Matthew 22:13

22:13 Weeping and gnashing of teeth express the intense pain and sorrow that result from condemnation for sin and unbelief (see 8:12; 13:42, 50; 24:51; 25:30). • Outer darkness is a metaphor for eternal punishment.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 22:13. Διακόνοις, attendants) Servants, δοῦλοι, are sent forth; attendants, διάκονοι, wait at table; see Joh 2:5.—ἐκβαλετε εἰς, κ.τ.λ., cast him into, etc.) This will take place a little before the nuptial evening; see Rev 19:20.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_22:13. Δήσαντες, κ.τ.λ.] that is, to make it impossible for him to get loose in course of the ἐκβάλλεσθαι, as well as to secure against his escape subsequently from the σκότος ἐξώτερον.

αὐτοῦ πόδ.] his feet; comp. on Mat_8:3.

For the διάκονοι of this passage (not δοῦλοι this time, for the servants waiting at the table are intended), see Mat_13:41.

ἐκεῖ ἔσται, κ.τ.λ.] not the words of the king, but, as the future ἔσται indicates, a remark on the part of Jesus, having reference to the condition hinted at in the words τὸ σκότ. τ. ἐξώτ. See, further, on Mat_8:12.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 22:13 . τοῖς διακόνοις , the servants waiting on the guests, cf. Luk 22:27 , Joh 2:5 . δήσαντες , ἐκβάλετε : disproportionate fuss, we are apt to think, about the rude act of an unmannerly clown. Enough surely simply to turn him out, instead of binding him hand and foot as a criminal preparatory to some fearful doom. But matters of etiquette are seriously viewed at courts, especially in the East, and the king’s temper is already ruffled by previous insults, which make him jealous for his honour. And the anger of the king serves the didactic aim of the parable, which is to enforce the lesson: sin not because grace abounds. After all the doom of the offender is simply to be turned out of the festive chamber into the darkness of night outside. ἐκεῖ ἔσται , etc.: stock-phrase descriptive of the misery of one cast out into the darkness, possibly no part of the parable. On this expression Furrer remarks: “How weird and frightful, for the wanderer who has lost his way, the night, when clouds cover the heavens, and through the deep darkness the howling and teeth grinding of hungry wolves strike the ear of the lonely one! Truly no figure could more impressively describe the anguish of the God-forsaken” ( Wanderungen , p. 181).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

To them that served the guests.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Then said the king to the servants--the angelic ministers of divine vengeance (as in Mat 13:41).

Bind him hand and foot--putting it out of his power to resist.

and take him away, and cast him into outer darkness--So Mat 8:12; Mat 25:30. The expression is emphatic--"the darkness which is outside." To be "outside" at all--or, in the language of Rev 22:15, to be "without" the heavenly city, excluded from its joyous nuptials and gladsome festivities--is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and felicity of the kingdom above, but thrust into a region of "darkness," with all its horrors, this is the dismal retribution here announced, that awaits the unworthy at the great day.

there--in that region and condition.

shall be weeping and gnashing of teeth. See on Mat 13:42.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(13) Take him away.—The words are wanting in many of the best MSS., and may have been inserted to meet the supposed difficulty of the man being simply “thrust out” after he had been bound hand and foot.

Into outer darkness.—The description is reproduced from Mat_8:12, and, in part also, from Mat_13:50. (See Notes on those passages.) Here it is emphasized by the contrast between the bridal-chamber, with its lights, and mirth, and music, and the midnight darkness outside the palace, filled with the despairing groans of those who were excluded from the feast.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. and take him away] Omit, on the best MS. authority.

outer darkness] The dark dungeon outside the brightness of the banqueting-hall.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then said the king to his servants,.... By whom are meant, either the ministers of the Gospel, and pastors of churches, who by the order of Christ, and in the name of the churches, cast out all such as appear, by their bad principles and evil practices, to be without the grace of God, and righteousness of Christ; or rather, the angels, who will bind up the tares in bundles, and burn them, and gather out of Christ's kingdom all that offend and do iniquity; and sever the wicked from the just, and use them in the manner here directed to:

bind him hand and foot; as malefactors used to be, to denote greatness of his crime, his unparalleled insolence, and the unavoidableness of his punishment; such methods being taken, that there could be no escaping it:

and take him away; from hence, to prison; a dreadful thing, to go out of a church of Christ to hell. This clause is not in the Vulgate Latin, nor in the Syriac and Arabic versions, nor in Munster's Hebrew Gospel, but is in all the ancient Greek copies;

and cast him into utter darkness, there shall be weeping and gnashing of teeth; See Gill on Mat 8:12

