Matthew 13:50
in Matthew 13and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
BSB
The same verse in ASV and KJV ▾
ASV
and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.
KJV
And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
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This verse in Matthew 13
Commentary
15 notes on this verseAnd those who attended to the net that was cast into the sea are Jesus Christ, the master of the net, and "the angels who came and ministered to him." It is not until the net is filled full that they will draw it up from the sea and carry it to the shore beyond the sea—namely, to things beyond this life—but not until the "fullness of the Gentiles" has been drawn into it. But when that fullness has come, then they draw it up from things here below and carry it to what is figuratively called the shore.
This site's exposition
sever the wicked from among the just
on Matthew 13:49-50
So shall it be at the end of the world names the net parable's meaning in nearly the same words used for the tares, the angels shall come forth, and sever the wicked from among the just. The furnace of fire and the wailing and gnashing of teeth repeat a third time in this single chapter, and the bench reads the triple repetition, tares, net, and this summary, as Matthew's own emphasis, the mixed condition of the visible kingdom in the present age is real and its final sorting is certain.
The record, by era
The Church Fathers4 voices
For when the end of the world shall be come, then shall be shown the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered.
But when the consummation and end of the world comes, as he explains more clearly below, then the fishing net will be drawn to the shore: then the true judgment of separating the fish will be displayed, and as if in a very calm harbor, the good will be placed in the vessels of celestial mansions: but the wicked will be received to be burned and dried up by the flame of hell.
For when the net shall be drawn to the shore, then shall be shown the true test for separating the fishes.
A commentator
John ChrysostomHomily on the Gospel of Matthew 47 · Written in the 5th century.
proposed
After this, that we may not be confident in the gospel merely preached, nor think that faith only suffices us for salvation, He utters also another, an awful parable. Which then is this? That of the net. "For the kingdom of Heaven is like unto a net, that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away." And wherein doth this differ from the parable of the tares? For there too the one are saved the other perish; but there, for choosing of wicked doctrines; and those before this again, for not giving heed to His sayings, but these for wickedness of life; who are the most wretched of all, having attained to His knowledge, and being caught, but not even so capable of being saved. Yet surely He saith elsewhere, that the shepherd Himself separates them, but here He saith the angels do this; and so with respect to the tares. How then is it? At one time He discourses to them in a way more suited to their dullness, at another time in a higher strain. And this parable He interprets without so much as being asked, but of His own motion He explained it by one part of it, and increased their awe. For lest, on being told, "They cast the bad away," thou shouldest suppose that ruin to be without danger; by His interpretation He signified the punishment, saying, "They will cast them into the furnace." And He declared the gnashing of teeth, and the anguish, that it is unspeakable. Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, "Broad is the way that leadeth to destruction, and many there be which go away by it."
The Medieval Church1 voice
For behold, concerning the description of hell it is said: There shall be weeping and gnashing of teeth. But because present joys are followed by perpetual lamentations, here, dearest brothers, flee vain joy if you dread weeping there. For no one can both rejoice here with the world and reign there with the Lord. Therefore restrain the fleeting pleasures of temporal joy, subdue the lusts of the flesh. Whatever in the soul smiles upon you from the present age, let it become bitter from the consideration of eternal fire. Whatever rejoices in the mind in a childish manner, let the censure of youthful discipline restrain it, so that while you willingly flee temporal things, you may seize eternal joys without labor, through the grace of our Lord Jesus Christ.
8 more voices on this verse
The Medieval Church3 voices
(ubi sup.) To fear becomes us here, rather than to expound for the torments of sinners are pronounced in plain terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings.
There follows the punishment of sense: and shall cast them into the furnace of fire. This is explained as above. But there is a question why the Lord repeated this, because it seems to be the same as the parable of the weeds. It must …
Every deed, be it good or evil, is called the food of the soul. And the soul, too, has teeth, but they are spiritual in nature. Then the corrupted soul will gnash its teeth, that is, grind together its now impotent faculties of action, because …
The Puritans and the Awakening2 voices
Here are two parables intended to show that the gospel church should be very small at first, but that in process of time it should become a considerable body: that of the grain of mustard-seed (
quarantine:debris (2026-07-29) — unbalanced-parens
And shall cast them into the furnace of fire,.... See Gill on Mat 13:42.
