Introduction

The phrase “weeping and gnashing of teeth” appears six times in the Gospel of Matthew (Matt 8:12; 13:42, 50; 22:13; 24: 51; 25:30).¹ The saying has been widely interpreted as an eschatological image connected with the punishment of God.² This article seeks to confirm this interpretation by examining six pericopes containing the saying in Matthew by using a literary approach.³

Although Luke also mentions the saying once (Luke 13:28),⁴ this paper focuses solely on Matthew’s Gospel, revealing how in Matthew’s view the phrase exposes a metaphoric meaning related to an eschatological symbolic notion of rejection and condemnation (Matt 8:5-13; 13:36-43, 47-50; 22:1-14; 24:45-51; 25:14-30). The article, therefore, neither explores other ancient contextual literature besides Matthew’s Gospel (such as the Hebrew Bible, LXX or Second Temple Literature, etc.) nor engages in any interpretation regarding the historical Jesus.

The Eschatological Setting of the Phrase “Weeping and Gnashing of Teeth”

The term eschatological, as it is understood in this paper, entails a temporal perspective that transcends the story-time of the Gospel of Matthew. Matthew ends his account with Jesus sending his disciples around the world (28:16–20). An eschatological view, assumes an undefined moment that surpasses in time these last words of Jesus to his followers, establishing a historical setting that goes to at least judgment day, and includes Jesus’ parousia (24:13, 30-31, 44; 25: 31-46).⁵

There are several examples that illustrate this eschatological emphasis in Matthew.⁶ In Matt 11 Jesus declares it will be more bearable for Tyre and Sidon on judgment day than for Chorazin and Bethsaida (11:20-22). In a later chapter, Jesus also states that the people of Nineveh and the queen of the South will stand up at the judgment “against this generation and they will be its condemnation” (12:41-42; NJB). Also, in Matt 25, Jesus concludes his last discourse telling a parable which describes a final moment when all the nations will be gathered before the throne of the Son of Man to be judged by him (25:35-46).⁷

The phrase “weeping and gnashing of teeth,” as the previous examples show, also functions in eschatological settings in Matthew (8:5-13; 13:36-43, 47-50; 22:1-14; 24:45-51; 25:14-30).

One way of locating the saying “weeping and gnashing of teeth” in an eschatological context is by associating it with the phrase “kingdom of heaven” as in 8:11; 13:24, 36, 47; 22:2; 25:1, 14. The first character to use the phrase “kingdom of heaven” is John the Baptist, who says that it had “come near” (3:2). Then Jesus, at the beginning of his ministry, repeats the same proclamation (4:17).⁸ However, even though Jesus affirms the certainty of it as a present reality (e.g., 5:3, 10, 19), he also locates the presence of this ‘kingdom’ in the future (e.g., 5:20: 7:21). This dual focus, which is reiterated through Matthew’s Gospel (10:7; 11:11–12; 16:19; 18:1, 3–4, 23; 19:12, 14, 23; 23:13), makes the “kingdom of heaven” paradoxical,⁹ establishing a current and eschatological meaning.¹⁰

In the story of the centurion and his servant,¹¹ Jesus announces the coming of “many” from east and west to the “kingdom of heaven” (8:11). Jesus’ promise foresees a time in which “many” will recline (ἀνακλιθήσονται) or eat¹² with Abraham, Isaac and Jacob in the “kingdom of heaven” (8:11). Jesus locates the saying in the future (cf. ἥξουσιν), contrasting the fate of those who will enjoy a meal in the “kingdom” with those who will be thrown into the “outer darkness” (8:11-12).

In the parable of the weeds, Jesus begins with a reference to the “kingdom of heaven” (13:24) preceded by the aorist passive of the verb ὁμοιόω (“to make like”; 13:24) which functions as comparison between the kingdom and the parable itself. Therefore, the comparison is not with the man of the parable, but to all that is narrated about the weeds and the wheat.¹³ To Donald A. Carson, and others, the aorist of the verb, in its aorist passive construction, suggests that the events that happen in the metaphor of the kingdom occur in the present of the fictional world of the parable.¹⁴ Yet, the explanation of the parable of the weeds (13:36-43), and of the net (13:47-50), set the temporal setting of this story in “the end of the age” (13:39, 49), suggesting not a present time but an eschatological scenery.

