Preface
The following article, ‘Does “Weeping and Gnashing of Teeth” Denote Ongoing Suffering in the Synoptic Gospels?’ (4 Oct. 2016), is a revised/reworked, expanded, and retitled version of my earlier piece, ‘Does “Weeping and Gnashing of Teeth” Denote Suffering in Scripture?’ (16 Jan. 2015).Does ‘Weeping and Gnashing of Teeth’ Denote Ongoing Suffering in the Synoptic Gospels?
For the best and most detailed exposition of the ‘weeping and gnashing of teeth’ texts that I am presently aware of, see Kim Papaioannou’s recently published work on the doctrine of final punishment as set forth in the Synoptic Gospels, The Geography of Hell in the Teaching of Jesus (2013).[1] As it turns out, the phrase does not indicate what Robert Peterson and fellow traditionalist interpreters typically assume that it does: externally inflicted pain experienced by the unrighteous in ‘hell’ throughout eternity. Rather, it is an expression intended to denote the acute, internal emotional response of those finally excluded from the kingdom of heaven/God (Lk. 13.28; cf. Matt. 8.12).
Latest revisions: 1 November 2016 (altered one word in n. 7); 5 November 2016 (altered ‘Jesus’s’ to ‘Jesus’ ’ in n. 7); 17 January 2017 (converted ‘InterVarsity Press’ to ‘IVP Academic’ for citation in n. 2; hyphenated one term); 3 April 2017 (minor emendations made to some references); 12 July 2017 (added three commas); 25 December 2017 (converted an en dash to a colon in n. 4); 19 January 2018 (all colons dividing chapters and verses of scriptural references have been converted to full stops); 23 February 2018 (some scriptural citations abbreviated [e.g. ‘Matt.’ to ‘Mt ’]; added brackets to n. 3; replaced ‘and’ with ampersand in n. 4); 24 February 2018 (removed a hyphen in one place); 11 May 2019 (replaced ‘e.g.’ with ‘for example’ in n. 6); 23 May 2019 (replaced ‘I.e.’ with ‘That is’ in n. 5; altered preposition in n. 6); added further detail to n. 1 (18 Sept. 2021); altered scriptural abbreviations (31 Oct. 2021); emended n. 6 (25 Feb. 2022); slightly emended citation in n. 3 (13 Aug. 2022); emended n. 1 (7 Sept. 2022); reverted a portion of n. 2 to its earlier, original form (26 Sept. 2022).
Throughout Scripture, when a person or group is said to gnash or grind his/her/their teeth at another, it invariably denotes a hostile, wrathful response directed against a perceived party of injury or offence (see Ps. 112.10; Acts 7.54). It does not signify the external imposition of suffering, pain, or torment that will be undergone by the unjust in Gehenna.[2, 3] Weeping likewise arises from a negative psychological state, stemming from sadness or despair. The lost will be be grieved beyond measure (weeping) and enraged at God and Christ for not inheriting the kingdom (gnashing their teeth). Any physical suffering the unrighteous may undergo as a result of divine retribution being meted out on them on the day of judgement is not the point being emphasised in these texts.
Lastly, it must be noted that not one of the ‘weeping and gnashing of teeth’ texts (Matt. 8.12; 13.42, 50; 22.13; 24.51; 25.30; Lk. 13.28) provides any warrant or expectation that this response will carry on unendingly.[4] How long the activities of wailing and teeth-gnashing are to continue is not a factor under consideration in these passages. Even so, Peterson insists on reading everlasting torment into these texts largely due to his unwillingness to re-examine the one foundational assumption underlying his entire study on the nature of final punishment: universal human immortality. For this reason Peterson is left with no choice but to define the scriptural language of death and destruction in such a way that the supposition of general immortality is left unscathed.[5] Unfortunately, much of Peterson's argumentation is circular in nature and his exegesis suffers greatly on key texts as a result.[6]
Secondly, in respect of duration, the seven ‘weeping and gnashing of teeth’ passages are silent regarding how long the wicked will endure their condition of psychological misery.[7]
Thirdly and finally, in the light of the foregoing considerations, none of the ‘weeping and gnashing of teeth’ texts located in the Synoptics can be used as positive support for the teaching of endless torture. These passages should therefore no longer be employed by adherents of the conventional view of ‘hell’ as proof texts for eternal, conscious punishment.
3. This common misunderstanding and misapplication of the expression ‘weeping and gnashing of teeth’ has been observed by Edward William Fudge (‘A Conditionalist Response to Traditionalism’, in idem and Peterson, Two Views of Hell, pp. 197–8):
5. That is, metaphorically, paradoxically, counter-intuitively.
6. See, for example, Peterson’s treatment of Matthew 3.12; 10.28; 13.40; John 3.16, 36; 2 Peter 2.6; 3.6–7, 9; and Jude 7 in Hell on Trial and Two Views of Hell. (For complete references of the two aforementioned titles, see n. 2 above.)
7. Nevertheless, we do find evidence in one pericope indicating that the weeping and gnashing of teeth will – rather, must – come to an end: Jesus’ exposition of the parable of the wheat and the tares (Matt. 13.36–43). As the tares will be bundled and burned up at the time of harvest, so it will be in the case of the unrighteous at the close of the age (v. 40). Contrary to the conventional view, the imagery of fire and consumption strongly suggest destruction, not preservation in torment.
Copyright © J. D. Gallรฉ, 2015, 2016, 2017, 2018, 2019, 2021, 2022. All rights reserved.
