The Meaning of Matthew 22:13 Explained

Matthew 22:13

KJV: 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.

YLT: 'Then said the king to the ministrants, Having bound his feet and hands, take him up and cast forth to the outer darkness, there shall be the weeping and the gnashing of the teeth;

Darby: Then said the king to the servants, Bind him feet and hands, and take him away, and cast him out into the outer darkness: there shall be the weeping and the gnashing of teeth.

ASV: Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth.

KJV Reverse Interlinear

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. 

What does Matthew 22:13 Mean?

Context Summary

Matthew 22:1-14 - The Penalty Of Slighting The Invitation
We have here a continuation of our Lord's teaching on that last great day in the Temple. This day seems to have begun with Matthew 21:23, and it continued to Matthew 25:46. What wonder that His strength was prematurely exhausted, and that He succumbed so soon under the anguish of His cross!
In this parable He describes His union with His people under the symbolism of marriage. This must have suggested the allusions of Ephesians 5:23-32, where the Apostle tells us that Christ loved the Church as His bride; and of Romans 7:1-4, where He encourages us to believe that we may be married to Him who was raised from the dead. We can never forget Revelation 21:2; Revelation 21:9. Messenger after messenger was sent to the Hebrew people, but as they would not come, the Church was called from the highways and byways of the world to occupy the vacant space. But let us see to it that we are clothed in the spotless robe of His righteousness, in which alone we can stand in the searching light of eternity. [source]

Chapter Summary: Matthew 22

1  The parable of the marriage of the king's son
9  The vocation of the Gentiles
12  The punishment of him who lacked a wedding garment
15  Tribute ought to be paid to Caesar
23  Jesus confutes the Sadducees for the resurrection;
34  answers which is the first and great commandment;
41  and puzzles the Pharisees by a question about the Messiah

Greek Commentary for Matthew 22:13

Was speechless [επσιμωτη]
Was muzzled, dumb from confusion and embarrassment. It is used of the ox (1 Timothy 5:18). [source]
The outer darkness [το σκοτος το εχωτερον]
See note on Matthew 8:12. All the blacker from the standpoint of the brilliantly lighted banquet hall.There shall be (εκει εσται — ekei estai). Out there in the outer darkness. [source]
There shall be [εκει εσται]
Out there in the outer darkness. [source]

Reverse Greek Commentary Search for Matthew 22:13

Philippians 1:1 Timothy [Τιμοτεος]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις — pāsi tois hagiois). The word saint (αγιος — hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι — pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις — en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 1:1 In Christ Jesus [εν Χριστωι Ιησου]
The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις — en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 1:1 With the bishops [sun episkopois)]
“Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 1:1 And deacons [επισκεπτομαι]
Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Revelation 22:15 The sorcerers [οι παρμακοι]
As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον — eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48). [source]
Revelation 22:15 The dogs [οι κυνες]
Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17, Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.The sorcerers (οι παρμακοι — hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον — eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).Every one that loveth and maketh a lie An interpretation of πασιν τοις πσευδεσιν — pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος — poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]

What do the individual words in Matthew 22:13 mean?

Then the king said to the servants Having bound his feet and hands cast out him into the darkness - outer there will be weeping gnashing of the teeth
Τότε βασιλεὺς εἶπεν τοῖς διακόνοις Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον ἐκεῖ ἔσται κλαυθμὸς βρυγμὸς τῶν ὀδόντων

βασιλεὺς  king 
Parse: Noun, Nominative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
διακόνοις  servants 
Parse: Noun, Dative Masculine Plural
Root: διάκονος  
Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister.
Δήσαντες  Having  bound 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: δέω  
Sense: to bind tie, fasten.
αὐτοῦ  his 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
πόδας  feet 
Parse: Noun, Accusative Masculine Plural
Root: πούς  
Sense: a foot, both of men or beast.
χεῖρας  hands 
Parse: Noun, Accusative Feminine Plural
Root: χείρ  
Sense: by the help or agency of any one, by means of any one.
ἐκβάλετε  cast  out 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: ἐκβάλλω  
Sense: to cast out, drive out, to send out.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
σκότος  darkness 
Parse: Noun, Accusative Neuter Singular
Root: σκότος  
Sense: darkness.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἐξώτερον  outer 
Parse: Adjective, Accusative Neuter Singular, Comparative
Root: ἐξώτερος  
Sense: outer.
ἔσται  will  be 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
κλαυθμὸς  weeping 
Parse: Noun, Nominative Masculine Singular
Root: κλαυθμός  
Sense: weeping, lamentation.
βρυγμὸς  gnashing 
Parse: Noun, Nominative Masculine Singular
Root: βρυγμός  
Sense: a gnashing of teeth.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ὀδόντων  teeth 
Parse: Noun, Genitive Masculine Plural
Root: ὀδούς  
Sense: a tooth.