Likewise, although in the parable of the talents (25:14-30) the phrase “kingdom of heaven” is not explicitly mentioned, the fact that the pericope starts with ὥσπερ γὰρ (“for it is as”; 25:14) would imply that Jesus is going to illustrate again the theme of the “kingdom of heaven” launched in Matt 25:1 (25:14).¹⁵ Besides, according to Matt 25:13, located a verse before of the parable of the talents, Jesus’ disciples are alerted to the ignorance regarding the day or the hour. This verse functions as a warning arising from the parable of the ten virgins, but also as the context of the parable of the wise or wicked servant, where Jesus alerts his disciples to be ready “for the Son of Man is coming at an unexpected hour” (24:44; cf. 24:36, 42).¹⁶ In consequence, the story constituting the parable of the talents would be another eschatological metaphor for the “kingdom of heaven.”

The only two apparent differences regarding the future judgment are the parable of the wedding feast (22:1-14) and the parable of the wise or wicked servant (24:45-51). In both it seems that the kingdom acquires a present sense. In the parable of the weeding feast (22:1-14), Jesus begins alluding to the “kingdom of heaven,” which is introduced, as in the parable of the weeds (13:24; cf. 18:23) by the aorist passive of the verb ὁμοιόω (“to make like”; 22:2), setting the parable in the present.¹⁷ This last grammatical aspect, however, does not indicate that the events of the parable lack an eschatological sense as well. The presence of the “outer darkness” (22:13; cf. 25:30), as in Matt 8:12, and the phrase “weeping and gnashing of teeth,” as it is seen in other examples, (8:12; cf. 13:42, 50; 22:13) evokes an eschatological concept that goes beyond the time of the parable as well as reminding readers of the paradoxical sense of the “kingdom of heaven.”

On the other hand, the parable of the wise or wicked servant (24:45-51) omits any reference to the kingdom of heaven, which does not mean that its temporal setting is not addressed. The parable of the wise or wicked servant is preceded by another parable (24:43-44), which emphasizes being ready at any time, because the Son of Man will come at an hour when nobody is expecting him (24:44). This parable illustrates a previous statement, in which Jesus recommends being awake, because nobody knows on what day the “Lord is going to come” (24:42).¹⁸ From this perspective, the immediate context of the parable of the wise or wicked servant is an underlining of the importance of being ready in an eschatological context (cf. 24:36-41).¹⁹ Therefore, the parable illustrates the indeterminate return of the Son of Man (24:50), suggesting also, as the previous examples, an eschatological time.

Separation: Two Groups of Referents

The Gospel of Matthew sometimes uses double groups to illustrate key points.²⁰ In the Sermon on the Mount (5:1-8:1), for instance, Jesus affirms that no one can serve God and money at the same time (6:24). Similarly, in the same sermon, he recommends entering through the narrow door, not the wide gate that leads to destruction (7:13), ending his discourse with a comparison between two kinds of constructions: one strong and one weak (7:24-27). It is possible to see the same format in a parabolic and eschatological context in Matthew’s Gospel. As in Jesus’ last sermon he says that when the Son of Man comes one will be taken, while another will be left (24:40-41). In the same way, in the parable of the ten virgins, five enter to the marriage feast, whilst five are left out of it (25:1-13).

Every pericope containing the expression “weeping and gnashing of teeth” has also two groups of referents. In the pericope of the centurion’s servant, while “many” will come from east and west to take their places at the feast (8:11); the “sons of the kingdom,” on the other hand, will be thrown into the “outer darkness” (8:12). Also, in the explanation of the parable of the weeds, the “sons of the kingdom” will shine like the sun in the Father’s kingdom (13:38, 43), while the “sons of the evil one” will be thrown into the “fiery furnace” (13:38, 42).

