proponents of Lordship Salvation highlighting the transformative nature of genuine faith, and Free Grace proponents asserting salvation as a free gift from God, independent of human works.
Jesus’ words in Matthew 7:15-23 were a caution against false prophets, not an effort to instill fear, insecurity, or uncertainty in believers about their eternal salvation. The Bible plainly teaches that Christians can have assurance of their salvation, as John wrote, “I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). Possessing eternal life is not a guessing game. As Christians, we know whom we have believed in, and can say with Paul, “I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day” (2 Tim 1:12).
Dr. Steven R. Cook
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[1] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1150.
[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 24–25.
[3] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1223.
[4] Louis A. Barbieri Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 34.
[5] Ibid., 34.