Exegetical and Hermeneutical Commentary of Matthew 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?
22. in that day ] The day of judgment. This is a forecast far into the distant future, when it would be worth while to assume Christianity, when hypocrisy would take the form of pretending to be a follower of the now despised Jesus. (See Canon Mozley’s sermon On the reversal of human judgment.)
For the pathetic repetition, Lord, Lord, cp. ch. Mat 23:37; Luk 22:31.
prophesied ] i. e. preached. The greatest of preachers dreads such a sentence. 1Co 9:27, “Lest that by any means, when I have preached to others, I myself should be a castaway.”
devils ] See note, ch. Mat 4:24.
Fuente: The Cambridge Bible for Schools and Colleges
In that day – That is, in the last day, the day of judgment; the time when the principles of all pretenders to prophecy and piety shall be tried.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. Many will say to me in that day] , in that very day, viz. the day of judgment – have we not prophesied, taught, publicly preached, in thy name; acknowledging thee to be the only Saviour, and proclaiming thee as such to others; cast out demons, impure spirits, who had taken possession of the bodies of men; done many miracles, being assisted by supernatural agency to invert even the course of nature, and thus prove the truth of the doctrine we preached?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That by that day is to be understood the day of judgment is generally agreed by interpreters.
We have prophesied in thy name; that is, revealed thy will unto people;
and in thy name, that is, by thy authority and power,
cast out devils, and done many wonderful works, that is, wrought many miraculous operations. In the Old Testament we find Baalam and Saul prophesying, who were both wicked men. Judas was sent out (under the New Testament) both to preach and to work miracles. So as none from gifts, no, not the most eminent and extraordinary gifts, can conclude the goodness of his state, or any special favour with God.
I will profess, that is, I will openly declare to them,
I never knew you, that is, so as to approve you, or take pleasure in you.
Depart from me, ye that work iniquity: see Mat 25:41.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Many will say to me in thatdayWhat day? It is emphatically unnamed. But it is the day towhich He had just referred, when men shall “enter” or notenter “into the kingdom of heaven.” (See a similar way ofspeaking of “that day” in 2Ti 1:12;2Ti 4:8).
Lord, LordThereiteration denotes surprise. “What, Lord? How is this? Are weto be disowned?”
have we not prophesiedor,”publicly taught.” As one of the special gifts of theSpirit in the early Church, it has the sense of “inspired andauthoritative teaching,” and is ranked next to the apostleship.(See 1Co 12:28; Eph 4:11).In this sense it is used here, as appears from what follows.
in thy nameor, “tothy name,” and so in the two following clauses”havingreference to Thy name as the sole power in which we did it.”
and in thy name have cast outdevils? and in thy name done many wonderful worksor, miracles.These are selected as three examples of the highest services renderedto the Christian cause, and through the power of Christ’s own name,invoked for that purpose; He Himself, too, responding to the call.And the threefold repetition of the question, each time in the sameform, expresses in the liveliest manner the astonishment of thespeakers at the view now taken of them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ro 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, Mr 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, Ac 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?
Fuente: John Gill’s Exposition of the Entire Bible
Did we not prophesy in thy name? ( ;). The use of in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ’s name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. “I never knew you” ( ). “I was never acquainted with you” (experimental knowledge). Success, as the world counts it, is not a criterion of one’s knowledge of Christ and relation to him. “I will profess unto them” ( ), the very word used of profession of Christ before men (Mt 10:32). This word Jesus will use for public and open announcement of their doom.
Fuente: Robertson’s Word Pictures in the New Testament
Have we not [] . That form of the negative is used which expects an affirmative answer. It therefore pictures both the self – conceit and the self – deception of these persons. “Surely we have prophesied,” etc.
Fuente: Vincent’s Word Studies in the New Testament
1) “Many will say to me in that day,” (polloi erousin moi en ekeine te hemera) “Many will repeatedly say to me in that day,” that day of judgment accounting for them, Rom 2:16. Vainly having depended on their empty profession, morality, and good works to save them; They cry in horror, as the rich man in hell who heeded not Moses and the prophets did, Luk 16:19-31; Rev 14:9-13.
2) “Lord, Lord, have we not prophesied in thy name,” (kurie, kurie, ou to so onomati epropheteusamen) “Lord, Lord, did we not prophecy in your name?” by your authority. They will challenge Jesus Christ, the judge at that hour with impudent affrontery, attempt to argue their way into heaven on the basis of their good works, without a precedent regenerating faith in Him, Joh 3:3; Joh 3:5.