These metaphoric characters are presented as opposing groups, which are separated in order to demonstrate opposing recompenses. This separation, however, is not arbitrary but founded on the actions of the characters in the parables or stories.²¹ In the centurion’s story it is the mention of faith that leads to the saying of Jesus on the “many” that will come from east and west to the “kingdom of heaven” (8:10). In the parables of Matt 13 the righteous are in contrast with the wicked, which determines their preservation or destruction (13:41, 43, 49). Likewise, in the parable of the wedding feast, while the guests are enjoying the feast, it is the man without a marriage garment who is expelled from the wedding (22:11-12). Subsequently, in Matt 24, there is a description of a slave who demonstrates two behaviours while he is waiting the return of his master;²² it is the correct or approved performance which determines his promotion (24:45-47), not the wrong or disapproved one (24:48-51). Finally, in Matt 25 the good and bad administration of the master’s talents leads to the reward or expulsion of the servants of the story (25:14-15, 19-26).

Furthermore, such addition in the kingdom may also be manifested in relation to ethical characteristics of the characters.²³ Both the explanation of the parable of the weeds as well as the parable of the net, for example, affirm that those who will not be thrown into the fiery furnace are named “righteous” (13:43, 49), a term that in the Gospel of Matthew is related to people that have evidenced living in accordance with God’s requirements (e.g., 1:19; 5:45; 13:17; 23:25).²⁴ Similarly, while the “blessed” slave, whom his master found working when he arrived, is called by Jesus “faithful and wise” (24:45-46), those servants who managed properly the talents of their master are named “good and trustworthy” (25:21, 23).

Nevertheless, regarding the good and bad people of the parable of the wedding feast the case is different. The narrative says that the king’s servants gathered, from the streets, “all they found” (22:10), which includes both πονηρός (bad) and ἀγαθός (good; 22:10) people.²⁵ The mention of the word πονηρός (bad) implies that their behaviour is characterized by evil actions (cf. 9:4; 12:34–35, 39, 45; 13:19),²⁶ evoking both the “sons of the evil one (πονηροῦ)” of the parable of the weeds (13:38) and the “bad” (πονηροὺς) of the parable of the net (13:49). In this parable, as in those cases, the word continues to have a negative connotation (cf. 15:19; 16:4; 18:32; 20:15), which can be contrasted with those who are called “good” (ἀγαθός; 22:10). Every time that both words appear together in the Gospel of Matthew, they function to contrast the moral differences that exist between the “good” and those who either are named “bad” or are described as bearing “bad” fruit (5:45; 7:11, 17, 18; 12:34, 35).²⁷ In this regard, what is clear is that both “bad ” and “good” people sit or recline²⁸ at the marriage table” (ὁ γάμος ἀνακειμένων; 22:10),²⁹ which at least conceptually would evoke the moment when those who come from east and west will recline (ἀνακλιθήσονται) along with Abraham in the “kingdom of heaven” (8:11). Accordingly, the presence of bad people along with good people in the wedding may suggest a gracious acceptance, which may be indicative of the inclusion of Gentiles into the kingdom of heaven.

In the examples given above, a feature that stands out is the motif of judgment,³⁰ which is expressed in terms of acceptance and rejection.³¹ In what follows these two topics, acceptance and rejection, will be addressed.

Acceptance and Recompense: The Joy Obtained

The phrase “weeping and gnashing of teeth” operates in contexts in which diverse characters are accepted and rewarded. Both motifs are not a strange topic for Matthew’s Gospel (cf. 5:12, 46; 6:1–2, 5, 16; 10:41–42)³² and can be seen early in the beatitudes of the Sermon on the Mount (5:3-12). Jesus affirms, for instance, that while the meek will inherit the earth (5:5), the pure in heart will see God (5:8). Similarly, in Matt 19, Jesus promises his disciples that they will sit on twelve thrones to judge the twelve tribes of Israel (19:28), also assuring them that “everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name’s sake, will receive a hundred-fold, and will inherit eternal life” (19:20).

The pericopes containing the phrase “weeping and gnashing of teeth” show the same emphasis.

