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The Sermon on the Mount (22), those who call me Lord

The article explores the Sermon on the Mount, in which Jesus speaks of supposed disciples whom he does not recognize. Comparing the evangelists Matthew and Luke, it discusses the authentic faith needed to enter the Kingdom of God, beyond ethnic identity and miraculous deeds.

9 min Jesus disciples Sermon on the Mount authenticity 13 verses 3 books

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Biblical texts

Matthew

Matthew 7.21-23 (King James Version)

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.

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

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

King James Version (1769), domaine public — texte : eBible.org

Mark

Mark (King James Version) not cited in the book

Luke

Luke 13.25-30 (King James Version)

When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

And, behold, there are last which shall be first, and there are first which shall be last.

King James Version (1769), domaine public — texte : eBible.org

John

John (King James Version) not cited in the book

Technical details

Location: On the plateau below a mountain near Capernaum in Galilee

Date: After the Passover pilgrimage to Jerusalem on April 5, AD 31

Method: We will continue with Matthew

Note on the method: Matthew addresses this subject in the context of the Sermon on the Mount, whereas Luke places this teaching at a later time

The Messiah Jesus speaks of people who give the appearance of being disciples.

The Sermon on the Mount, those who call me Lord

Comments

We are examining the Sermon on the Mount, divided into 23 sections.

The verses in Matthew 7.21-22 seem difficult to understand, because they speak of people who call themselves disciples of the Messiah Jesus without being truly committed to him.

Yet they manage to prophesy, cast out demons, and perform many miracles. But how are these feats possible, and what power makes them effective?

Apart from miracles that might be illusions, deceptions, or even manifestations of evil forces, God may also allow certain individuals to perform genuine wonders. Thus, miracles do not provide sufficient proof for discerning a prophet’s authenticity.

This verse in Matthew 7.21 recalls the of the weeds (Matthew 13.24-30). Some people adopt the language of disciples and live among them without truly embracing Jesus’ teachings. This is not about disciples who have committed an isolated sin, but individuals who lead their lives according to the principles of the world.

Unlike Luke, Matthew places these words within the Sermon on the Mount, thereby establishing a direct link with the false prophets he mentions earlier.

Luke’s context seems different, because here the Messiah Jesus speaks of the fact that not everyone will enter the Kingdom of God. We can also understand, in the situation at the time these words were spoken, that not all Jews, despite belonging to God’s chosen people, would necessarily be saved.

He reiterates here what John the Baptist has already emphasized (Matthew 3.9 ; Luke 3.8): being Jewish does not guarantee entry into the Kingdom of God. This theme also appears in various passages in Luke: Luke 13.29, Luke 14.7-24, Luke 15.23, Luke 17.7-10.

Thus, although Luke and Matthew use the same words, they develop two distinct arguments.

It was inevitable that the crowd would connect this with the teachings of the religious leaders, the and , and realize how seriously they were misleading their listeners.

According to Matthew 7.23, the verdict is clear and final. It appears that these so-called disciples never truly loved their neighbor or God, because Jesus the Messiah will declare to them: "I never knew you." Indeed, he emphasizes elsewhere that those who love are known by God (1 John 4.7).

Le sermon sur la montagne (22), ceux qui m’appellent Seigneur. L'article explore le Sermon sur la montagne où Jésus parle de prétendus disciples non reconnus par Lui. Comparant les évangélistes Matthieu et Luc, il traite de l'authenticité de la foi nécessaire pour entrer dans le Royaume de Dieu, au-delà de l'appartenance ethnique et des actes miraculeux. Commentaires. Nous examinons le sermon sur la montagne, divisé en 23 sections. Les versets de Matthieu 7, versets 21 à 22 semblent difficiles à comprendre, car ils parlent de personnes qui se disent disciples du Messie Jésus sans être véritablement engagées envers Lui. Pourtant, ils parviennent à prophétiser, chasser des démons et réaliser de nombreux miracles. Mais comment ces prouesses sont-elles possibles et quelle puissance les rend opérantes ? En dehors des miracles qui pourraient être des illusions, des tromperies, ou même des manifestations de forces maléfiques, Dieu peut aussi permettre à certains individus d'accomplir de véritables prodiges. Ainsi, les miracles ne constituent pas une preuve suffisante pour discerner l'authenticité d'un prophète. Ce verset de Matthieu 7, verset 21 évoque la parabole de l’ivraie (Matthieu 13, versets 24 à 30). Certains adoptent le discours des disciples et vivent parmi eux, sans toutefois adhérer véritablement aux enseignements de Jésus. Il ne s'agit pas ici de disciples ayant commis un péché isolé, mais d’individus menant leur vie selon les principes du monde. Contrairement à Luc, Matthieu situe ces paroles dans le cadre du sermon sur la montagne, établissant ainsi un lien direct avec les faux prophètes qu'il mentionne auparavant. Le contexte de Luc paraît distinct car ici, le Messie Jésus parle du fait que tous les hommes n'entreront pas dans le royaume de Dieu. Nous pouvons également saisir, dans la situation de l’époque où ces paroles sont prononcées, que tous les Juifs, bien qu'appartenant au peuple élu de Dieu, ne seront pas nécessairement sauvés. Il réitère ici ce que Jean le Baptiste a déjà souligné (Matthieu 3, verset 9 ; Luc 3, verset 8) : être Juif ne garantit pas l'entrée au royaume de Dieu. Ce thème est également présent dans divers passages de Luc : Luc 13, verset 29, Luc 14, versets 7 à 24, Luc 15, verset 23, Luc 17, versets 7 à 10. Donc, bien que Luc et Matthieu utilisent les mêmes mots, ils construisent deux démonstrations distinctes. Il était inévitable que la foule fasse le lien avec les enseignements des religieux, pharisiens et sadducéens, et réalise à quel point ces derniers induisaient leurs auditeurs en erreur. Selon Matthieu 7, verset 23, le verdict est clair et définitif. Il apparaît que ces soi-disant disciples n'ont jamais véritablement aimé leur prochain ni Dieu, car Jésus, le Messie, leur déclarera : "Je ne vous ai jamais connus". En effet, il souligne ailleurs que ceux qui aiment sont reconnus par Dieu (1 Jean 4, verset 7).