3) “And in thy name have cast out devils?” (kai to so onomati daimonia eksebalomen) “And in your name expelled, (cast or driven out) demons?” demon spirits, Luk 10:17-20. How many, besides Judas Iscariot, one of the empowered false apostles of the twelve, will be among those also described 2Co 11:13-15? See Tit 3:5-7.
4) “And in thy name done many wonderful works?” (kai to so onomati dunameis, pollas epoiesamen) “And in your name (by your authority) done many powerful deeds?” Many spectacular things; yet, this is not how salvation is received, a requisite to good works and church service, Eph 2:8-10. The necessary inference and major premise of their entrance into heaven’s appeal shall be, not on the merits of grace or faith in the blood of Jesus Christ, but on their good works, not by faith in Jesus Christ as Savior! See Joh 8:24; Joh 6:37; Rom 10:8-13.
Fuente: Garner-Howes Baptist Commentary
22. Many will say to me Christ again summons hypocrites to his judgment-seat, as we showed a little ago from Luke. So long as they hold a place in his Church, they both flatter themselves and deceive others. He therefore declares, that a day is coming, when he will cleanse his barn, and separate the chaff and straw from the pure wheat. To prophesy in the name of Christ is, to discharge the office of teacher by his authority, and, as it were, under his direction. Prophecy is here, I think, taken in a large sense, as in the fourteenth chapter of the Epistle to the Corinthians. He might have simply used the word preach, but purposely employed the more honorable appellation, in order to show more clearly, that an outward profession is nothing, whatever may be its brilliancy in the eyes of men. To do wonderful works in the name of Christ is nothing else than to perform miracles by his power, authority, command, and direction: for, though the word ὁμολογήσω, powers, is sometimes confined to one class of miracles, yet in this and many other passages it denotes every kind of miracles.
Fuente: Calvin’s Complete Commentary
(22) Many will say to me in that day.No part of the Sermon on the Mount is more marvellous in its claims than this; to those who see in Christ only a human Teacher with a higher morality than Hillel or Seneca, none more utterly incomprehensible. At the commencement of His ministry, in a discourse which, though it is spoken in the tone of authority, gives no prominence to His mission as the Messiah, He yet claims, with the calmness of assured conviction, to be the Judge before whom the faithful and the hypocrites will alike have to give an account. In that day (the words, though they would not suggest, as afterwards, the thought of His own advent, would yet carry the minds of men to the great and dreadful day of Mal. 4:5) the words Lord, Lord, would mean more than the expression of human courtesy.
Have we not prophesied in thy name?Here, also, there is the implied calm assertion of a supernatural power, not resting in Himself alone, but imparted to His followers, and exercised, or at least claimed, by some who did not themselves fulfil the conditions of His kingdom. Here, as everywhere in the New Testament, prophesying is more than mere prediction, and includes the whole work of delivering a message to men, as coming directly from God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Say to me in that day What day but the final judgment? Lord, Lord The officious service of the lips. No high profession, no baptismal ordinance, no Church membership, no ministerial garb, no pulpit popularity, not oven revivals under our labours, are sure tests of our acceptance at the final judgment.
Prophesied As the whole Gospel is a real prophecy, foretelling the vast futures of the human race death, judgment, and eternity, so every preacher is a prophet. Here, then, are preachers who plead their ministry in vain in that day. Cast out devils Their ministry had converted men’s souls, casting out Satan from their hearts. How sad a case is his who saves others while himself he fails to save! Wonderful works Great revivals of religion! Surely these ought to save the man! Not if his own heart was false. He may have preached truth enough to save his own soul, and God blessed many who obeyed the truth from his false lips; but he obeyed not the truth he preached. He showed the way to heaven, hut went not himself. Among the mighty works he wrought, his own salvation was not one.
Fuente: Whedon’s Commentary on the Old and New Testaments
Many will say to me in that day, Lord, Lord,
Did we not prophesy by your name,
And by your name cast out demons,
And by your name do many mighty works?
And then will I profess to them, I never knew you,
Depart from me, you who work iniquity.
And then with remarkable suddenness Jesus brings them up short with a new revelation concerning Himself, a revelation made clearer in Mat 28:20 (compare Mat 26:64; Mat 24:27; Mat 24:30-31). ‘In that Day’ is a prophetic phrase which indicates any day when ‘the Lord’ will call men to account in varying circumstances. It is used of historical periods of judgment (e.g. Isa 7:20), it is used of the coming and effectiveness of the Coming One (e.g. Isa 11:10-11; Hos 2:21-23; Amo 9:11), and it is used of God’s final Day (Isa 2:11; Isa 2:17; Isa 2:20; Isa 4:1-2; Isa 27:1; Isa 28:5). It is this last which Jesus has in mind here. Here then ‘Lord, Lord’ must be given its full and deepest meaning (although possibly only recognised by them later). They are to recognise His authority and uniqueness and bow to it. And here they look to Him for hope in that dread Day. But they look without hope.
