(12) The children of the kingdom.--The form of the phrase is a Hebraism, indicating, as in "the children of the bride-chamber," those who belonged to the kingdom, i.e., in this case, the Israelites, to whom the kingdom of heaven had, in the first instance, been promised, the natural heirs who had forfeited their inheritance.

Into outer darkness.--Strictly, the outer darkness. The words continue the imagery of the previous clause, the darkness outside the king's palace being contrasted with the interior, blazing with lamps and torches.

There shall be weeping and gnashing of teeth.--Both words in the Greek have the emphasis of the article, "the weeping" par excellence. The two words are found in combination six times in St. Matthew, and once in St. Luke (Luke 13:28). In their literal meaning they express that intensest form of human anguish in which it ceases to be articulate. The latter word, or rather the cognate verb, is used also to express rage (Acts 7:54). Their spiritual meaning we naturally connect with the misery of those who are excluded from the joy and blessedness of the completed kingdom, and that is, doubtless, what they ultimately point to. We must remember, however, that the "kingdom of heaven" was a term of very varying significance, and that our Lord had proclaimed that that kingdom was at hand, and taught men, by parable and otherwise, that it included more than the life after death. We may accordingly rightly look for like "springing and germinant accomplishments" of the words now before us. Men came "from the east and west," when the Gentiles were admitted into the Church of Christ. The children of the kingdom were left in the "outer darkness" when they were self-excluded from fellowship with that Church and its work among the nations. The outbursts of envy and rage recorded in the Acts (Acts 5:33; Acts 13:45) illustrate this aspect of "the weeping and gnashing of teeth."

8:5-13 This centurion was a heathen, a Roman soldier. Though he was a soldier, yet he was a godly man. No man's calling or place will be an excuse for unbelief and sin. See how he states his servant's case. We should concern ourselves for the souls of our children and servants, who are spiritually sick, who feel not spiritual evils, who know not that which is spiritually good; and we should bring them to Christ by faith and prayers. Observe his self-abasement. Humble souls are made more humble by Christ's gracious dealings with them. Observe his great faith. The more diffident we are of ourselves, the stronger will be our confidence in Christ. Herein the centurion owns him to have Divine power, and a full command of all the creatures and powers of nature, as a master over his servants. Such servants we all should be to God; we must go and come, according to the directions of his word and the disposals of his providence. But when the Son of man comes he finds little faith, therefore he finds little fruit. An outward profession may cause us to be called children of the kingdom; but if we rest in that, and have nothing else to show, we shall be cast out. The servant got a cure of his disease, and the master got the approval of his faith. What was said to him, is said to all, Believe, and ye shall receive; only believe. See the power of Christ, and the power of faith. The healing of our souls is at once the effect and evidence of our interest in the blood of Christ.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, , "a son of the world to come", and , "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 , "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 , gnashed his teeth at them".''

The whole of this may be what they call , "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.