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Explanation for:
Matthew
8
:
12
But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth.
11
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"And the children of the kingdom will be expelled into the outer darkness. This refers to the Jewish people, among whom God ruled, as the children of the kingdom. They will be thrust into outer darkness. This darkness is fundamentally internal rather than external. However, the one who is separated from the Lord, akin to being outside the gate, loses his light; thus, the darkness is described as external. There will be weeping and gnashing of teeth. Weeping, associated with the eyes, and the gnashing of teeth, relating to the bones, indicate that there will indeed be a genuine resurrection of the bodies and their corresponding members."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"For the Jewish people, a severe judgment has been declared, while for the Gentiles, an overflowing joy is proclaimed. The former face punishment because they not only strayed but also abandoned their own heritage, whereas the latter rejoice for what they have received unexpectedly. Additionally, it is important to note that the latter have been granted what was originally intended for the former. The Savior refers to the heirs of the kingdom as those for whom it was prepared. This revelation was particularly distressing to the Jews, as it appeared that, despite their connection through the promise made to Abraham, they were promptly excluded. Moreover, this statement carries a judicial weight, which Christ substantiates through a miracle, further validated by a prophecy that was eventually fulfilled."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"This individual sought the Jews to be his advocates, yet they bore guilt, as none among them had faith in him. Hence, \\"they shall go into outer darkness.\\"\\n\\n*****\\n\\nAre you aware that humans shed three distinct kinds of tears? The first are tears for worldly matters; they are profoundly bitter and ultimately futile. The second are tears of contrition, arising from a longing for eternal treasures; these tears are sweet and beneficial. The third, though, are tears of sorrow that accompany \\"weeping and gnashing of teeth\\"; these tears are both bitter and pointless, as they hold no value when the opportunity for repentance has passed."},{"author-name":"Isaac the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d787dfcb52d241ef899_Isaac%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"If this is indeed the case, what could be more illogical or absurd than the sentiment: 'I am content simply to avoid Hell, yet I am indifferent to entering the Kingdom'? To evade Hell is essentially to enter the Kingdom; conversely, being excluded from the Kingdom means entering Hell. The Scriptures do not present us with three realms. What, then, do they declare? As stated, “When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. All the nations will be gathered before Him, and He will separate the people one from another as a shepherd separates the sheep from the goats” (Matthew 25:31-33). He mentions two groups, not three—one positioned at His right and the other at His left. He delineates the distinctions of their respective destinies, declaring that sinners will face eternal punishment, while the righteous will experience eternal life (Matthew 25:46) and will shine like the sun (Matthew 13:43). Furthermore, it is written that they will come from the east and the west, reclining in the bosom of Abraham in the heavenly Kingdom, while the heirs of the Kingdom will be cast out into outer darkness, where there will be weeping and gnashing of teeth (Matthew 8:11-12), a fate far more dreadful than any fire. Do you not see from this that the state contrary to the highest good is the most agonizing Hell?"},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"In discussing the outer darkness, he indicated the existence of an inner darkness, which is not as severe as the outer one, highlighting that torment exists in varying degrees. He refers to the Jews as the sons of the kingdom, as they were entrusted with the promises: ‘Israel is my Son, my firstborn.'"},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In reference to the kingdom, it signifies God, and His children are understood as the Israelites. The Lord declares, “My son is the firstborn of Israel” (Ex. 4:22). Alternatively, the kingdom can be interpreted as the everlasting rest, while its sons represent the Jews, who anticipate this promise because they are descendants of Abraham. Those who presume to be heirs of the kingdom due to their lineage will be excluded due to their lack of faith. Their exclusion implies a removal from grace. This statement from Christ served to humble the pride of the Jews, who took pride in their heritage linked to Abraham, while simultaneously offering encouragement to the Gentiles, inviting them to believe in Him. Due to His miraculous works, many Gentiles were drawn to Him, and He sought to ensure that none among either group became overly confident or discouraged. Notice that the centurion requested a command, whereas the leper sought only a wish—indicating greater faith on the latter's part. The centurion expressed greater astonishment because the leper, being a Jew, was familiar with the scriptures that testified about Christ, thus having multiple pathways to faith; in contrast, the centurion, a Gentile, was without such knowledge and could only come to believe through rational understanding. Consequently, he was regarded more highly than many believers among the Israelites. To underscore the inclusion of the Gentiles alongside the rejection of the Jews, let us affirm this with a miracle. Observe what unfolds next."