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

Ver. 13. Bind him hand and foot] He that comes into Christ’s table without a wedding garment on his back shall not go out without fetters on his feet. Neither shall it help him, that he hath eaten and drunk in Christ’s presence; for his meat is sauced, and his drink spiced with that bitter wrath of God, Job 20:23. He shall be taken as here, from the table to the tormentor. Look to it therefore, and come not hand overhead. The very heathens saw, and could say, that God was not to be served slightly or slubberingly, but with all possible preparation beforehand, ουκ εν παροδω προσκυνειν, αλλ’ οικοθεν παρασκευασμενοι. Plut.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Cast him into outer darkness - See the notes at Mat 8:12. This, without doubt, refers to the future punishment of the hypocrite, Mat 23:23-33; Mat 24:51.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

13. Servants — The officers. A different word and a different class of persons from the one who called to the wedding. Bind him — As lictors bind a criminal for his doom. Outer darkness — The outdoor darkness.

The guilty guest in the parable is thrown from the splendour of the banquet into the horrors of the midnight street. See note on Mat_8:12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The servants; toiv diakonoiv : ministers, or attendants not the same as the servants (douloi) who originally carried out the invitations. They are not preachers, but the guards of the throne, meaning probably the ministering angels who execute the King"s commands. (see Mat_13:41, Mat_13:49) Bind him hand and foot. By hand and foot men sin, by these they are punished. All hope of escape is thus removed. There is no trial; the offence is too gross and evident to need any further examination; the sentence is at once passed and carried out. He who Strives against God is helpless, and immediately condemned. Take him away. The offender is thus deprived of all good. This clause is omitted by most authorities, and has probably been introduced into the received text with the view of explaining the stages and progress of the ejectment. (The) outer darkness. Far away from the glory and brightness of the banquet into the gloom and blackness of the outer world, which represents the misery of lost souls. (see Mat_8:12, where the same expressions occur) "There are no longer feet to run to God"s mercy or to flee from his justice; no longer hands to do good or make amends for evil; no longer saving light, whereby to know God or one"s own duties. Nothing but darkness, pain, grief, tears, rage, fury, and despair, for him who is not in the wedding hall. This is the fruit of sin, and especially of the abuse of faith and grace" (Quesnel).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

13. Then said the king, … Bind him hand and foot. It is the king's right to exclude all unfit, even at the door of the feast.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus concludes his parable about a marriage feast.

Bind this man hand and foot

"Tie him up so that he cannot move his hands or feet"

the outer darkness

Here "outer darkness" is a metonym for the place where God sends those who reject them. This is a place that is completely separated from God forever. See how you translated this in Matthew 8:12. AT: "the dark place away from God" (See: Metonymy)

weeping and the grinding of teeth

"Grinding of teeth" is symbolic action, representing extreme sadness and suffering. See how you translated this in Matthew 8:12. AT: "weeping and expressing their extreme suffering" (See: Symbolic Action)

For many people are called, but few are chosen

This can be stated in active form. AT: "For God invites many people, but he only chooses a few" (See: Active or Passive)

For

This marks a transition. Jesus has ended the parable and will now explain the point of the parable.

translationWords

darkness

chosen one

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13. ἄρατε αὐτὸν καὶ omitted before ἐκβάλετε on the highest authority. Alford suggests that the insertion was made from ‘the difficulty presented by a person bound hand and foot being cast out, without some expression implying his being taken up by the hands of others.’

13. τὸ σκότος τὸ ἐξώτερον. The dark wild night without moon or stars, the cold and gloom of which would contrast terribly with the warmth and light within; or perhaps the dark dungeon outside the brightness of the banqueting-hall.

ὁ κλαυθμὁς κ.τ.λ. See note ch. Mat 8:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. Then the king said to the servants, Bind him feet and hands, and cast him out into the outer darkness; there shall be the wailing and the gnashing of teeth.] Parable and fulfilment here intermingle. In the parable the rejected guest was dismissed from the palace with ignominy. But the editor has in mind the fulfilment of the parable in the expulsion of the unworthy from the kingdom into the darkness of Gehenna, cf. 13:41, 42, and gives the ending of the parable in terms more appropriate to its explanation and fulfilment. For τὸ σκότος, κ.τ.λ. see on 8:12.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.