And yet they have such confidence. They had such a high opinion of themselves. They had ‘spoken prophetically’ in His Name (but it was their own words and ideas and wisdom that they had spoken), they had ‘cast out demons’ in His Name (but without themselves submitting to Him and His Name), they had done ‘mighty works’ in His Name, by utilising the methods of such wonder-workers, but these had not resulted from the power of God (remarkable effects can result by arousing people’s ‘faith’ without it signifying anything spiritually, for so many of people’s problems and illnesses have a psychological root, and the body is attuned to respond to a positive attitude. It was even more so in a day when men looked to a multiplicity of gods and could imagine themselves smitten because they had displeased the gods). So here were prophets and wonder-workers who had made use of the Name of Jesus, fully confident in their right to do so, believing themselves to be disciples, and had convinced at least themselves that they were successfully carrying on His ministry. And they therefore expected to have Jesus’ support. Where then had they failed? They had failed in two ways. Firstly in that they had failed to be ‘known’ to Jesus (compare Mat 25:12). He had not appointed or approved them (as He did the man in Luk 9:49-50. Thus it was not just a matter of being unofficial). They had not submitted to Him in His Kingly Rule. There had been no establishment of a personal relationship with Him. This was an indictment indeed for God’s promise concerning the last days had been that all would know Him, from the least to the greatest, and would therefore be known of Him as He forgave their sin and no more remembered their iniquity (Jer 31:34). We can compare how God had said of Abraham, ‘for I have known him’ (Gen 18:19) with the result that Abraham had taught his children to keep the way of the Lord. That is what happens when God knows men. Thus not to be known by Jesus was a sign that they were none of His.
And secondly they had failed in that His failure to know them had been revealed by their ‘working of iniquity (lawlessness)’, which may simply mean that they had neglected Jesus’ teachings concerning the Law, e.g. Mat 7:12. Thus they had not sought to do the will of His Father. Their minds had been fixed on their own agenda and their own ideas. God had not really been in their thoughts.
Note how closely they appeared to have paralleled the Apostles. They too had preached in His Name, they too had cast out demons and done wonderful works (Mat 10:7-8). But how different had been the attitude of their hearts. All the Apostles, save one who would later be exposed, had done it out of love for Christ. Notice how this confirms that there was a very real sense in which the Apostles could, in Galilee, have been seen in those days as performing a prophetic function, although of course as representatives of the prophet Jesus.
There are many like these ‘false prophets’ today. It may even be true of some successful ‘spiritual healers’ who operate in the name of Jesus, but are self-appointed and not known to Him. They reveal what they really are by the lives that they live, the large houses that they possess and the model of their cars. Jesus leaves us in no doubt as to the two questions that we must ask ourselves. Are we known to Him? Have we repented and come humbly to Him and to the foot of His cross? Have we received His cleansing in ‘the blood of Jesus’ (1Jn 1:7)? And secondly are we seeking, however unsatisfactorily in the short term, to do the will of His Father? Is that where our heart is? For it is where the heart is that counts. Is it our desire to do His will? Do we grieve when we fail to do His will? For no man or woman who is truly known to Jesus can fail to desire to do His Father’s will, even though it be a struggle in which they often fail (compare Rom 6:21; Rom 7:14-25). And if we glibly proceed on our way without being concerned about His will then we need to heed Paul’s words, ‘examine yourselves whether you be in the faith. Do you not know that Christ is in you, unless you be in a condition of being rejected?’ (2Co 13:5; compare Rom 8:9-10). And if Christ is in you the body is dead because of sin, but the Spirit is life because of righteousness (Rom 8:10). It is no good saying ‘Lord, Lord’ if we do not desire to do the will of His Father.
‘Depart from Me.’ Had He just said ‘Depart’ we may have seen this as simply indicating that Jesus had some position of authority in Heaven and was acting on behalf of Another. But ‘Depart from Me ’ is more significant. It is taken from Psa 6:8 but given a new and deeper significance (although even in the Psalm it is a king who has come through suffering and is now triumphant and is dismissing his adversaries). It indicates that central to the eternal kingdom will be Jesus Christ. To enter there is to be with Him (1Jn 3:2; Rev 21:22-23; Rev 22:3). And to be commanded to depart from Him is to lose all hope, because all centres on Him (Rev 20:11). Here Jesus already has the awareness that all judgment has been committed to Him (Mat 16:27; Mat 24:30-31; Mat 25:31; Joh 5:22; Joh 5:27; Act 17:31), and that the Kingly Rule of Heaven is His Rule..