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"The Gentiles who embrace the mystery of the Son of God's incarnation shall receive the inheritance of the kingdom of heaven; whereas the Israelites who reject this truth will find themselves in darkness. He refers to the Israelites as the sons of the kingdom, for they received ‘the adoption, and the glory, and the covenant, and the law, and the ministry, and the promises, which were made by the fathers, and from them is Christ according to the flesh’ (Rom. 9:4-5). Concerning this, God spoke through Moses: ‘But thou shalt say unto Pharaoh, “This saith the Lord, My son Israel is the firstborn”’ (Ex. 4:22). Additionally, Isaiah declares, ‘I have begotten sons and exalted them, but these have been rejected’ (Isaiah 1:2). In place of those Israelites who chose to deny their faith, it is the Gentiles who have turned to God that are welcomed in. This signifies a profound restoration, about which Hosea prophesies: ‘And I will have mercy on the unpardoned, and will say not to My people, My people are you: and they will say, Lord our God, You are’ (Hosea 2:23). The Apostle, glorifying God, observes that the downfall of the Jews has led to salvation for the Gentiles: ‘By unbelief you were broken off, but by faith you stand’ (Rom. 11:20). It is important to note that, having mentioned the bleak darkness where there is weeping and gnashing of teeth, there exists another kind of darkness, which, though eternal, is less severe and inward. Just as there are many rooms in the house of God the Father, which correspond to various ranks and degrees of glory and joy, there are also different levels of punishment and suffering in hell. This reveals that not all who are saved experience the same degree of glory, nor do all who are condemned endure identical suffering; rather, God distributes the measure of glory or suffering according to each individual's faith and deeds. Having foretold this, the Lord transitions to another topic of discussion."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The heirs of the kingdom, those who believed themselves to be the rightful recipients of divine promise, will be cast out into the outer darkness due to their lack of faith. This fate mirrors that of unworthy guests who are expelled from the warm, inviting upper room of a wedding feast into the chilling night. In that place, there will be weeping and gnashing of teeth, as they lament the cold, grinding their teeth in frustration for being banished from the royal banquet. The Savior thus proclaims that salvation is to be extended not only to the Jews but to the Gentiles as well, and even to the latter more abundantly than the former. He cautions against assuming that this fulfillment was limited to the centurion; rather, it encompasses all of creation. \\n\\nSt. Chrysostom notes that among the followers of the Lord were also those from Galilee, a region populated by Gentiles. The Lord spoke in such a manner as to encourage the Gentiles without leaving them in despair while simultaneously humbling Jewish pride. In His remarks to avoid offending His Jewish listeners, He refrained from directly naming the Gentiles in relation to the centurion’s example; instead, He referred to them as many from the east and west, thus veiling His meaning. He also mitigated the newness of His message by referencing the bosom of Abraham rather than the kingdom. The Savior identifies the heirs of the kingdom as those for whom the kingdom is prepared, signifying the Jews, but this can equally apply to us, the Orthodox Christians. As children of the Orthodox Church and heirs of the Kingdom of God, we share a singular, authentic, and salvific faith. However, if we only profess this faith verbally without demonstrating it through our actions, if we pride ourselves in our Orthodoxy while living in a manner contrary to it, we risk being excluded from the Kingdom of Heaven and relegated to the darkness that lies beyond."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"Sons of the kingdom\\" refers to the Jews, who, as the chosen and covenant people, held a privileged position in entering the Messiah's kingdom (cf. John 4:22, Rom. 9:4, 5, 11, 16, etc.). The phrase \\"They shall be cast into outer darkness\\" depicts the future suffering for those who will miss the blessings of Christ's kingdom. This imagery arises from the custom of feasting in the East, particularly during chilly evenings. The cold and enveloping darkness contrast starkly with the warmth and brightness of the dining area where the feast was held. Those who were ejected from the supper room due to guilt found themselves shivering in the dark while others enjoyed the warmth and joy inside, leading to their extreme discomfort; their despair manifested in weeping and gnashing of teeth from bitterness and cold. Thus, the dark setting outside the feast and the misery of those excluded from the celebration serve as a representation of the everlasting torment faced by sinners in hell."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The genuine faith of the humble Gentile prompted Jesus Christ to project His thoughts into the future. He envisioned the crowds of Gentiles approaching Him, witnessing how His message, scattered upon the Gentile lands, has flourished into a great tree where many nations find sanctuary. In contrast, He perceived the Jewish people at a distance, regarding this magnificent tree with resentment. With such reflections in mind, He lamented, \\"Many shall come from east and west, and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven: but the sons of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.\\" The eternal banquet with Abraham, Isaac, and Jacob was a cherished symbol of heavenly joy; and in Eastern cultures, guests reclined at a table during feasts, leading the Jews to believe they too would recline with these patriarchs in the heavenly realm. \\n\\nAddressing the understanding of the Jewish audience around Him, and equating the kingdom of heaven with the celebrations of their ancestors, Jesus indicated that they, the Jews, would be excluded from the feast. This exclusion paralleled how they might expel guests who offended during a banquet, leaving them outside in darkness – a metaphor for the despair and cold of the Eastern night that would cause them to weep and gnash their teeth in sorrow. The outer darkness, described as pitch blackness, and the gnashing of teeth represent the anguish of those who will not gain entry into the Kingdom of Heaven; however, this should not be interpreted in a strictly literal sense."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The Saviour encountered an astonishing faith that He could not find in all of Israel. In the wild olive tree, He discovered what was lacking in the cultivated olive tree; from this observation, He conveyed a message that was received with coldness and discomfort by the Jewish people: many of the current heirs of the kingdom will be cast into the outer darkness, while many will come from the east and west and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven."}]}
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