Lastly, it must be noted that not one of the ‘weeping and gnashing of teeth’ texts (Matt. 8.12; 13.42, 50; 22.13; 24.51; 25.30; Lk. 13.28) provides any warrant or expectation that this response will carry on unendingly.[4] How long the activities of wailing and teeth-gnashing are to continue is not a factor under consideration in these passages. Even so, Peterson insists on reading everlasting torment into these texts largely due to his unwillingness to re-examine the one foundational assumption underlying his entire study on the nature of final punishment: universal human immortality. For this reason Peterson is left with no choice but to define the scriptural language of death and destruction in such a way that the supposition of general immortality is left unscathed.[5] Unfortunately, much of Peterson's argumentation is circular in nature and his exegesis suffers greatly on key texts as a result.[6]
Conclusion
Firstly, in the Synoptic Gospels the expression ‘weeping and gnashing of teeth’ specifically pertains to the visceral, emotional response of the unrighteous following their banishment or removal from the heavenly kingdom. These two emotions are grief and anger (or rage). The response of the excluded is one that issues from an internal state: a state of mental distress resulting from their great disappointment in being rejected from the kingdom of heaven/God. The phrase is not used with reference to any external infliction of pain or suffering that the unrepentant may experience as remuneration for their sins on Judgement Day. Bodily torture is not in view.Secondly, in respect of duration, the seven ‘weeping and gnashing of teeth’ passages are silent regarding how long the wicked will endure their condition of psychological misery.[7]
Thirdly and finally, in the light of the foregoing considerations, none of the ‘weeping and gnashing of teeth’ texts located in the Synoptics can be used as positive support for the teaching of endless torture. These passages should therefore no longer be employed by adherents of the conventional view of ‘hell’ as proof texts for eternal, conscious punishment.
Notes
1. Kim Papaioannou, The Geography of Hell in the Teaching of Jesus: Gehenna, Hades, the Abyss, the Outer Darkness Where There Is Weeping and Gnashing of Teeth (Eugene, OR: Pickwick Publications, 2013), pp. 175–233. See also idem, ‘Shedding Light on the Outer Darkness: A Fresh Look at the Language of Hell’, Ministry: International Journal for Pastors vol. 84, no. 9 (Sept. 2012): 19–22, <https://www.ministrymagazine.org/archive/2012/09/shedding-light-on-the-outer-darkness>.
2. Contra Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg, NJ: P&R Publishing, 1995), pp. 51, 164–5, 167–8; idem, ‘The Foundation of the House: Scripture’, in Edward William Fudge and Robert A. Peterson, Two Views of Hell: A Biblical and Theological Dialogue, Spectrum Multiview Books (Downers Grove, IL: IVP Academic, 2000), pp. 139, 159.3. This common misunderstanding and misapplication of the expression ‘weeping and gnashing of teeth’ has been observed by Edward William Fudge (‘A Conditionalist Response to Traditionalism’, in idem and Peterson, Two Views of Hell, pp. 197–8):
Peterson asserts that “Scripture repeatedly explains the effect of hellfire on those cast into it; it brings great pain” (p. 139). As proof he refers to Jesus’ mention of “weeping and gnashing of teeth.” Like all traditionalists, Peterson reads into this language the meaning he needs to prove. He completely ignores the Bible’s own usage of “gnashing of teeth”—a phrase consistently indicating great anger.4. As noted in Papaioannou, The Geography of Hell, pp. 190, 240–1. See also David J. Powys, ‘Hell’: A Hard Look at a Hard Question: The Fate of the Unrighteous in New Testament Thought, Paternoster Biblical Monographs (Carlisle, UK: Paternoster, 1997 / Eugene, OR: Wipf & Stock, 2006), p. 283.
5. That is, metaphorically, paradoxically, counter-intuitively.
6. See, for example, Peterson’s treatment of Matthew 3.12; 10.28; 13.40; John 3.16, 36; 2 Peter 2.6; 3.6–7, 9; and Jude 7 in Hell on Trial and Two Views of Hell. (For complete references of the two aforementioned titles, see n. 2 above.)
7. Nevertheless, we do find evidence in one pericope indicating that the weeping and gnashing of teeth will – rather, must – come to an end: Jesus’ exposition of the parable of the wheat and the tares (Matt. 13.36–43). As the tares will be bundled and burned up at the time of harvest, so it will be in the case of the unrighteous at the close of the age (v. 40). Contrary to the conventional view, the imagery of fire and consumption strongly suggest destruction, not preservation in torment.
Copyright © J. D. Gallรฉ, 2015, 2016, 2017, 2018, 2019, 2021, 2022. All rights reserved.
Addendum. Readers are encouraged to consult the literature cited in this article. See especially note 1 (above).
Latest revisions: 1 November 2016 (altered one word in n. 7); 5 November 2016 (altered ‘Jesus’s’ to ‘Jesus’ ’ in n. 7); 17 January 2017 (converted ‘InterVarsity Press’ to ‘IVP Academic’ for citation in n. 2; hyphenated one term); 3 April 2017 (minor emendations made to some references); 12 July 2017 (added three commas); 25 December 2017 (converted an en dash to a colon in n. 4); 19 January 2018 (all colons dividing chapters and verses of scriptural references have been converted to full stops); 23 February 2018 (some scriptural citations abbreviated [e.g. ‘Matt.’ to ‘Mt ’]; added brackets to n. 3; replaced ‘and’ with ampersand in n. 4); 24 February 2018 (removed a hyphen in one place); 11 May 2019 (replaced ‘e.g.’ with ‘for example’ in n. 6); 23 May 2019 (replaced ‘I.e.’ with ‘That is’ in n. 5; altered preposition in n. 6); added further detail to n. 1 (18 Sept. 2021); altered scriptural abbreviations (31 Oct. 2021); emended n. 6 (25 Feb. 2022); slightly emended citation in n. 3 (13 Aug. 2022); emended n. 1 (7 Sept. 2022); reverted a portion of n. 2 to its earlier, original form (26 Sept. 2022).
