Gnashing Of Teeth
“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.”—Luke 13:28.
“And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: But the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth.”—Matthew 8:11, 12.
Those who are familiar with the Scriptures, are aware that the phrases “kingdom of God,” and “kingdom of heaven,” are often employed by the sacred penmen to denote the dispensation of grace and truth which came by Jesus Christ. Reference was made by these expressions, to his system of religion, and the beautiful and exalted truths which he came to establish in the earth. When John went forth to prepare the people for the Messiah of the prophets, he preached, saying, “Repent, for the kingdom of heaven is at hand.” A new era was approaching, a new dispensation was about to commence, a king was to reign in righteousness, and mankind were to be judged by the principles of his religion. The kingdom of God is within you, or among you. The phrases “kingdom of God” and “kingdom of heaven,” are used interchangeably. The reign of the Messiah, or his dispensation of grace and truth, is spoken of by one evangelist, as the “kingdom of God,” and by another, as the “kingdom of heaven.” As Christ was to be king, and mankind the moral subjects of his reign, he speaks of it as his kingdom. “My kingdom is not of this world.” John 18:36. His kingdom was not earthly but spiritual. The kingdom here signifies reign, rule, government, authority. Christ was to reign among men, and govern by the principles of his religion.
When it is said that the kingdom of heaven is at hand (Matt. 3:2,) the meaning is, that his system of religion was about to be established. People were spoken of as not being far from the kingdom. (Mark 12:34.) The meaning of this is, that such were disposed to examine the truth, and were nearly convinced that Christ was the Messiah of the prophets, and nearly ready to concede the justice of his claims. It is spoken of as coming to the people, (Matt. 12:28,) and as being among the people. (Luke 17:21.) Men are represented as pressing into this kingdom. (Luke 16:16.) This signified the readiness of many to avow their belief in Christ as a true Teacher, sent from God. The enlightenment of the human mind by the power of christian truth, is spoken of as a translation into this kingdom. (Col. 1:13.) The Pharisees are represented as shutting up the kingdom of heaven against men. (Matt. 23:13.) Through their opposition to the truth and bitter persecution, they prevented many from embracing the Savior’s religion, and in this way they shut up the kingdom of heaven against men, and shut themselves out, or deprived themselves and others of all the enjoyments and blessings of Christianity.
This kingdom was to be taken from the wicked, persecuting Jew and given to a nation (the Gentiles) who would bring forth fruits thereof. (Matt. 21:43.) And then they would see that Abraham, Isaac and Jacob had faith in Christ and his kingdom, or reign of grace, while they rejected the Messiah, in whom those patriarchs believed. Abraham rejoiced to see Christ’s day or reign of righteousness, and was glad, while those persecuting Jews, who prided themselves on having the faith of Abraham, rejected the Savior and put him to an open shame. The kingdom should be taken from them and given to a nation who would bring forth fruits thereof; and then, when they should find themselves thrust out, having neglected to receive Christ, they would see that Abraham, Isaac and Jacob had looked forward to the coming of Christ — they had believed on him, and in this sense were in his kingdom, and they themselves cast out. This was not the kingdom of immortal glory, but the kingdom of grace and truth in the earth. Look at the context. Matthew informs us that a centurion, a Roman officer, and a Gentile, earnestly besought the assistance of Jesus in relieving his servant, who was grievously afflicted. The centurion indicated the strength of his faith, by declaring that if Christ should speak the word his servant would be healed. Jesus on hearing this, declared that he had not found so great faith in all Israel. This Gentile had more faith in him than the Jews, to whom he was especially sent, and who professed to be looking for the Messiah. And knowing how his religion would extend, his truth unfold, and kingdom advance, he said: “And many shall come from the east and the west, and sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven,” but the “children of the kingdom,” or the Jewish nation, “shall be cast out into darkness, where there shall be weeping and gnashing of teeth.”
