Mateo 8:12

Filipino Cebuano Bible

12 apan ang mga anak sa gingharian pagaabugon ngadto sa labawng kangitngitan sa gowa; didto ang mga tawo managpanghilak ug managkagot sa ilang mga ngipon."

Bible Verse Review
  from Treasury of Scripure Knowledge

the children: Matthew 3:9, Matthew 3:10, Matthew 7:22, Matthew 7:23, Matthew 21:43, Acts 3:25, Romans 9:4

be cast: Matthew 13:42, Matthew 13:50, Matthew 22:12, Matthew 22:13, Matthew 24:51, Matthew 25:30, Luke 13:28, 2 Peter 2:4, 2 Peter 2:17, Jude 1:13

Reciprocal: Genesis 21:10 - Cast out Numbers 14:39 - mourned greatly Judges 6:39 - dry 1 Samuel 2:9 - be silent Job 15:30 - depart Job 20:26 - darkness Job 22:11 - darkness Psalms 49:19 - never Psalms 88:12 - dark Proverbs 24:20 - candle Isaiah 8:22 - look Isaiah 17:11 - a heap in the day of grief and of desperate sorrow Isaiah 38:18 - they that Isaiah 50:11 - ye shall Isaiah 65:14 - ye shall Jeremiah 38:7 - Ethiopian Nahum 1:8 - darkness Matthew 19:30 - General Matthew 20:16 - the last Matthew 21:21 - Be thou removed Mark 9:18 - gnasheth Mark 10:31 - General Luke 3:8 - of these Luke 13:30 - General Luke 16:23 - seeth Luke 17:18 - save John 4:30 - General Acts 7:54 - they gnashed Romans 2:17 - thou art Romans 2:26 - General Romans 11:17 - some Revelation 16:10 - full

Gill's Notes on the Bible

But the children of the kingdom,.... The Jews, who were subjects of the kingdom, and commonwealth of Israel, from which the Gentiles were aliens; and who were also in the church of God, which is his kingdom on earth; and besides, had the promise of the Gospel dispensation, sometimes called the kingdom of heaven, and by them, often the world to come; and were by their own profession, and in their apprehension and expectation, children, and heirs of the kingdom of glory. These phrases, בן העולם הבא, "a son of the world to come", and בני עלמא דאתי, "children of the world to come" o, are frequent in their writings: these, Christ says,

shall be cast out; out of the land of Israel, as they were in a few years after, and out of the church of God: these branches were broken off, and the Gentiles grafted in, in their room; and will be excluded from the kingdom of heaven, where they hoped to have a place,

and cast into outer darkness: into the Gentile world, and into judicial blindness, and darkness of mind, and into the blackness of darkness in hell,

where shall be weeping, and gnashing of teeth. Phrases expressive of the miserable state and condition of persons out of the kingdom of heaven; who are weeping for what they have lost, and gnashing their teeth with the pain of what they endure. The Jews say p,

"he that studies not in the law in this world, but is defiled with the pollutions of the world, he is taken הברה

וישליכו אותו, "and cast without": this is hell itself, to which such are condemned, who do not study the law.''

The allusion in the text is, to the customs of the ancients at their feasts and entertainments; which were commonly made in the evening, when the hall or dining room, in which they sat down, was very much illuminated with lamps and torches; but without in the streets, were entire darkness: and where were heard nothing but the cries of the poor, for something to be given them, and of the persons that were turned out as unworthy guests; and the gnashing of their teeth, either with cold in winter nights, or with indignation at their being kept out. Christ may also be thought to speak in the language, and according to the notions of the Jews, who ascribe gnashing of teeth to the devils in hell; for they say q, that

"for the flattery with which they flattered Korah, in the business of rioting, "the prince of hell חרק שניו, gnashed his teeth at them".''

The whole of this may be what they call רוגז גהנם, "the indignation", or "tumult of hell" r.

o T. Bab. Beracot, fol. 4. 2. Taanith, fol. 22. 1. Megilla, fol. 28. 2. Yoma, fol. 88. 1. & Sanhedrim, fol. 88. 2. Raziel, fol. 37. 1. & 38. 1. Caphtor, fol. 15. 1. & 18. 2. & 60. 1. & 84. 2. Raya Mehimna, in Zohar in Lev. fol. 34. 2. p Zohar in Gen. fol. 104. 3. q T. Bab. Sanhedrim, fol. 52. 1. r Targum in Job, iii 17.

Barnes' Notes on the Bible

The children of the kingdom - That is, the children, or the people, who “expected the kingdom,” or to whom it properly belonged; or, in other words, the Jews. they supposed themselves to be the special favorites of heaven. They thought that the Messiah would enlarge their nation and spread the triumphs of their kingdom. They called themselves, therefore, the children or the members of the kingdom of God, to the exclusion of the Gentiles. Our Saviour used the manner of speech to which they were accustomed, and said that “many of the pagans would be saved, and many Jews lost.

Shall be cast out into outer darkness ... - This is an image of future punishment. It is not improbable that the image was taken from Roman dungeons or prisons. They were commonly constructed under ground. They were shut out from the light of the sun. They were, of course, damp, dark, and unhealthy, and probably most filthy. Masters were in the habit of constructing such prisons for their slaves, where the unhappy prisoner, without light, or company, or comfort, spent his days and nights in weeping from grief, and in vainly gnashing his teeth from indignation. The image expresses the fact that the wicked who are lost will be shut out from the light of heaven, and from peace, and joy, and hope; will weep in hopeless grief, and will gnash their teeth in indignation against God, and complain against his justice. What a striking image of future woe! Go to a damp, dark, solitary, and squalid dungeon; see a miserable and enraged victim; add to his sufferings the idea of eternity, and then remember that this, after all, is but an image, a faint image, of hell! Compare the notes at Matthew 22:13.