‘You who work lawlessness (anomian).’ The word ‘lawlessness’ is also found in Mat 13:41, where the angels gather ‘those who do lawlessness’ out of the sphere of His Kingly Rule; Mat 23:28 where the Pharisees are outwardly righteous but inwardly hypocritical and ‘lawless’; and Mat 24:12 where the multiplying of ‘lawlessness’ leads to the love of many growing cold. Mat 13:41 fits the context here well. They have failed to enter under His Kingly Rule and therefore they must now be removed from it. 23 28 confirms that the Pharisees can be seen under this heading as those rejected for lawlessness. Their righteousness has therefore not been sufficient for them to enter the Kingly Rule of Heaven, so that now they are told to depart, along with all other false teachers, and Mat 24:12 sadly reveals the terrible impact of their behaviour. They must be seen as partly responsible for that situation. They have contributed to man’s state of lawlessness. In each case then the teaching of the Sermon of the Mount has been thrust aside, with the result that they too are thrust aside.
Fuente: Commentary Series on the Bible by Peter Pett
Christ’s warning of Judgment:
v. 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?
v. 23. And then will I profess unto them, I never knew you; depart from Me, ye that work iniquity. In that day, in the great, dread Day of Judgment, when the thoughts and desires of mind and heart will be revealed, there will be many, a large number, that will make a plea in their behalf. They will point to all kinds of notable deeds that have the appearance of miracles. But whether this be prophecy, or whether it be the casting out of devils, or whether it be some other wonderful work; also whether the miracles were expressly made in His name and ostensibly in His power, all this will avail them nothing. Though they repeat the phrase “in Thy name,” clinging to it as to a forlorn hope that might soften the heart of the Judge, that very expression will prove their undoing. For He, on His part, also has a profession to make. Perhaps they are sincere in thinking that He ought to own them, acknowledge them, but He is of a different opinion. He finds it necessary to expose the hollowness of their confession. Never, during their whole career, while they were deluding themselves and leading others into delusion, while they were using His name in vain in the attempt to promote their gain, has He known them. They have never become His intimates, their hearts were always far from Him, they had no faith. To Him, therefore, all their works prove them to be workers of iniquity, having used His name without right or warrant in carrying out something which He had neither commanded nor sanctioned. Their sentence is brief, but terrible. “Depart from Me,” Mat 25:41; be separated forever from the salvation, the glory and beauty which intimacy with Me implies. For in blessed union with Christ all is heaven; in separation from Him there is nothing but damnation.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 7:22. In that day That is, the day of judgment so called by way of eminence. Instead of devils, Dr. Heylin reads daemons; for as an evil spirit is called by two different names in the original; namely , where it is spoken of as the tempter or accuser of mankind, and , where bodily possessions are spoken of, it would be proper to render the first by devil, and the second by daemon. There certainly is a material difference, though we can give no satisfactory account of it. Have we not prophesied, in this place, means preached; and indeed they are often synonymous terms in the New Testament. Bad men, on some occasions, have, in the wisdom of Providence, been commissioned by God to signify his pleasure, and have been furnished with powers to prove their commission; witness Judas Iscariot, who was admitted into the college of apostles by our Lord himself. Prophesying and preaching, ejecting of devils, and other miracles are mentioned, to shew that no gift, endowment, or accomplishment whatsoever, without faith and holiness, will avail with God;a caution very proper at all times, and particularly in those days, when the gifts of the Spirit were to be bestowed in such plenty on those who made profession of Christianity. See Macknight and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 7:22-23 . . ] Euth. Zigabenus, , . Comp. the Jewish phraseology; Schoettgen, Hor. in loco .
] not jussu et auctoritate sua (as the majority of commentators, Fritzsche included), as if it had been ., but by means of Thy name, i.e. through Thy name (“Jesus Messiah”), having satisfied our religious consciousness, and having become the object of our confession. It was by this, as forming the condition and instrument, that the works in question were accomplished. In the casting out of devils and in performing miracles the name was pronounced , Act 3:6 ; Act 19:13 ; comp. on Luk 9:49 ; Luk 10:17 .
Notice the stress laid upon the , and the threefold repetition of the prominent words ., as expressing that by which the individuals in question think to shelter themselves from disapprobation and rejection, and make good their claim to the Messianic kingdom.
.] not in the special sense of foretelling (Grotius, Fritzsche), but (comp. Mat 7:15 ) with reference to those who taught under the influence of a prophetic enthusiasm (see note on 1Co 12:10 ). The distinguishing feature in those men is an impure, often fanatical, boldness in the faith, which, though enabling them to perform outward acts of a marvellous nature, yet fails to exercise any influence upon their own moral life just the sort of thing described by Paul in 1Co 13:2 , and the manifestations of which are to be met with in every age, especially in times of great religious excitement.
