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Shedding Light on the Outer Darkness: a Fresh Look at the Language of Hell

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Shedding Light on the Outer Darkness: a Fresh Look at the Language of Hell KIM PapaioannoU Kim papaioannou, phd, teaches New Testament and chairs the PhD program at the Adventist International Institute of Advanced Studies, Silang, Cavite, Philippines. Shedding light on the outer darkness: A fresh look at the language of hell “Then the king said to the weeping and gnashing of teeth. not properly attired with a wedding servants, ‘Bind him hand and The outer darkness appears three garment. The king questions him and foot, take him away, and cast times (Matt. 8:12; 22:13; 25:30) the man can offer no explanation. him into outer darkness; there and is assumed twice more (Matt. Offended, the king orders the man be will be weeping and gnashing 24:51; Luke 13:28). The “ ‘weeping tied and thrown to the outer darkness of teeth’ ” (Matt. 22:13).1 and gnashing of teeth’ ” appears in where there is weeping and gnashing the above five outer darkness texts of teeth. he topic of hell has held a and twice on its own (Matt. 13:42, In Matthew 25:30, the phrase strange fascination for Chris- 50). These phrases have often been concludes the parable of the talents. tians through the centuries. understood as reflecting the horrors A rich man goes on a long journey TAnd while one hears less of hell; the outer darkness—its dark and entrusts three of his servants about it today, all ecclesial bodies and gloomy nature—with the sorrow with five, two, and one talents attempt to give some answer to and pain of its torments.4 But are respectively, admonishing them to the tantalizing question of what will such views correct? use them wisely until he returns. The happen to the wicked on the day This short study will explore first two work diligently and double of judgment. The majority view has these terms in their context. Properly their talents. But the third hides his been that hell consists of everlasting, understood, they point away from talent and remains inactive. Upon his excruciating torment.2 Contrary to the supposed torments of hell into return, the rich man calls the three this, a small but vocal minority has other more reasonable, but equally to account. The first two give their held that such a teaching is incompat- sobering, realities. report, are congratulated, and told to ible with the loving and just character “ ‘enter into the joy’ ” of the master of God.3 Instead, they hold that judg- The outer darkness (vv. 21, 23). The third offers excuses ment will result in the destruction of We will first look at the outer dark- and attempts to blame the master sin and sinners and prepare the way ness. In Matthew 22:13, the phrase for his inaction. However, he traps for the new heaven and new earth, concludes the parable of the wedding himself by his words and is finally where there will be no more pain, garment. A king prepares a banquet declared unworthy. The master then suffering, or death of any kind. for his son’s wedding. When the orders him thrown to the outer There are various judgment invitees fail to appear, the king sends darkness where there is weeping and motifs and each is important in its his servants to the “ ‘highways’ ” (v. 9) gnashing of teeth. own respect. One that has played to gather people from all walks of life. In Matthew 8:12, the phrase a key role has been the “ ‘outer Once the hall is filled, the king enters appears in the context of the heal- darkness’ ” where there will be to inspect the guests and finds one ing of a centurion’s servant. Jesus MINISTRY 19 SEPTEMBER 2012 KIM PapaioannoU commends the faith of the centurion who choose not to enter will be talents, a banquet is not mentioned and asserts that many Gentiles will left outside where ekei (“there”) is specifically but is assumed. The rich come into the kingdom and dine weeping and gnashing of teeth. man returns from his lengthy travels, with the patriarchs, while those who So what is this mysterious outer calls his servants to account, and were originally called, which have darkness? A place of torment? A invites the faithful two to “enter not responded, will be thrown to the description of hell? into the joy” of the master, clearly outer darkness. All five texts discussed above a celebration for his return.8 And in In Matthew 24:51, the outer appear in the context of a banquet, Matthew 24:46–51, in the parable darkness is not specifically men- and this is important to note. In of the evil servant, again we have tioned but implied through the use