Clarke's Notes on the Bible

Verse Matthew 8:12. Shall be cast out into outer darkness — As the enjoyment of that salvation which Jesus Christ calls the kingdom of heaven is here represented under the notion of a nuptial festival, at which the guests sat down in a reclining posture, with the master of the feast; so the state of those who were excluded from the banquet is represented as deep darkness; because the nuptial solemnities took place at night. Hence, at those suppers, the house of reception was filled with lights called δαδεςλαμπαδεςλυκνειαφανοι, torches, lamps, candles, and lanthorns, by Athenaeus and Plutarch: so they who were admitted to the banquet had the benefit of the light; but they who were shut out were in darkness, called here outer darkness, i.e. the darkness on the outside of the house in which the guests were; which must appear more abundantly gloomy, when compared with the profusion of light within the guest-chamber. And because they who were shut out were not only exposed to shame, but also to hunger and cold; therefore it is added, there shall be weeping and gnashing of teeth. As these feasts are often alluded to by the evangelists, I would observe, once for all:-that they who were invited to them entered by a gate designed to receive them; whence Christ, by whom we enter into the marriage feast, compares himself to a gate, John 10:1-2; John 10:7; John 10:9. This gate, at the time the guests were to come, was made narrow, the wicket only being left open, and the porter standing there, that they who were not bidden to the marriage might not rush into it. Hence Christ exhorts the Jews to enter in at the strait gate, Matthew 7:13, c. When all that were invited were once come, the door was presently shut, and was not to be opened to any who came too late, and stood knocking without so after the wise virgins had entered with the bridegroom, the gate was shut, and was not opened to the foolish virgins, who stood knocking without, Matthew 25:11. And in this sense we are to understand the words of Christ, Luke 13:24-25. Many shall seek to enter in, but shall not be able. Why? because the master of the house hath risen up and shut to the door; they would not come to him when they might, and now the day of probation is ended, and they must be judged according to the deeds done in the body. See Whitby on the place. How many of those who are called Christians suffer the kingdom, the graces, and the salvation which they had in their hands, to be lost; while West-India negroes, American Indians, Hindoo polytheists, and atheistic Hottentots obtain salvation! An eternity of darkness, fears, and pains, for comparatively a moment of sensual gratification, how terrible the thought! What outer darkness, or το σκοτος το εξωτερον, that darkness, that which is outermost, may refer to, in eternal damnation, is hard to say: what it alludes to I have already mentioned: but as the words βρυγμος των οδοντων, gnashing or CHATTERING of teeth, convey the idea, not only of extreme anguish, but of extreme cold; some have imagined that the punishment of the damned consists in sudden transitions from extreme heat to extreme cold; the extremes of both I have found to produce exactly the same sensation.

MILTON happily describes this in the following inimitable verses, which a man can scarcely read, even at midsummer, without shivering.

Beyond this flood a frozen continent

Lies dark and wild, heat with perpetual storms

Of whirlwind and dire hail--------

-------- the parching air

Burns frore, and cold performs the effect of fire.

Thither by harpy-footed furies haled,

At certain revolutions all the damn'd

Are brought; and feel by turns the bitter change

Of fierce extremes, extremes by change more fierce,

From beds of raging fire, to starve in ice,

-------- and there to pine

Immovable, infix'd, and frozen round

Periods of time; thence hurried back to fire.

Parad. Lost, book ii. line 586.

There is a passage in the Vulgate, Job 24:19, that might have helped Milton to this idea. Ad nimium calorem transeat ab aquis nivium. "Let him pass to excessive heat, from waters of snow." This reading, which is found only in this form in the Vulgate, is vastly expressive. Every body knows that snow water feels colder than snow itself, even when both are of the same temperature, viz. 32, because the human body, when in contact with snow water, cools quicker than when in contact with snow. Another of our poets has given us a most terrible description of perdition on the same ground.

The once pamper'd spirit

To bathe in fiery floods, or to reside

In thrilling regions of thick-ribbed ice;

To be imprison'd in the viewless winds,

And blown with restless violence round about

This pendant world; or to be worse than worst

Of those that lawless and incertain thoughts

Imagine--------

Similar to this is that dreadful description of the torments of the wicked given in the Institutes of Menu: "The wicked shall have a sensation of agony in Tamisra, or utter darkness, and in other seats of horror; in Asipatrauana, or the sword-leaved forest, and in different places of binding fast, and of rending: multifarious tortures await them: they shall be mangled by ravens and owls, and shall swallow cakes boiling hot, and shall walk over inflamed sands, and shall feel the pangs of being baked like the vessels of a potter: they shall assume the forms of beasts continually miserable, and suffer alternate afflictions from extremities of cold and heat; surrounded with terrors of various kinds. They shall have old age without resource; diseases attended with anguish; pangs of innumerable sorts, and, lastly, unconquerable death."

Institutes of MENU, chap. Matthew 12:0. Inst. 75-80.

In the Zend Avesta, the place of wicked spirits is termed, "The places of darkness, the germs of the thickest darkness." An uncommonly significant expression: Darkness has its birth there: there are its seeds and buds, there it vegetates everlastingly, and its eternal fruit is - darkness!

See Zend Avesta, vol. i. Vendidad sadi, Fargard. xviii. p. 412.

And is this, or, any thing as bad as this, HELL? Yes, and worse than the worst of all that has already been mentioned. Hear Christ himself. There their worm dieth not, and the fire is NOT QUENCHED! Great God! save the reader from this damnation!