But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. (Matt. 8.12)
The words outer darkness are generally assumed to be a reference to hell. But, that assumption is incorrect.
Actually, of the three mentions in the NT of outer darkness, and the five mentions of the phrase weeping and gnashing of teeth, not even one of them was a reference to hell. (There are also two mentions of the phrase wailing and gnashing of teeth in the NT. As these do speak of hell in particular, perhaps I will cover them in a future article.)
Oddly, one minister promotes the opposite view affirming that, “the outer darkness described in this passage is not a description of hell, but is likely a lesser status in God’s kingdom. Unfaithful Christians will see more diligent Christians rule and reign with Christ. . .”
This is also incorrect.
So then, who are the children of the kingdom, what is the outer darkness, and why are they cast into it? First, let’s start by looking at the context of the story in Matthew 8. While in Capernaum, Jesus was approached by a Roman Centurion because he believed Jesus could heal his sick servant. Capitalizing on this encounter, Jesus contrasted this Gentile man’s extraordinary faith with those whom He called “children of the kingdom.” In making His point He said,
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. (Matt. 8.11)
In consideration of the contrast Jesus was making, the many shall come from the east and west was meant as foreshadowing of the gospel being preached among the gentiles. On the opposite end of things were the Jews, the natural born descendants of Abraham, Isaac, and Jacob. It was of them, the Jews, that Jesus was referring to when He continued by saying,
But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. (Matt. 8.12)
In hind sight, you might think that the Jews’ rejection of the Messiah would naturally land them in hell, in which case, outer darkness would simply be the analogy that Jesus used here of hell. On the other hand, if that really is what He meant, why would He still call them the children of the kingdom? By the way, this is in no way an endorsement of dual covenant theology. All who die without Christ will face eternal damnation, including the Jews. Paul’s remarks in Romans (9:1-6) make that clear. However, we must recognize that the children of the kingdom that Jesus was referring to in this verse are Jews who have not have accepted Christ but will still be alive at the time when His kingdom comes at the close of this present evil age.
Now, before we continue, let’s look at the other two mentions of outer darkness in the NT. Relating the same point while employing a different contrast, Jesus told the parable of the marriage feast (Matt. 22.1-14.) Here again, the prospect of attaining entrance into the kingdom of heaven at the end of the age is the issue at hand. The analogy of a marriage is used this time. The invitation to attend the marriage was sent out. The requirement for entrance was the wearing of a wedding garment. Paul’s epistles shed the necessary light to see that the wedding garment was meant to illustrate being clothed with Christ. (For as many of you as have been baptized into Christ have put on Christ. Gal. 3.27)
When we back up one chapter (Matt. 21) the context of Jesus’ parable of the marriage feast becomes clear. Jesus was addressing the Jews for their rejection of the Messiah (the stone the builders rejected, Matt. 21.42), and was using the marriage feast analogy to make his point clear. In doing so, he made the statement,
Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. (Matt. 21.43)
This statement provides for us the framework to determine that those who were not worthy to enter the marriage feast (the kingdom of heaven) are unbelieving Jews who will be alive at the the time the kingdom of heaven appears.
The wedding is ready, but they which were bidden (the Jews) were not worthy. (Matt. 22.8)
So then, the obvious point of this parable is not general in nature, but a specific analogy pointing to the Jews which would reject Christ. With that in mind, Jesus said,
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. (Matt. 22.13)
The third mention of outer darkness brings even more clarity to its meaning. In the parable of the talents there are three servants mentioned. Concerning the third servant that buried his talent, it is said,
And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. (Matt. 25.30)
This parable, just like the others we discussed, was emphasizing the appearing of the kingdom of heaven, who would be granted entrance, and who would not. Even though this last parable says that the unprofitable servant is also cast into outer darkness, it is significant, that, even though unprofitable, he is still called a servant. All three mentions of outer darkness, therefore, point to the Jews who miss out, not being allowed entrance into the kingdom of heaven. Just a side note, but a very important one, there’s no mention of anyone actually dying in these three parables. That’s only the assumption of those who view the outer darkness as describing hell. There are, however, many people who will remain alive during and after the transition of the coming of the kingdom of heaven.
From here it’s plain that the timing of the inception of the kingdom of heaven would lend more help in determining the meaning of outer darkness. Fortunately, Revelation chapter 11 outlines the start of the kingdom of heaven under the blowing of the seventh trumpet.
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (Rev. 11.15)
In another article, Timing of the Seventh Trumpet, I explain why the seventh trumpet is blown at mid-point of the last seven years. Since many Jews will not be prepared for the kingdom of Christ at that moment, they will be cast into outer darkness. For that reason, the words outer darkness are not referring to hell or a lesser status in God’s kingdom, but to a specific period of time Jesus called the great tribulation (Matt. 24.21), or the last three and a half years of Daniel’s 70th week. It will be a time of great persecution for the Jews (Rev. 12.17, Matt. 24.16) and gives meaning to Jeremiah calling it the time of Jacob’s trouble (Jer. 30.7.) In fact, speaking directly of those last three and a half years Jesus said,
For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. (Matt. 24.21)
Considering the Bible’s mention of extreme level of persecution directed towards the Jewish people during that dark time, it’s understandable why Jesus would chose the words outer darkness to describe it.
Numerous prophesies show forth the reaction that the Jews will undergo when they finally realize that Jesus is the Messiah. Paul stated that the time would come that all Israel would be saved (Rom. 11.26) which, perhaps, he gleaned, at least in part, from Zechariah where it says,
and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. And the land shall mourn . . . (Zech. 12.10-12)
In Revelation chapter 1, speaking of Jesus’ appearing and the start of His kingdom, it says,
and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. (Rev. 1.7)
The second part of being cast into outer darkness is that there would be weeping and gnashing of teeth. The verses above indicate this to be the response of the Jews to their recognition of Jesus as Messiah. It seems Jesus was simply using these parable to reiterate Zachariah’s prophecy as well.
Assuming the mention of outer darkness is a metaphor for hell does not make it so. The context certainly emphasizes the outer darkness to be the plight of the Jews which have not been clothed upon with Christ. If hell was its meaning, why would Jesus single out just the Jews the way He did?
All that just to shed a little light on the outer darkness.
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3 Responses to Shedding Some Light On The Outer Darkness
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Good article, John. I just realized we are like archeologists, digging and finding evidence of the truth. Keep up the digging, brother!
[...] (the same fate of the Jews who do not know Christ at the time of His appearing – see Shedding Some Light on the Outer Darkness) yet remaining alive to face the great tribulation is only the half of it. These newly rededicated [...]
John, Christians are slowly coming to accept the fact that the rapture, the “seven-year tribulation” (never mentioned in the Bible), and the antichrist portrayed as a man with supernatural powers is all man-made fiction which has been exploited by hundreds of unscrupulous ministers and authors in order to make money for themselves—with considerable success, I might add. Christians are very interested in learning about this outer darkness thing, but when it’s tied to futurist eschatology, you lose a large part of your audience, as we feel that all the prophecy in the Bible was essentially fulfilled in 70 AD and therefore has no place in straight Biblical theological discussion. I think you have much knowledge regarding the outer darkness and I want to learn more about it, but is there some way you can explain it without introducing an aspect of Christianity as controversial as futurism and prophecy?