In Matt 8, “many” (πολλοὶ) will come from all around the world and recline with Abraham, Isaac and Jacob to enjoy a meal in the kingdom of heaven (8:11). Unlike those who are thrown into the outer darkness, “weeping and gnashing” their teeth, these “many” are rewarded with a banquet (8:12). In Matt 22, the recompense is also to participate in a meal, where those who were invited are part of the wedding of the king’s son (22:9-10).

The slaves of the parable of the talents are also invited to “enter into” the joy of their master (25:21, 23). In this last example, nonetheless, the slaves also are promoted, as the slave of Matt 24 (24:47), to be in charge of their master’s possessions (25:21, 23). Then, in the explanation of the parable of the weeds, the “righteous” will shine like the sun in the kingdom of their Father (13:43). Finally, in the parable of the net, the “good,” which metaphorically represent the “righteous” (13:49),³³ will be gathered into containers, unlike the “wicked” who will be thrown into the “fiery furnace” (13:48-49).

The above suggests that the reward received would cause implicit or explicit joy to those who are rewarded.³⁴ In the pericope of the centurion’s servant, the outer darkness, which is mentioned by Matthew explicitly, can be contrasted with the tacit light coming from the banquet “inside.”³⁵ Thus, the phrase “weeping and gnashing of teeth” would be indirectly contrasting the implicit joy of those “many” at the feast, in the same way that the ‘implicit’ light of the feast would be contrasting the explicit darkness of those who are outside.³⁶

In a similar way, in the parable of the weeds, the righteous will shine in the “kingdom of their Father” (13:43), while the “sons of the kingdom” will weep and gnash their teeth (13:42). The connection between the kingdom and the Father is related either to those who do the will of the latter (7:21) or to those who are blessed by him (25:34), which allows them entrance into the “kingdom of heaven” (7:21; 25:34).³⁷ Jesus reiterates this eschatological perspective when he says that he will drink again the fruit of the vine, along with the disciples, in his Father’s kingdom (26:29). Hence, the mention of the “kingdom of their Father” contrasts the destiny of those who are cast into the “fiery furnace, where there will be weeping and gnashing of teeth” (13:42-43).

In other words, the invitations, promotions and the privilege to shine in the kingdom of the Father would produce happiness, which narratively would be in contrast of the events that are associated with the phrase “weeping and gnashing of teeth.”

Rejection and Punishment: “Weeping and Gnashing of Teeth”

In opposition to those who are experiencing the joy and happiness of being accepted and rewarded, every pericope in our focus group also shows the fate of those who are rejected and rebuked. The theme of rejection and castigation is not alien to the Gospel of Matthew.³⁸ Matthew’s story says early, in the voice of John the Baptist, that the tree that “does not bear good fruit is cut down and thrown into the fire” (3:10). Then Jesus not only repeats the same concept (7:19), but also affirms, “that every plant that my heavenly Father has not planted will be uprooted” (15:13). Finally, towards the end of Matthew’s Gospel, Jesus makes his rejection more evident, saying that the kingdom of God will be taken away “from you and given to a people that produces the fruits of the kingdom” (21:43).³⁹

In terms of spatial setting, the first three times that the phrase “weeping and gnashing of teeth” appears in the Gospel of Matthew it is located in Galilee (4:12-19:1).⁴⁰ In these three cases, the numeric description of those who are condemned is given in plural terms. Thus, the reference to the “sons of the kingdom” (8:12), the “sons of the evil one” (13:38, 42) and the “wicked” of the parable of the net (13:49), would portray a numerous group.

On the other hand, the other three times in which the expression occurs, geographically located in Jerusalem (cf. 21:1), the reference is singular.⁴¹ In the parable of the wedding feast only one man is rejected by the king and condemned (22:11-12). Then, both in the parable of the wicked or wise servant as well as in the parable of the talents only one slave is rejected by the master (24:48-51; 25:30).

Nonetheless, these characters are metaphoric referents, therefore, the real point in the narrative is not underlining a “number,” but showing how the “actions” of those individual characters lead them to be rejected.⁴² In the first three pericopes these characters were rejected because of either their lack of faith (8:10-12) or due to the negative tone with which they are portrayed (13:41-42, 49-50). Likewise, in the last three pericopes, these three stories are portraying the reason why these characters were refused or excluded (22:11-13; 24:45-51; 25:14-30).