Mat 7:23 . .] “ aperte , magna potestas hujus dicti,” Bengel. The conscious dignity of the future judge of the world .
] Recitative . The rendering because , to which a different arrangement of the words by Origen, Chrysostom, Cyprian, and others has given rise ( after .), is less in harmony with the emotion of the passage.
] not probavi (Kuinoel), but novi . Because (“etsi nomen meum allegatis,” Bengel) I have never known you, have obtained no knowledge of you whatever, which I would have done (Joh 10:14 ) had ye really been in fellowship with me. Comp. Luk 13:27 . The knowledge is the knowledge of experience founded upon the possession of a common life . Similarly 1Co 8:3 ; 1Co 13:12 ; Gal 4:9 .
, . . .] according to Psa 6:9 . Comp. Mat 25:41 . . is used as a substantive; while is the antithesis of , 2Co 6:14 , Heb 1:9 , as in Mat 13:41 , Mat 23:28 , Mat 24:12 . Notice how in this passage the great utterance of Mat 7:17-18 continues to echo to the last, and to bear the impress of the final judgment; comp. Rom 2:13 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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?
Ver. 22. Many will say to me in that day, &c. ] That day of judgment, by an appellative proper called “that day,” or at the day of death; for every man’s death’s day is his doom’s day, Heb 9:27 ; Then they shall come bouncing at heaven’s gates with “Lord, Lord, open unto us,” and make no other reckoning but to enter with the first, which shows that a hypocrite may live and die in self-delusion, and miss heaven in the height of his hopes. He hanged them upon nothing (as God hath hanged the earth, Job 26:7 ); they prove unto him, therefore, as the giving up of the ghost, which is but cold comfort, and serve him no better than Absalom’s mule did her master in his greatest need. “What,” saith Job, “is the hope of the hypocrite, though he hath gained much, when God shall take away his soul? will God hear his cry when trouble comes upon him?” Job 27:8-9 . Will his crying, Lord, Lord, rescue him in the day of wrath? No, no. God will pour upon him, and not spare, “fire and brimstone, storm and tempest; this shall be the portion of his cup.” The just execution of that terrible commination,Rev 3:16Rev 3:16 , shall certainly crush his heart with everlasting horror, confusion, and woe. Oh that this truth were thoroughly thought on and believed! but men are wondrously apt to deceive themselves in point of salvation. Therefore doth the apostle so often premise, “Be not deceived,” When he reckoneth up reprobates, 1Co 6:9 ; Eph 5:6 , &c. Themselves they may deceive, and others, but “God is not mocked.” Balaam seems, by his words and wishes, a friend to Israel; yet he is so far from inheriting with them, that he is destroyed by them. This will be the portion of hypocrites from the Lord. If their hearts be not upright with him, he will never give them his hand, no, though they follow him as close as Jehonadab did Jehu, 2Ki 10:15 . Their hopes shall fail them when at highest; as Esau’s did, returning from his venison.
Have we not prophesied in thy name? ] A man may preach profitably to others, and yet himself be a castaway, 1Co 9:27 . Pendleton confirmed Saunders, and afterwards turned tippet himself. Harding, a little before King Edward VI died, was heard openly in his sermons in London to exhort the people with great vehemence after this sort, That if trouble came, they should never shrink from the true doctrine of the gospel which they had received, but take it rather for a trial sent by God to prove them whether they would abide by it or no. All which to be true, saith Mr Fox, they can testify that heard him, and are yet alive; who also foreseeing the plague to come, were then much confirmed by his words. In Queen Mary’s days he turned apostate, and so continued, notwithstanding an excellent letter of the Lady Jane Dudley, written to him while he was prisoner; wherein she stirs him up to “remember the horrible history of Julian of old, and the lamentable case of Spira of late, and so to return to Christ, who now stretcheth out (saith she) his arms to receive you, ready to fall upon your neck and kiss you, and last of all to feast you with the dainties and delicacies of his own precious blood: which undoubtedly, if it might stand with his determinate purpose, he would not let to shed again rather than you should be lost.” And so she goes on most sweetly: sed surdo fabulam, she lost her sweet words. As likewise did William Wolsey, the martyr, upon Denton the smith of Wells in Cambridgeshire; and some others, upon Mr West, chaplain to Bishop Ridley, who refusing to die in Christ’s cause with his master, said mass against his conscience. Bishop Latimer, in a sermon before King Edward, tells of one who fell away from the known truth, and became a scorner of it, yet was afterward touched in conscience for the same. Beware of this sin, saith he, for I have known no more but this that repented. Joannes Speiserus, Doctor of Divinity, and preacher at Augsburg in Germany, A.D. 1523, began to teach the truth of the gospel, and did it so effectually, that various common harlots were converted, and betook themselves to a better course of life. (Scultet. Annul. p. 118.) But he afterwards revolted again to the Papists, and came to a miserable end. The like is reported of Brisonettus, Bishop of Melda, a town of France, 10 miles from Paris. And who doubts but Judas the traitor was a great preacher, a caster out of devils, and doer of many great works in Christ’s name, as well as other of the disciples Nicodemus was nothing to him. He (saith one) was a night professor only, but Judas in the sight of all. He was a slow scholar, Judas a forward preacher. Yet at last, when Judas betrayed Christ in the night, Nicodemus faithfully professed him in the day. Therefore will Christ confess him before God, angels, and men, when Judas shall hear, Avaunt, thou worker of iniquity, I know thee not. Neronis (Quantus artifex pereo?) quadrabit in te peritum et periturum. Secleat in labris suada, sed et fibris gratia; quae sola vere flexanima suada, et medulla suadae penetrantissima. Summopere cavendum divino praeconi, ne dicta, factis deficientibus, erubescant. Let not the preacher give himself the lie, by a life unsuitable to his sermons.