The object of Christ was to show that many should embrace his religion, that the case of the centurion was not a solitary instance, but many should come from among the Gentiles, his religion would obtain in the world, and in heathen lands from afar, from the east and the west, converts would be multiplied to the faith of the Lord Jesus. Having a faith like Abraham’s, in Christ, they were said to sit down in this kingdom with him. And the children of the kingdom (the Jewish kingdom) should be cast out into outer darkness. The Gentiles having the Abrahamic faith enjoyed rest, for they that be of faith are blessed with faithful Abraham, the apostle declares. (Gal. 3:9).
The wailing and gnashing of teeth refer evidently to the severe national judgments which were to come upon those who rejected Christ, spoken of in the succeeding context, when their house should be left unto them desolate, thus:
“O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee: how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not? Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.” Luke 13:34, 35.
While this language indicated the national ruin which awaited them, no reference is made to their final destruction in the immortal world, as many suppose. It referred to the judgments of God in the earth. And the imagery is framed so as to heighten the contrast between the conditions of the disbelieving Jews and the patriarchs of whom they professed to think so highly, and of whose relationship they boasted with pride. They claimed Abraham for their father; how intense, therefore, must be their suffering when they saw the separation that had taken place — Abraham having looked forward to the coming of Christ and rejoiced to see his day, while they, now that Christ had come, rejected him as an impostor! Instead of being the children of Abraham, they were aliens from the commonwealth of Israel, and were cast out of the gospel kingdom, closing up the avenues to their souls, and shutting out the light of truth, and were said to be cast out into outer darkness, where there was wailing and suffering. But they, too, should be brought back, and they should say, “Blessed is he that cometh in the name of the Lord.” And Paul declares, “Blindness in part is happened unto Israel, until the fullness of the Gentiles be come in.” And so all Israel shall be saved; as it is written, “There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.”
WHITBY.— “To lie down with Abraham, Isaac, and Jacob, in the kingdom of heaven, doth not signify to enjoy everlasting happiness in heaven with them, but only to become the sons of Abraham through faith, (Gal. 3:7,) and so to be blessed with faithful Abraham coming on them, that they may receive the promise of the spirit, (verse 14,) through faith in Christ to be the seed of Abraham and heirs, according to the promise, (verse 29,) viz. the promise made to Abraham, (Gen. 12:3,) renewed to Isaac, (Gen. 26:4,) and confirmed to Jacob, (Gen. 27:14,) and to be, according to Isaac, the children of promise.” (Gal. 4:28).
TOMSON’S BEZA.— “The following is given as the substance of the passage, commencing at verse 5: Christ, by setting before them the example of the uncircumcised centurion, and yet of an excellent faith, provoketh the Jews to emulation, and together forewarneth them of their casting off, and the calling of the Gentiles.’“—Note in loc.
Let Him Be Accursed.
“But though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed.”—Galatians 1:8.
To ascertain what gospel Paul preached to the people, we must appeal to his epistles, wherein we find a record of the truths he taught. It is called the “gospel of the grace of God.” Acts 20:24. “The glorious gospel of Christ.” 2 Cor. 4:4. “The gospel of your salvation.” Eph. 1:13. “The gospel of peace.” Eph. 6:15, and, “The gospel of the blessed God.” 2 Tim. 1:8. The significance and appropriateness of this language will be apparent, when we remember that gospel means good news, glad tidings of great joy. It was interesting intelligence, good tidings to all people; hence it was called the gospel of the grace of God which bringeth salvation to all men. Even the feet of those who preached the gospel were called beautiful, because they brought “glad tidings of good things.” Rom. 10:15.
This gospel brought salvation through Christ to the world of mankind. Hence, Christ is frequently called the “Savior of the world,” not that he came to save a small remnant of humanity, and let a large portion of the race sink down to perdition; not that he came to save a mere fraction of the universe, but that he came to save the intelligent, moral creation. “This is indeed the Christ, the Savior of the world.” John 4:42. Jesus declared that he came not to “judge the world, but to save the world.” John 12:47. “The Father sent the Son to be the Savior of the world.” 1 John 4:14.
This was the gospel of good tidings that Paul preached, which brought salvation to all men. He preached no other gospel, and he received it not of man, but by the revelation of Jesus Christ.