The punishment of those who were banned is presented, firstly, in terms of exclusion. While three of them are thrown into the “outer darkness” (8:12; 22:13; 25:30), two are cast into the “fiery furnace” (13:42; 50). Finally, only one is “put” with the hypocrites (24:51). In all of these cases, whilst they are “outside,” those who were accepted are “inside” enjoying the recompense received (8:11; 13: 43, 50; 22:10; 24: 45-47; 25:14-23). From this literary perspective, the fact that they “are outside,” without enjoying, for example, a meal (8:11; 22:10) or a job promotion (24:45-47; 25:14-23), would serve to show that the phrase “weeping and gnashing of teeth” is an expression of sadness for not being “inside” enjoying those rewards.⁴³

As seen, each recompense is given in terms of proximity and inclusion, therefore, the fact that the “sons of the evil one” in Matt 13 are “weeping and gnashing” their teeth” is understood in the sense that they have lost their privilege to shine like the sun in the Father’s kingdom (13:43). In this sense, the phrase is acting as an image of exclusion, which is described in terms of adverse symbolic emotions.

The punishment is expressed as a vehement act of separation and rejection.⁴⁴ In five cases the narrative says that the condemned were “thrown” either into the “outer darkness” or into the “fiery furnace” (8:12; 13:42, 50; 22:13; 25:30). The only exception seems to be the slave who is “put” with the hypocrites (24:51).⁴⁵ However, prior to having put the hypocrites “there,” the parable metaphorically affirms that that slave was “cut in pieces” (24:51), i.e., he was punished severely.⁴⁶ Thus, the way in which those condemned are “thrown,” for instance, into the “outer darkness” or “put” with the hypocrites is intense. Furthermore, the vehemence shown in these pericopes is also visible elsewhere in the Gospel of Matthew. In Matt 18, for example, the slave who is rejected by his master is “tortured” until “he could pay his entire debt” (18:34). Likewise, in Matt 21, one parable says that the tenants who killed the servants and the son of the landowner will suffer a “miserable death” (21:41).

Nonetheless, the point of every pericope is not only to underline the intensity of each story, but also to show that the expulsion of every condemned one is carried out by a third character. Sometimes that third character is anonymous, like the persons who threw out the “sons of the kingdom” of Matt 8 (8:12) and the lazy slave of Matt 25 (25:30). In other cases, however, the vehement act is performed either by angels (13:41-42, 49-50) or by the master’s slaves (24:51) or also by the king’s attendants (22:13). In spite of these differences, the main point is that those who were rejected are thrown “outside” forcibly, namely, against their own will.⁴⁷

Therefore, from this angle, the phrase “weeping and gnashing of teeth” is an expression of sadness and anger for having been expelled by force either into the “outer darkness” or into the “fiery furnace” or for having been “put” forcibly with the hypocrites. In this regard, the phrase functions as an image of strong rejection or condemnation, which is exemplified in terms of negative emotions.

Metaphoric Worlds, Metaphoric Meanings

To some, the phrase “weeping and gnashing of teeth” describes the torments and sorrows of those who are in hell, relating the phrase to a literal eschatological punishment.⁴⁸ The saying, however, has to be interpreted in view of its metaphoric context, examining how it operates contextually.

The references provided by the Gospel of Matthew about the “outer darkness” (8:12; 22: 13; 25:30), the “fiery furnace” (13:42, 50) and the “place with the hypocrites” (24:51; NIV) are metaphorical images of rejection and condemnation. This is not the first time that Matthew uses “images” to emphasize the same concepts. The mention, for instance,⁴⁹ of the γέεννα (“Gehenna”; 5:22, 29-30; 10:28; 18:9; 23:15, 33) and the “eternal fire” (18:8; 25:41, 46) would allow the perception of a similar idea.⁵⁰

From this perspective, the relation of the phrase with the “outer darkness” (8:12; 22: 13; 25:30), the “fiery furnace” (13:42, 50) and the “place with the hypocrites” (24:51), would imply that the expression “weeping and gnashing of teeth,” in the Gospel of Matthew, would also function as an image of rejection and condemnation.