And in thy name have done many wonderful works ] By a faith of miracles, whereby a man may remove mountains, and yet miscarry, 1Co 13:2 . And here such as work wonders may deceive themselves in the main point of their own salvation; how much more may they deceive others in this or that particular point of doctrine? The coming of Antichrist is after the “working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish,” 2Th 2:9-10 . Lying wonders they are called in regard not only of the end, which is to deceive, but of the substance; for the devil cannot do a true miracle, which is ever beside and against nature and second causes; such as whereof there can be no natural reason possibly rendered, no, though it be hidden from us. The devil, I say, cannot do a miracle. He may do magic and cast a mist. St Jerome writes, that a certain damsel was brought to Macarius by her father, who complained that his daughter was by witchcraft turned into a mare. Macarius answered, that he could see no such thing in her, nothing but human shape, and that their eyes, that thought and said so, were blinded by Satan, wherefore turning himself to prayer, he obtained, that the mist might be removed from the parents’ eyes, and then they saw their mistake. The like is reported of Mr Tyndale the martyr, that being at Antwerp among a company of merchants, he hindered, by his presence and prayers, a certain magician, that he could not play his feats; so that he was compelled openly to confess that there was some man there at supper that disturbed and hindered all his doings. So that a man even in the martyrs of these days (saith Mr Fox) cannot lack the miracles of true faith, if they were to be desired. O ye Papists (said Bainham, in the midst of the flame), behold, you look for miracles: here now you may see a miracle; for in this fire I feel no more pain than if I were in a bed of down; it is to me as a bed of roses. But the devil is ashamed (saith Gretser the Jesuit) to confirm Luther’s doctrine with miracles. a We could tell him and his fellows, of Myconius recovered out of a desperate disease by Luther’s prayers, which Myconius acknowledged for a miracle to his dying day. And of another young man of Wittenberg that had sold himself to the devil, body and soul, for money, and sealed the obligation with his own blood, but was delivered by Luther’s prayers out of the danger of the devil, who was compelled (saith Mr Fox) at last to throw in the obligation at the window, and bade the young man take it unto him again. But he that now requireth miracles for the confirmation of his faith, is himself a great miracle, saith Austin. b Manna ceased when they came into Canaan; as if it would say, Ye need no miracles now you have means. The wonderful preservation of Luther, that man of God, amidst so many potent enemies, the publishing and carrying of his doctrine, in the space of a month, throughout all Germany and some foreign countries, as it were upon angels’ wings, c the establishing of the Reformation to be done by so weak and simple means, yea, by casual and cross means, against the force of so puissant and public an adversary, this is that miracle which we are in these times to look for.
a Prudet diabolum Lutheri doctrinam miraculis confirmare. Melch. Adam. in Vita Lutheri.
b Qui adhue prodigia ut credat, inquirit, magnum est ipse prodigium. Aug.
c Evangelium tam celeri volatu ferebatur et quidem spatio menstruo per universam Germaniam, et aliquot regiones exteras, ut ipsi angeli cursores, &c. Melch. Adam. in Vita Myconii.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. ] perhaps refers to Mat 7:19 : or it may be the expression so common in the Prophets of the great day of the Lord: e.g. Isa 2:20 ; Isa 25:9 , a [91] . fr. So the Jews called the great day of judgment “that day,” see Schttgen, Hor. i. p. 82.
