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. 65:19). Nowhere is it And in Matthew 24:45–51, the ing and gnashing of teeth. used in relation to torments of any parable of the evil servant, the ser- Could these two references be kind. The Greek for “gnashing of vant is clearly unhappy because the descriptions of the torments of hell? teeth,” brugmos t n odont n, consis- master has arrived unannounced and Four facts suggest no. First, the tently denotes anger (Acts 7:54; LXX caught him mistreating his fellow phrase “ ‘cast them into the furnace Job 16:9; Pss. 35:16; 37:12; 112:10; servants and wasting possessions. of fire’ ” (Matt. 13:50) is a quota- Prov. 19:12), never the pain of torment. Indeed, the rationale behind the tion from Daniel 3:6 and the story That the people excluded from servant’s prodigal lifestyle was that of the three Hebrew young men. a banquet could experience both of the “ ‘master is delaying his com- The purpose of the furnace there these emotions is understandable. ing’ ” (v. 48). The sudden arrival of was not to torment, but rather, to Sorrow is a natural reaction when a the master, therefore, causes intense destroy. Second, in the parables of person realizes that something good anxiety and anger in the evil servant. the net and the wheat and tares, the has been lost. Anger is also under- In all of the above instances, the wicked are compared to bad fish standable. The context of the five anger is directed at the master, a and tares, which are burned not out passages discussed above evidences symbol of God. Those who are left of vengeance or for torment, but a pattern, namely, disaffection with the outside feel they should be inside because they are no good. Third, in master. In the parable of the talents, and therefore are not happy with the the parable of the wheat and tares, the servant who refused to make use verdict. They are angry. “ ‘all things that offend’ ” (v. 41), of his talent was already negatively The picture appears coher - animate and inanimate, are thrown predisposed towards his master. ent enough: a heavenly banquet, into the fire.11 Will the fire torment When questioned why he did not use unworthy individuals left outside these forever? No, it will destroy his talent, he replied, “ ‘ “I knew you to experiencing weeping (sorrow) and them. Fourth, as a general rule of be a hard man” ’ ” (Matt. 25:24). Not gnashing of teeth (anger) because of exegesis, words and motifs should surprisingly, such negative feelings their exclusion. Nothing is said about be understood in line with their turn to anger when he sees the two hell or torments. primary meaning unless strong evi- worthy servants welcomed into the dence suggests otherwise. As such, banquet while he is thrown out. Two final texts since weeping and gnashing of teeth In the heavenly banquet with There are two final texts that nowhere else refer to torment, they Abraham, Isaac, and Jacob, the ones mention weeping and gnashing of should likewise not be understood as who are welcomed are the Gentiles teeth but no suggestion of a banquet referring to torment here. from the far corners of the earth (Matt. or an outer darkness. The first is Exegetical interrelation suggests 8:11; Luke 13:29). The ones excluded Matthew 13:42 at the conclusion that the weeping and gnashing are Jews who have failed to believe of the parable of the wheat and of teeth in Matthew 13:42 and 50 in Jesus. They were the natural heirs the tares. A field is planted with should be understood in the same of the kingdom, the “ ‘sons of the good seed, but, during the night, way as in Matthew 8:12, 22:13, kingdom’ ” (Matt. 8:12); but much an enemy plants tares. The owner 24:51, 25:30, and Luke 13:28 as to their chagrin, they find themselves allows the two to grow side by side, referring respectively to the feelings excluded. Indeed, in Luke 13:24, they but at the harvest he commands his of sadness and anger that the wicked seek to enter the banquet, consciously, servants to gather the wheat into experience when they discover they maybe forcefully.9 Clearly, they are not storerooms and burn the tares. Jesus are excluded from the kingdom. happy with the master’s decision to explains that this parable is about exclude them. the kingdom of God, whereby the Synthesis In Matthew 22:13 (the parable of good seed represents the saints to The picture is very consistent. the wedding garment), the anger of be gathered into the kingdom, while The term outer darkness always the man excluded is again easy to the tares represent the wicked. They, appears in the context of a banquet,