A brief reference to his epistles will show that it embraced all mankind. He shows that the same “many” that were made sinners, should be made righteous. (Rom. 11:32.) And, speaking of the Jews and Gentiles, he declares that “God hath concluded them all in unbelief, that He might have mercy upon all.” Rom. 11:32. “For as in Adam ALL die, even so in Christ, shall ALL be made alive.” 1 Cor. 15:22. He had purposed in himself, “That in the dispensation of the fullness of times, he might gather together in one, all things in Christ, both which are in heaven and which are on earth, even in him.” Eph. 1:10. “God will have all men to be saved, and come unto the knowledge of the truth.” 1 Tim. 4:4. “We trust in the living God who is the Savior of all men, especially of them that believe.” 1 Tim. 2:10. This was the gospel which was preached to Abraham, saying: “In thee, shall nations be blessed.” Gal. 3:8.
Paul was made a minister of the truth, and commissioned to preach the gospel of the grace of God, the restitution of all things spoken by the mouth of all God’s holy prophets. For the proclamation of this truth, he labored and suffered reproach; and yet he was not ashamed of the gospel of Christ, but was bold and earnest in its defense. In the context, he speaks of some who did not remain firm and steadfast in this truth, and he laments that some were so soon removed from the truth, and turned to another gospel which was not after Christ. He saw that some attempted to pervert the gospel of Christ. In the early ages of the Christian Church, many spurious gospels were in circulation, and Dr. Adam Clarke says that we have the names of more than seventy of the spurious narratives still on record, and it was because of these numerous and false narratives that Luke wrote his gospel. (See Luke 1:1.) In some of these narratives, or gospels as they are called, the necessity of circumcision, and subjection to the Mosaic law in connection with the gospel is strongly urged.
In the immediate context, Paul evidently refers to one or more of these spurious records. He exhorts the brethren to remain steadfast in the truth, and be not troubled by those who would pervert the gospel of Christ. If any one should preach any other gospel than that he had preached, let him be accursed; let him not be fellowshiped, not be received as a true teacher. Such should be withdrawn from and discountenanced. The word accursed here (original anathema,) seems to be used in the sense of separated. If any now preach any other gospel, let him be accursed or separated from you. Paul applied the same term to himself, and wished himself accursed (anathema) from Christ. (Rom. 9:3.) The marginal reading in this passage is “separate.” This was a strong form of speech on the part of the apostle, to express his intense desire to have the Jews converted to Christianity. He would make any sacrifice to accomplish this, consistent with his religion.
In the passage under consideration, Paul designed to guard the brethren against false doctrines and damnable heresies. He proclaimed the gospel in its purity and fullness, declaring that God will have all men to be saved, and come to the knowledge of the truth, and that every knee shall bow and every tongue confess that Jesus Christ is Lord to the glory of God, the Father. If any other gospel than this were preached, it was erroneous, and all such false teachers should be rejected and separated from. They should not be fellowshiped. In this sense the word accursed is employed in the passage before us.
Our views are corroborated by the following orthodox commentators:
HAMMOND.— “And if any attempt to do that, though it were I myself, or even an angel from heaven, I proclaim unto you mine opinion and apostolical sentence, that you are to disclaim and renounce all communion with him, to look on him as an excommunicated person, under the second degree of excommunication, that none is to have any commerce with in sacred matters. And that he may take more heed to what I say, I repeat it again, Whosoever teaches you any new doctrine, contrary to what I at first preached unto you, let him be cast out of the church by you.”—Par. in loc.
DIODATI.— “Accursed: viz., execrable and abominable.”—Annot. in loc.
WAKEFIELD.— “But, if even we, or an angel from heaven, should preach the gospel differently from what we did preach it unto you, let him be rejected. As we told you before, so now I tell you again, if any one preach a different gospel to you from what ye received from us, let him be rejected.”—Trans. in loc.
CLARKE.— “Perhaps this is not designed as an imprecation, but as a simple direction; for the word here may be understood as implying that such a person should have no countenance in his bad work, but let him, as Theodoret expresses it, be separated from the communion of the church. This, however, would also imply that, unless the person repented, the divine judgments would soon follow.”—Com. in loc.
CALMET.— “The apostle, in this place, says, If an angel, or if he himself, should so far swerve from the true faith as to preach another gospel, different from that which he had preached, anathema, let him be cut off from the communion of the faithful, so that he shall not in any manner be a partaker of the benefits of the church.”—Com. in loc.