[91] alii = some cursive mss.
perhaps = . . ., jussu et auctoritate tua , but better by thy Name, that name having, as Meyer, filled out our belief and been the object of our confession of faith. The dative in this case is instrumental , cf. Winer, 31. 7.
. preached, not necessarily foretold future events: 1Co 12:10 , and note. On . . see note on ch. Mat 8:32 .
Fuente: Henry Alford’s Greek Testament
Mat 7:22 . , the great dread judgment day of Jehovah expected by all Jews, with more or less solemn awe; a very grave reference. : thrice repeated, the main ground of hope. Past achievements, prophesyings, exorcisms, miracles are recited; but the chief point insisted on is: all was done in Thy name, honouring Thee, as the source of wisdom and power.
Fuente: The Expositors Greek Testament by Robertson
have = did. Note the Figure of speech Erotesis.
prophesied = acted as spokesmen. See App-49.
in Thy name = by or through Thy name. Note the Figure of speech Anadiplosis.
devils = demons.
wonderful works. Greek. dunamis (see App-172.); in Septuagint in this sense only in Job 37:16.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] perhaps refers to Mat 7:19 : or it may be the expression so common in the Prophets of the great day of the Lord: e.g. Isa 2:20; Isa 25:9, a[91]. fr. So the Jews called the great day of judgment that day, see Schttgen, Hor. i. p. 82.
[91] alii = some cursive mss.
perhaps = . . ., jussu et auctoritate tua, but better by thy Name, that name having, as Meyer, filled out our belief and been the object of our confession of faith. The dative in this case is instrumental, cf. Winer, 31. 7.
. preached, not necessarily foretold future events: 1Co 12:10, and note. On . . see note on ch. Mat 8:32.
Fuente: The Greek Testament
Mat 7:22. , many) even of those, perhaps, whom posterity has canonized and commanded to be accounted blessed and saints; many, certainly, of those who have had rare gifts, and have shown at times a good will (see Mar 9:39), who apprehend the power and the wisdom, but not the mercy of God.-, shall say) flattering themselves in their own persuasion. Many souls will retain the error, with which they deceive themselves, even up to that day:[344] [A miserable expectation, previously, is theirs: an awful judgment, subsequently!-V. g.] see ch. Mat 25:11. Hence may be illustrated the doctrine of the state after death. In the Judgment all things will at length be made known: see Rom 2:16; 1Co 3:13.- , on that day) that great day, in comparison with which all previous days are nothing.-THY) The emphasis and accent fall upon this word in each of the three clauses: THY, sc. that of the Lord.-, we have prophesied) We have openly proclaimed the mysteries of Thy kingdom. Add also: We have written commentaries and exegetical observations on books and passages of the Old and New Testament, we have preached fine sermons, etc.-, devils) It is not said , because ; is only used in the singular number.[345]
[344] Sc. the day of judgment.-(I. B.)
[345] Sc. with its technical meaning: for , in its original sense of accuser, may be used indiscriminately in all three numbers.-(I. B.)
Fuente: Gnomon of the New Testament
Devils
Devils, lit demons. To the reality and personality of demons the N.T. scriptures bear abundant testimony. As to their origin nothing is clearly revealed, but they are not to be confounded with the angels mentioned in 2Pe 2:4; Jud 1:6.
Summary: Demons are spirits Mat 12:43; Mat 12:45 are Satan’s emissaries; Mat 12:26; Mat 12:27; Mat 25:41 and so numerous as to make Satan’s power practically ubiquitous. Mar 5:9. They are capable of entering and controlling both men and beasts Mar 5:8; Mar 5:11-13 and earnestly seek embodiment, without which, apparently, they are powerless for evil.; Mat 12:43; Mat 12:44; Mar 5:10-12. Demon influence and demon possession are discriminated in the N. T. Instances of the latter are; Mat 4:24; Mat 8:16; Mat 8:28; Mat 8:33; Mat 9:32; Mat 12:22; Mar 1:32; Mar 5:15; Mar 5:16; Mar 5:18; Luk 8:35; Act 8:7; Act 16:16. They are unclean, sullen, violent, and malicious; Mat 8:28; Mat 9:23; Mat 10:1; Mat 12:43; Mar 1:23; Mar 5:3-5; Mar 9:17; Mar 9:20; Luk 6:18; Luk 9:39. They know Jesus Christ as Most High God, and recognize His supreme authority; Mat 8:31; Mat 8:32; Mar 1:24; Act 19:15; Jam 2:19. They know their eternal fate to be one of torment; Mat 8:29; Luk 8:31. They inflict physical maladies; Mat 12:22; Mat 17:15-18; Luk 13:16 but mental disease is to be distinguished from the disorder of mind due to demonical control. Demon influence may manifest itself in religion asceticism and formalism 1Ti 4:1-3 degenerating into uncleanness 2Pe 2:10-12. The sign of demon influence in religion is departing from the faith, i.e. the body of revealed truth in the Scriptures. 1Ti 4:1. The demons maintain especially a conflict with believers who would be spiritual.; Eph 6:12; 1Ti 4:1-3. All unbelievers are open to demon possession Eph 2:2. The believer’s resources, prayer and bodily control Mat 17:21 “the whole armour of God” Eph 6:13-18. Exorcism in the name of Jesus Christ Act 16:18 was practised for demon possession. One of the awful features of the apocalyptic judgments in which this age will end is an irruption of demons out the abyss. Rev 9:1-11.
