Everyone who comes to Me
This phrase invites us to consider the open invitation of Jesus to all people. The Greek word for "comes" (ἔρχομαι, erchomai) implies an action of moving towards someone or something. In the context of the Gospel, it signifies a spiritual approach, a willingness to draw near to Christ. Historically, this reflects the inclusive nature of Jesus' ministry, reaching out to Jews and Gentiles alike. The phrase underscores the universality of the Gospel message, emphasizing that salvation and discipleship are available to everyone who seeks Jesus.

and hears My words
The act of hearing in the biblical sense goes beyond mere auditory reception; it involves understanding and internalizing the message. The Greek word for "hears" (ἀκούω, akouo) suggests a deeper level of listening that leads to comprehension and response. In the historical context of Jesus' time, oral tradition was a primary means of communication, and hearing was a critical component of learning. This phrase challenges believers to not only listen to Jesus' teachings but to truly grasp their meaning and significance.

and acts on them
This phrase highlights the necessity of putting faith into action. The Greek word for "acts" (ποιέω, poieo) means to do or to make, indicating that true discipleship involves active obedience. In the scriptural context, this reflects the teaching of James 1:22, which urges believers to be doers of the word, not hearers only. The historical context of Jesus' audience, who were familiar with the legalistic practices of the Pharisees, underscores the radical nature of this call to genuine, heartfelt obedience.

I will show you
Here, Jesus promises to reveal or demonstrate something significant. The Greek word for "show" (δείκνυμι, deiknymi) means to make known or to point out. This phrase suggests that Jesus, as the ultimate teacher, will provide clarity and understanding to those who follow His teachings. It reflects the biblical theme of revelation, where God makes His will and truth known to humanity through Christ.

what he is like
This concluding phrase sets the stage for the parable that follows, illustrating the outcome of living according to Jesus' teachings. The use of the word "like" (ὅμοιος, homoios) indicates a comparison or analogy, a common teaching method used by Jesus to convey spiritual truths. In the broader scriptural context, this phrase invites believers to reflect on the nature and character of a true disciple, one who builds their life on the solid foundation of Christ's words.

(47-49) Whosoever cometh to me .--See Notes on Matthew 7:24-27. Here again the all but verbal reproduction of the parable shows the impression which its repetition had left on the minds of men. The variations, however, are not without significance. St. Luke alone reports that the wise man "digged deep" (better, digged, and made it deep), and so brings out the toil and labour which attends the laying the foundation. It is not a passing emotion of assurance, a momentary act of faith, but involves a process that goes deep through the surface strata of the life, till it finds a foundation in a purified and strengthened will, or, to anticipate St. Paul's teaching, in the "new man" within us, which is one with the presence of Christ as "the hope of glory" (Ephesians 4:24; Colossians 1:27).

Verses 47-49. - Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: he is like a man which built a house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation built a house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great. "The surrounding scenery may, in this as in other instances, have suggested the illustration. As in all hilly countries, the streams of Galilee rush down the torrent-beds during the winter and early spring, sweep all before them, overflow their banks, and leave beds of alluvial deposit on either side. When summer comes their waters fail (comp. Jeremiah 15:18; Job 6:15), and what had seemed a goodly river is then a tract covered with debris of stones and sand. A stranger coming to build might be attracted by the ready-prepared level surface of the sand. It would be easier to build there instead of working upon the hard and rugged rock. But the people of the land would know and mock the folly of such a builder, and he would pass (our Lord's words may possibly refer to something that had actually occurred) into a byword of reproach. On such a house the winter torrent had swept down in its fury, and the storms had raged, and then the fair fabric, on which time and money had been expended, had given way and fallen into a heap of ruins" (Dean Plumptre). Augustine has some weighty and practical comments on this simile of the Master's, with which, as a picture of what they had no doubt seen with their own eyes, the listening multitude would be singularly impressed. The great Latin Father calls special attention to the fact that in this picture of our Lord's the declared rejecters of the truth do not appear mirrored. In both the cases here instanced there is a readiness to hear the truth. Both the men of the parable-story built their house, but in one case the building ends in terrible disaster. "Would it have been better," asks Augustine ('Serm.' 179. 9), "not to have built at all if the building is thus to perish?" He answers, "Scarcely so; that were not to hear at all - to have built nothing. The fate of such will be to be swept away naked, exposed to wind and rain and torrents. The doom is similar in both cases; the lesson of the Lord is one easy to grasp. The wise man will hear, and, when he hears, will do, that is, will translate his impressions into actions. This will be to build a house upon a rock" (see Archbishop Trench, 'Exposition of the Sermon on the Mount,' drawn from Augustine on Matthew 7:24-27). There is something very striking in the words with which our Master concluded his great sermon, "and the ruin of that house was great." "After all," men would say, "it was only the destruction of one human being." But our Lord's saying reminds us that in his eyes the ruin of one immortal soul is a thought full of unspeakable sorrow. "Jesus, in closing his discourse, leaves his hearers under the impression of this solemn thought. Each of them, while listening to this last word, might think that he heard the crash of the falling edifice, and say within himself, 'This disaster will be mine, if I prove hypocritical or inconsistent'" (Godet). In ver. 48 some, though not all, of the ancient authorities, instead of the words, "for it was founded upon a rock," read, "because it had been well built." This text is adopted in the Revised Version, the old reading, as less probably correct, being relegated to the margin.

Parallel Commentaries ...

I will show
ὑποδείξω (hypodeixō)
Verb - Future Indicative Active - 1st Person Singular
Strong's 5263: To indicate, intimate, suggest, show, prove. From hupo and deiknuo; to exhibit under the eyes, i.e. to exemplify.

you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

what
τίνι (tini)
Interrogative / Indefinite Pronoun - Dative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

he is
ἐστὶν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

like
ὅμοιος (homoios)
Adjective - Nominative Masculine Singular
Strong's 3664: Like, similar to, resembling, of equal rank. From the base of homou; similar.

who
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

comes
ἐρχόμενος (erchomenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's 2064: To come, go.

to
πρός (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

Me
με (me)
Personal / Possessive Pronoun - Accusative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

hears
ἀκούων (akouōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 191: To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

My
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

words
λόγων (logōn)
Noun - Genitive Masculine Plural
Strong's 3056: From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

acts on
ποιῶν (poiōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

them:
αὐτούς (autous)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Gospels: Luke 6:47 Everyone who comes to me and hears (Luke Lu Lk)