MINISTRY 21 SEPTEMBER 2012 Kim Papaioannou mostly in parables, and describes not even required to work. All he phrase is, above all, a summons to the literal evening darkness outside had to do was put the talent in the heed the call of salvation—today. the banqueting hall. Those who are bank to gain interest. The reason he not in the banquet hall are outside is left outside does not represent a 1 All Scripture quotations are from the New King James Version. 2 E.g., Robert A. Peterson, Hell on Trial: The Case for Eternal in the dark night. The word weeping lack of ability but pure disinterest; Punishment (Phillipsburg, NJ: P & R Pub., 1995); Paul defines the feelings of sorrow and he simply could not bother to do Helm, The Last Things: Death, Judgment, Heaven and Hell loss experienced by those who are good. And the listeners of Jesus, (Edinburgh, UK: Banner of Truth Trust, 1989); John Blanchard, Whatever Happened to Hell? (Edinburgh, UK: Evangelical excluded from the banquet. The who should be in the banquet with Press, 1993); Anthony A. Hoekema, The Bible and the Future gnashing of teeth represents their Abraham, Isaac, and Jacob but find (Grand Rapids, MI: Eerdmans, 1994); Robert A. Morey, Death and the Afterlife (Minneapolis: Bethany House, 1984). anger. They believe they should be themselves excluded, really were the 3 E.g., LeRoy E. Froom, The Conditionalist Faith of Our in but find themselves outside. ones who should have been there. Fathers, 2 vols. (Washington DC: Review and Herald Pub. Assn., 1965); Edward W. Fudge, The Fire That Consumes: The day of judgment will not be They received the invitation first and The Biblical Case for Conditional Immortality (Carlisle, UK: pleasant. For God, it will be a day are called “sons of the kingdom.” Paternoster Press, 1994); Samuele Bacchiocchi, Immortality when He will do a “strange” work All they had to do was exemplify or Resurrection? A Biblical Study on Human Nature and

The greatest tragedy in the history of this world is that people who should be in the kingdom will find themselves outside.

(Isa. 28:21, KJV) in the destruction simple faith in Jesus, like the faith Destiny (Berrien Springs, MI: Biblical Perspectives, 1997); John W. Wenham, The Goodness of God (Downers Grove, IL: of sin and sinners. For sinners, it will of the centurion. But instead, they InterVarsity Press, 1974). be a fearsome day, for it is indeed a rejected Him. 4 Ulrich Luz, Matthew 8–20, Hermeneia Series (Minneapolis: Fortress Press, 2001), 11. “fearful thing to fall into the hands A certain sense of tragedy exists 5 See Donald A. Hagner, Matthew 14–28, Word Biblical of the living God” (Heb. 10:31). because nobody needed to be left Commentary, vol. 33b (Dallas, TX: Word, 1995), 725. But whatever temporary physical outside. Everybody could have been 6 Luz, Matthew 8–20, 11; Joseph A. Fitzmyer, The Gospel According to Luke X-XXIV, The Anchor Bible, vol. 28a (New suffering that day brings, in using in if only they had bothered to enter. York: Doubleday, 1985), 1020, 1026. the language of the outer darkness Jesus died for all and wants all 7 Fitzmyer, The Gospel According to Luke X-XXIV, 1021. 8 See David L. Turner, Matthew, Baker Exegetical and the weeping and gnashing of to be in His kingdom. He has sent Commentary (Grand Rapids, MI: Baker Academic, 2008), teeth, Jesus opts to focus on other multiple summons and continues 601. 9 See Fitzmyer, The Gospel According to Luke X-XXIV, 1025; realities—not on the physical pain, to do so. But in a sad repetition of R. C. H. Lenski, The Interpretation of St. Luke’s Gospel but the immensity and sadness of the story, people often cannot be (Columbus, OH: Wartburg Press, 1946), 747, 748; W. Bauer, F. W. Danker, W. F. Arndt, and F. W. Gingrich, eds., A the loss. The different banquets bothered. When the door closes, Greek-English Lexicon of the New Testament and Other Early in question are all symbolic of the those who find themselves outside Christian Literature, 3rd ed., s.v. ισχυω. kingdom of God. To be left in the may weep and gnash their teeth, but 10 Craig L. Blomberg, Matthew, New American Commentary, vol. 22 (Nashville, TN: Broadman Press, 1992), 328, 329. darkness outside means to be left it will be too late. See also Ellen G. White, “For every guest at the feast there outside the kingdom. So is the outer darkness where had been provided a wedding garment. This garment was a gift from the king. By wearing it the guests showed their There is a sense of tragedy in there is weeping and gnashing of respect for the giver of the feast. But one man was clothed all of these stories. All who find teeth a description of the supposed in his common citizen dress. He had refused to make the preparation required by the king. The garment provided for themselves excluded could and torments of hell? No. The emphasis him at great cost he disdained to wear. Thus he insulted should have been in the kingdom. is rather on the sadness of unneces- his lord. To the king’s demand, ‘How camest thou in hither The man without the wedding gar- sary loss. The greatest tragedy in the not having a wedding garment?’ he could answer nothing. He was self-condemned. Then the king said, ‘Bind him ment was already there, all he had history of this world is that people hand and foot, and take him away, and cast him into outer to do was dress appropriately. The who should be in the kingdom will darkness.’ ” Christ’s Object Lessons (Washington, DC: Review and Herald Pub. Assn., 1941), 309. servant with the single talent was find themselves outside. As such, the 11 Luz, Matthew 8–20, 269.

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MINISTRY 22 SEPTEMBER 2012