It is important to be aware that the adverb of place ἐκεῖ (there), which connects the “outer darkness,” the “fiery furnace” and the “place with the hypocrites” to the phrase “weeping and gnashing of teeth” (8:12; 13:42, 50; 22:13; 24:51; 25:30), works as an internal divider.⁵¹ This means that the adverb helps to separate these metaphoric images of rejection and condemnation, in which there are people “weeping and gnashing of teeth,” from those images in which different metaphoric characters enjoy a banquet, promotions or are shining like the sun in the Father’s kingdom.

The presence of this adverb would imply that “weeping and gnashing of teeth” is not a metaphoric scenario, but a metaphoric image of condemnation and rejection. This last picture designates, in terms of emotional exhibition, the symbolic reaction of those who are condemned and rejected. In other words, in the same manner that it is possible to read the joy of a banquet as an image of inclusion and acceptance, it is also feasible to interpret the phrase “weeping and gnashing of teeth” as an image of rejection and condemnation.

To avoid interpreting the phrase “weeping and gnashing of teeth” as a literal description, it is key to recognise that it operates in distinct metaphoric settings.

The first use of the phrase “weeping and gnashing of teeth” occurs in a healing context where Jesus, alluding to the faith of the centurion, concludes with this phrase (8:5-13). Jesus structures the saying in a symbolic background, alluding to people coming from east and west to partake in a meal with Abraham, Isaac and Jacob (8:11).

Because the remaining five sayings are located in a parabolic framework (13:24-30, 47-50; 22:1-14; 24:45-51; 25:14-30), it is necessary to acknowledge the metaphorical sense of the phrase. Having in mind that the examination of any parable should be done taking into consideration the metaphoric world and the narrative framework in which they are situated,⁵² it is crucial to recognise a similar approach when interpreting the phrase “weeping and gnashing of teeth.”

This approach implies that a parable should be comprehended as a pedagogical illustration,⁵³ whose intention seeks to underscore at least one point in the development of its story.⁵⁴ In this manner, the phrase “weeping and gnashing of teeth” portrays, as other parabolic images do, an instructive symbolic meaning.

Literary Meaning and Theological Implication: Conclusion

From the above it emerges that the pericopes in which the saying “weeping and gnashing of teeth” appear present two groups of referents, who, in turn, receive two kinds of recompense. The first reward is always positive, which involves the motive of approval. This approval occurs because of the ethical characteristic of the characters. However, the second reward is negative, which is presented in terms of exclusion and judgment. It is in function of these two antithetical recompenses that the phrase “weeping and gnashing of teeth” should be understood. On the one hand, some are enjoying the positive recompense, while, on the other hand, others are “weeping and gnashing” their teeth.

Accordingly, in each pericope the first part of the phrase, that is to say, “weeping,” may be understood as an eschatological reference to the sadness of those who are condemned. This sadness may also be comprehended as an expression of self-reproach or unhappiness either for having lost the reward or for having been rejected.⁵⁵ Then, the second part of the phrase would imply narratively that those who are “gnashing” their teeth are expressing their anger no only for having lost their reward, but also for having been expelled by force, after having been condemned.⁵⁶

This emotional presentation, however, does not teach that people are or will be suffering in hell, weeping and gnashing their teeth. As was mentioned, it entails a metaphoric image of rejection and condemnation. The context of each pericope entails a symbolic world in which metaphoric referents are presented. The mention of a banquet in which Abraham, Jacob and Isaac will be eating with those whose provenance is from east and west (8:11), is just an example of this metaphoric world. The same can be said about the saying “weeping and gnashing of teeth” in different parabolic or metaphoric contexts.

This means that each parable in which the phrase “weeping and gnashing of teeth” appears should be comprehended as a pedagogical illustration, whose purpose seeks to generate a response from Matthew’s readers.⁵⁷ Consequently, the phrase “weeping and gnashing of teeth” depicts in symbolic terms, an image of rejection and condemnation of those who will not be part of the eschatological Father’s kingdom.