Lenski doesn't scream and make his veins bulge.
22) This is evident when Jesus now particularizes with regard to the false prophets. Many will say to me in that day, Lord, Lord, did we not prophesy in thy name and in thy name throw out devils and in thy name perform many works of power? Taking the false prophets by themselves, we see how they and all their followers kept saying, “Lord, Lord!” during their life here on earth (v. 21). They made the Lord most prominent not merely by what they said but equally also by all that they did. Jesus says that they will continue this and say, “Lord, Lord!” even “in that day,” which needs no further specification since all know that the final day of judgment is referred to. They will then remind the Lord that they prophesied “in thy name,” the adjective σῷ being more emphatic than the pronoun. Three times they will repeat this significant phrase. Here, too, (6:9) ὄνομα means “revelation,” that by which the Lord is known and makes himself known to us. On prophesying see v. 15. The sheep’s clothing of all false prophets is this use of the name and revelation of the Lord. Whether they are sincere or not, all their prophesying and their other works are connected with the name and Word of the Lord. All their false doctrines are set forth as being the Lord’s true doctrines. In all they say and do they will claim to represent him and his Word far more genuinely than the true prophets and disciples of Christ.
Nor do they lack works of all kinds, they even point to great miracles, 24:24, but compare 2 Thess. 2:9–12: “lying wonders.” Many are willing to grant that false prophets are able to drive out devils from persons actually possessed, quoting Mark 9:38–40, and Luke 9:49, etc., where, however, Jesus’ own word shuts out this conclusion. “He that is not against us is for us.” As these are false or lying prophets, however much they use the Lord’s name and revelation, their miracles are lying wonders. The term δύναμις is used with reference to “a work of power,” here including all works that seem to require supernatural power. In 24:24 these are described as being so astonishing that they would deceive, if it were possible, the very elect. But already Deut. 13:1–3 furnishes us the proper safeguard: not the apparent miracle but the Word decides who is a true prophet. When Jesus points to his works in John 10:36, etc., he does so only as these corroborate his word.
23) And then will I confess to them (ihnen unvmwunden erklaeren, B.-P.), Not at any time did I acknowledge you. Be withdrawing from me, you that work the lawlessness. “Confess,” ὁμολογεῖν, is here a frank and full statement. The consternation it will produce is left to the imagination. Ὅτι is recitativum although some regard it as meaning “because,” yet ἀποχωρεῖτε is certainly direct discourse, and it is difficult to assume that we here have a mixture of indirect and direct discourse. The verb γινώσκειν is here used in an intensive sense, noscere cum affectu et effectu, “to know as one’s own,” hence “to acknowledge.” The Lord knew all about these false prophets and their doings but he never knew that they bore any relation to him. Now that they would enter his kingdom of glory he orders them away from himself, whose name and Word they have so long abused. The nominative of the participle is used as a vocative: “you that work the lawlessness.” This command and this address are evidently appropriated from Ps. 6:8. The abstract ἀνομία matches its opposite δικαιοσύνη (5:6, 21); the latter harmonizes with the divine norm of right (δίκη), the former clashes with it. The present participle ἐργαζόμενοι indicates constant character: “they who always work,” etc. In the public judgment at the last day works are decisive as being the open evidence of the inner relation of the heart. The greatest and most fatal work of lawlessness is to pervert the Lord’s Word in the Lord’s own name and to foist this perversion upon others. That is why the Antichrist is called ὁ ἄνθρωπος τῆς ἀνομίας, “the man of lawlessness,” 2 Thess. 2:3. The result of this central perversion is that all works radiating from this center are likewise perverted. The ἀνομία does not imply that the law is set aside; it is anomistic and antinomistic to follow the law outwardly without the true spirit of faith and love, 1 Cor. 13:1–3.
In verses 21–23 Jesus does an astonishing thing: he speaks of himself as the Judge and Lord before whom even the false prophets and their followers must appear at the last day. So spoke neither Moses nor any of the prophets including the Baptist. From his lips will come the fateful words of v. 23, which are announced in this sermon in advance. In the expression “my Father” Jesus proclaims his divine Sonship. These final words of the third part of the sermon cast their glorious light over every word that precedes. Read as the utterances of God’s Son and our Judge at the last day, every sentence grows clearer, every command more impressive. No wonder the effect was that which Matthew records in v. 28, 29.
Lenski, R. C. H.: The Interpretation of St. Matthew's Gospel. Minneapolis, MN. : Augsburg Publishing House, 1961, S. 306
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Church growth advice: bad coffee at church may signal deep spiritual problems. Is that reading tea leaves, or what?!
http://www.christiantoday.com/article/why.is.church.coffee.so.often.bad/26346.htm
Not all church coffee is bad, but the issue that poor church coffee raises is deeper and more troubling. It is that much of what we do as churches can often be described as substandard, second best, mediocre or weak.
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Tasseography
http://en.wikipedia.org/wiki/Tasseography