Matthew 8:11, 12 and Luke 13:28, a master returning from a long trip, of the Greek locative adverb ekei the banquet consists of the heavenly whereby a joyous celebration for his (“there”).5 Matthew 24:51 concludes feast where Abraham, Isaac, and return would be the norm. the parable of the evil servant. A Jacob are present. That a feast is in Banquets in ancient times, just master goes away and appoints a view is evidenced by the word anak- like today, usually took place in servant to oversee his household. A lithesontai (lit. “recline”—banqueting the evening. At a time when there wise servant will look well after the meals in the ancient world were were few lights to lighten a dark master’s household. If he does evil, taken while reclining)6 in Matthew night, there was an obvious contrast the master will return at a moment 8:11 and Luke 13:29, and by the between a lighted banqueting hall the servant does not expect. The mention of the oikodespotés in Luke and the darkness outside. The term master will then “ ‘cut him in two’ ” 13:25, the master of the house who outer darkness, therefore, is descrip- (v. 51) and throw him where there is closes the door so that no more tive; in other words, “the darkness weeping and gnashing of teeth. guests may enter. 7 In Matthew that is outside (the banqueting Lastly, Luke 13:28 is part of the 22:13, a banquet is clearly stated hall).” This outer darkness does not parable of the narrow gate through because the whole parable of the describe hell but the conditions out- which all true disciples should seek wedding garment takes place in side the banqueting hall and is not to enter the kingdom and feast with the context of a wedding feast. In language of torment but language Abraham, Isaac, and Jacob. Those Matthew 25:30, in the parable of the of exclusion. HMS Richards Lectureship in Biblical Preaching 2012 Theme: The Listener and the Biblical Text October 28-29, 2012 Schedule Sunday, October 28 (Seminary Chapel) Dr. Thomas G. Long, Bandy Professor of Preaching; Lecture #1 1:00-2:30 p.m. Coordinator of the Initiative in Religious Practices and The Acoustical Impact of the Biblical Text Practical Theology, Candler School of Theology, Emory Light Refreshments & Fellowship University. 2:30-3:30 p.m. Dr. Long’s 1989 book The Witness of Preaching—now in its second edition—is one of the most widely used Lecture #2 3:30-5:00 p.m. texts on preaching, appearing on class reading lists Standing in the Middle Muddle: What in seminaries across the country and world. In 2010, Listeners Need from Sermons Preaching magazine named The Witness of Preaching one of the 25 most influential books in preaching, for the last 25 years. Monday, October 29 (Seminary Chapel) Long’s Preaching from Memory to Hope was named as one of the “top ten Sermon 10:30-11:20 a.m. books for parish ministry published in 2009” by the Academy of Parish A Great Chasm Clergy. Lunch in the Seminary Commons The author of 20 books to date, Dr. Long is a frequent contributor to The Christian Century and the Journal for Preachers, and a popular presenter No registration fees. at preaching conferences worldwide. He is an ordained minister in the CEUs available Presbyterian Church (USA). Orders for DVDs will be taken Move from being a good preacher to a great preacher! You are invited to attend this lectureship. MINISTRY 20 SEPTEMBER 2012 Weeping and gnashing understand. Some scholars suggest together with everything that offends of teeth it was customary for a wedding host (v. 41), will be cast into the furnace Those who find themselves to oversee that guests had adequate of fire where there is weeping and outside the banqueting hall will attire.10 That the man chooses not gnashing of teeth (v. 42). experience weeping and gnashing to avail himself of such service indi- The other is Matthew 13:50, at of teeth. Is this a description of tor- cates that he considers his own the conclusion of the parable of the ment? Or is something else in view? clothes of better quality. When the net. Just like fishermen separate the The Greek for “weeping,” klauth- king confronts him and orders him to good fish from the bad, likewise on mos, can refer to a range of emotions be thrown outside, the man naturally the day of judgment the angels will like joy (LXX Gen. 45:2; 46:29), eager feels angry that the king has failed to remove the wicked from the midst anticipation (LXX Jer. 31:9), but mostly appreciate the quality and beauty of of the saints and cast them into the sorrow (LXX Judg. 21:2; 2 Sam. 13:36; his garments. furnace of fire where there is weep- Ezra 3:13; Isa.
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