After This The Judgment.
“And as it is appointed unto men once to die; and after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him, shall he appear the second time, without sin unto salvation.”—Hebrews 9:27, 28.
This passage is frequently urged in support of the doctrine which teaches that there will be a day of general judgment in the immortal state of existence, when the whole intelligent universe of God will be assembled before what is called his “bar,” there placed upon trial, and a part acquitted and pronounced worthy of everlasting life, and a part condemned to everlasting death and misery, among whom may be the dearest objects of our affections, if not indeed ourselves. We present a few reasons why we cannot accept this interpretation which has obtained so extensively in the religious world.
1. It is an entirely useless work, on the supposition that the state of man is unalterably fixed at death, as is taught by the sacrificial church. Those who accept this doctrine of judgment in the future world, contend that man is in a state of happiness or misery immediately after death, also that there is no change of condition in the immortal world. As death leaves him, it is affirmed, so judgment will find him. If man’s fate is sealed, and his condition is unalterably fixed at death, for what possible object can there be a day of judgment after death? It is not to correct any mistake! No one is in heaven who ought to be in hell — no one in hell that ought to be in heaven. Why then, when infinite ages shall have rolled away, bring the people from heaven and hell, put them upon trial, and judge them all back again, to their former state and condition? Such a work would be a gigantic farce, in which no sensible man would engage, much less Almighty God, who is infinite in wisdom and benevolence.
2. The immediate context show that the apostle was not speaking of the natural death of all men, as is asserted by those who accept the common exposition of the subject. Paul was speaking of things pertaining to this life, and drawing a comparison between the sacrificial death of the High Priest and the sacrificial death of Christ. We cannot believe that the apostle would leave the subject matter of discourse, and introduce an irrelevant topic, which found no support in reason or revelation. The theme of discourse with the apostle was the two priesthoods, and he was exhibiting the superiority of Christ’s priesthood over Aaron’s. This is the theme dwelt upon in the context, and the text itself is a continuation of the same discourse as all can see upon examination.
3. The original reading of the passage cannot be made to harmonize with the common exposition of the subject. Every scholar who will turn to the Greek Testament, will find the definite article tís (English the) before the word anthrópis, rendered men; and had it been translated, as it evidently ought to have been, the text would have read, the men, plainly referring, as every grammarian must admit, to some particular men. The same word occurs in Heb. 7:27, and is rendered those; “Who needeth not daily, as those High Priests, to offer up sacrifice,” etc. In the passage before us, the original word might have been translated those as in the passage just referred to. Then it would have read, “As it is appointed unto those men to die sacrificially, so Christ was appointed to die a sacrificial death.” The men referred to, were those High Priests who daily offered sacrifices. The passage properly rendered, would read: “And as it is appointed unto the men once to die,” etc., clearly indicating that some particular men were appointed to die, after which, to them came the judgment.
The context shows that the High Priests were the men thus appointed to die, once every year. They died by proxy, a sacrificial death, for which purpose they were appointed, or set apart, as Christ, in the execution of his mission, was appointed to die a sacrificial death.
This sacrificial death of the High Priests constituted a part of their mission; and when consecrated to this high office, they were appointed to this work, and thus they made an atonement for the sins of the people, which was a figurative representation of the atonement made by Jesus Christ. Hence, the death spoken of was not the natural death of all mankind, but the sacrificial death of the High Priest and of Christ. Had Paul been speaking of the natural death of all men, instead of saying, “As it is appointed unto the men once to die,” etc., he would have said: “It is appointed unto all men once to die, and after death the judgment,” etc. This, indeed, is the way in which it is generally quoted by sectarian religionists, and such would, undoubtedly, have been the apostle’s language, had such been his meaning. Besides, Paul was drawing a comparison between the death of the men referred to, and the death of Christ; which shows clearly that he could not have alluded to the natural death of all mankind, for in that case the comparison would have been improper, and there would have been no appropriateness to the language employed — no significance to the connective words “As” and “so.” And as it is appointed unto the men once to die…..so Christ was once offered to bear the sins of many.