Fuente: Scofield Reference Bible Notes
to me: Mat 7:21, Mat 24:36, Isa 2:11, Isa 2:17, Mal 3:17, Mal 3:18, Luk 10:12, 1Th 5:4, 2Th 1:10, 2Ti 1:12, 2Ti 1:18, 2Ti 4:8
have we: Mat 10:5-8, Num 24:4, Num 31:8, 1Ki 22:11-20, Jer 23:13-32, Luk 13:26, Joh 11:51, Act 19:13-15, 1Co 13:1, 1Co 13:2, Heb 6:4-6
Reciprocal: Num 22:9 – God Num 24:2 – the spirit Deu 13:2 – General Deu 14:7 – General 1Sa 10:6 – Spirit 1Sa 19:23 – the Spirit 2Sa 22:42 – unto the Lord 1Ki 13:11 – an old prophet 1Ki 13:20 – the word of the Lord Psa 50:16 – What Pro 1:28 – shall they Pro 10:29 – but Eze 18:24 – in his Mic 3:4 – cry Mat 8:12 – the children Mat 13:21 – root Mat 13:41 – and them Mat 25:44 – when Mar 9:39 – there Luk 7:40 – Master Luk 8:18 – from Luk 9:26 – of him Luk 10:20 – in this Luk 12:46 – and will appoint Luk 13:25 – Lord Luk 13:27 – I tell Joh 13:13 – call Act 3:6 – In 1Co 13:3 – though I give Phi 3:2 – evil Heb 4:13 – with 1Jo 1:6 – If
Fuente: The Treasury of Scripture Knowledge
7:22
Neither may a servant select his own type of activities according to what suits his preferences and expect to be rewarded for it. If that should be permitted there would be much necessary though less apparently glorious work neglected. The works described in this verse were possible in the days of miracles and Jesus does
not deny the claims of these one-sided servants.
Fuente: Combined Bible Commentary
Mat 7:22. Many. The number of false teachers is large, much more that of hypocrites.
In that day. The great day of the Lord; whether it be one day of account for all, or the particular day for each.
Lord, Lord. The confession (Mat 7:21) now becomes a cry for help.
Did we not prophecy, or preach. It those seeming to do much in Christs name are cast out, much more will others be.
By thy name, i.e., called by thy name, and prophesying by the authority of thy name.
Cast out demons; the greatest exercise of healing power.
Mighty works. The word usually means miracles. Judged by external results hypocrites may appear successful in spiritual works; such may have shared in the miraculous power of the early Church. Their self-deception continues to the very bar of final judgment.
Fuente: A Popular Commentary on the New Testament
Mat 7:22-23. Many will say to me in that day Many, both preachers and hearers, both ministers and people, Lord, Lord, have we not prophesied in thy name? Have we not declared the mysteries of thy kingdom; preached excellent sermons; written edifying books; explained and enforced the doctrines of thy word, even the prophecies thereof, and shown their fulfilment: nay, have we not ourselves foretold future events, and in thy name have cast out devils From those possessed by them, and done many wonderful works Even miracles of mercy as well as of judgment? Then will I profess unto them, I never knew you Though I called you to be my servants, and you professed yourselves such, I never knew you to be such, nor approved of you. So that even the working of the greatest miracles, and the uttering the most undoubted prophecies, is not a sufficient proof that a man possesses saving faith, nor will any thing of that kind avail to prove that we are now accepted of God, or are in the way to meet with acceptance of him at the day of final accounts, without the faith productive of true and universal holiness. Depart from me, ye that work iniquity For none can enter heaven but those that are saved from their sins on earth. If we die in our sins, where Jesus is we cannot come.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy {d} name? and in thy name have cast out devils? and in thy name done many {e} wonderful works?
(d) By “name” here is meant mighty working power of God, which every man witnesses that calls upon him.
(e) Properly, powers: Now these excellent works which are done are called powers because of those things which they bring to pass, for by them we understand how mighty the power of God is.