As the High Priest died a sacrificial death and bore the sins of many, so Christ was once offered in sacrifice and bore the sins of many. With this interpretation, there is appropriateness to the language, but to apply it to all mankind destroys the comparison. There would be no propriety in saying that as a man dies with fever, or consumption, so Christ was offered to bear the sins of many. The comparison does not hold good, and the connectives, “As” and “so” are without meaning.
To appreciate the apostle’s meaning in the passage under consideration, we must carefully consult the context. As already indicated, Paul was instituting a comparison between the office and mission of Christ, and the mission of the High Priest, and was showing the superior excellency of Christianity, over the law dispensation. Once a year the High Priest went into the holy of holies to offer sacrifices for the people. The first verse of the context informs us that the High Priest went into the second tabernacle with blood, which he offered for himself and the errors of the people. This was a figure of Christ and the second covenant, Christ being come, an High Priest entered once into the holy place, having obtained eternal redemption for us. The context reads as follows:
“For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the High Priest entereth into the holy place every year with blood of others: For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” Heb. 9:24-28.
From this it clearly appears that as the High Priests were the men set apart, or appointed to die a sacrificial death, so Christ, as the High Priest of a better covenant, died to put away all sin-offering, and now there remaineth no more sacrifice for sin. After the sacrificial death of the High Priest, he appeared again for the justification of the people, and through him, they were accepted by the Lord. When the High Priest went into the holy place before the Lord, he bore upon his heart a plate, upon which was inscribed the names of the twelve tribes of Israel. This was called the “breastplate of judgment,” or “judgment of the children of Israel,” in Exodus 28:29, 30:
“And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.”
After the sacrificial death of the High Priest, he entered into the holy place beyond the veil and appeared before the Mercy Seat, where his offering was accepted by the Lord, and thus through him the people were ceremonially purified. And when the people without, heard the sound of the golden bells which were attached to the garment of the priest, they shouted for joy, as that was a signal of their acceptance. This was the judgment of the children of Israel. After the offering of the High Priest, or his sacrificial death, judgment of acquittal was pronounced and the people stood ceremonially purified before the Lord. So Christ was once offered to deliver those subject to ordinances from the ceremonial law, to blot out the hand writing of ordinances, nailing it to the cross, and thus offered himself once for all, and in this way put away all sin-offering by the sacrifice of himself; and thenceforth all were to look to the truths of the gospel for justification and eternal life.
The apostle teaches that Christ as the great High Priest, superceded the old priesthood; and now we are to look to Christ, in whom we have eternal redemption. Unto them that look for him, shall he appear the second time without sin [sin-offering] unto salvation. Many misapprehend the meaning of the term look in the passage, by supposing that it teaches the personal re-appearance of Christ. We do not so understand the language. To look to Christ is to have faith in him, and to accept him as a true Teacher sent from God. We look to him when we repose confidence in his word, and accept him as our guide. In this sense we find this word used in the Scriptures. “Look unto me all the ends of the earth, and be ye saved, for I am God, and there is none else.” Isaiah 45:22. To look unto Christ is to believe on him to the salvation of our souls.
Our attention is now directed to Christ for salvation; and unto them that look for him, who seek for him, and desire to know him, does he now appear, not in the light of a sin-offering, but as the author of eternal salvation; in whom we have redemption through his blood, even the forgiveness of sins. Through Christ we obtain a hope of eternal redemption for all.
Judgment came upon all men to condemnation, through the disobedience of one; so through Christ the free gift came upon all men unto justification of life. For as in Adam all die, even so in Christ shall all be made alive. Christ now appears to every believer in him, without sin-offering unto salvation. He appears to the believer, through his truth and manifestation of his spirit. He appears not as a crucified Redeemer, not to offer himself again in sacrifice, but he appears as the risen Christ, having brought life and immortality to light. Him, hath God the Father sealed, and we now see him as the Conqueror of hell (hades) and of death, as the one who plucked the garland from the grim-messenger’s brow, and rose triumphantly over the power of the destroyer; and he appears to us as the Savior of the world: For God sent not his Son into the world to condemn the world, but that the world through him might be saved.