The Nineteenth Century3 voices
The parables of the “treasure hidden in a field” and the “merchant man seeking goodly pearls,” appear intended to convey one the same lesson. They vary, no doubt, in one striking particular: the “treasure” was found of one who does not seem to have sought it; the “pearl” was found of one who was actually seeking pearls. But the conduct of the finders, in both cases, was precisely alike: both “sold all” to make the thing found their own property; and it is exactly at this point that the instruction of both parables agrees.
The parables of the “treasure hidden in a field” and the “merchant man seeking goodly pearls,” appear intended to convey one the same lesson. They vary, no doubt, in one striking particular: the “treasure” was found of one who does not seem to have sought it; the “pearl” was found of one who was actually seeking pearls. But the conduct of the finders, in both cases, was precisely alike: both “sold all” to make the thing found their own property; and it is exactly at this point that the instruction of both parables agrees. These two parables are meant to teach us that men who are really convinced of the importance of salvation will give up everything to win Christ and eternal life. What was the conduct of the two men our Lord describes? The one was persuaded that there was a “treasure hid in a field,” which would amply repay him if he bought the field, however great the price that he might give. The other was persuaded that the “pearl” he had found was so immensely valuable that it would answer to him to purchase it at any cost. Both were convinced that they had found a thing of great value: both were satisfied that it was worth a great present sacrifice to make this thing their own. Others might wonder at them; others might think them foolish for paying such a sum of money for the “field” and “pearl,” but they knew what they were about. They were sure that they were making a good bargain. We see, in this simple picture, the conduct of a true Christian explained. He is what he is, and does what he does in his religion, because he is thoroughly persuaded that it is worthwhile. He comes out from the world; he puts off the old man; he forsakes the vain companions of his past life. Like Matthew, he gives up everything, and like Paul, he counts “all things loss” for Christ’s sake. And why? Because he is convinced that Christ will make amends to him for all he gives up.
Into the furnace of fire - See the note on Mat 8:12.
The words behind it
17 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | and | G2532 → | 9120 times |
| βαλοῦσιν | balousin | will cast | G906 → | 121 times |
| αὐτοὺς | autous | them | G846 → | 5565 times |
| εἰς | eis | into | G1519 → | 1755 times |
| τὴν | ten | the | G3588 → | 19766 times |
| κάμινον | kaminon | furnace | G2575 → | |
| τοῦ | tou | of the | G3588 → | 19766 times |
| πυρός· | puros | fire; | G4442 → | 70 times |
| ἐκεῖ | ekei | There | G1563 → | 105 times |
| ἔσται | estai | will be | G1510 → | 2333 times |
| ὁ | ho | the | G3588 → | 19766 times |
| κλαυθμὸς | klauthmos | weeping | G2805 → | 9 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ὁ | ho | the | G3588 → | 19766 times |
| βρυγμὸς | brugmos | gnashing | G1030 → | 7 times |
| τῶν | ton | of the | G3588 → | 19766 times |
| ὀδόντων. | odonton | teeth. | G3599 → | 12 times |
καὶand
kaiG2532 →9120 times
βαλοῦσινwill cast
balousinG906 →121 times
αὐτοὺςthem
autousG846 →5565 times
εἰςinto
eisG1519 →1755 times
τὴνthe
tenG3588 →19766 times
κάμινονfurnace
kaminonG2575 →
τοῦof the
touG3588 →19766 times
πυρός·fire;
purosG4442 →70 times
ἐκεῖThere
ekeiG1563 →105 times
ἔσταιwill be
estaiG1510 →2333 times
ὁthe
hoG3588 →19766 times
κλαυθμὸςweeping
klauthmosG2805 →9 times
καὶand
kaiG2532 →9120 times
ὁthe
hoG3588 →19766 times
βρυγμὸςgnashing
brugmosG1030 →7 times
τῶνof the
tonG3588 →19766 times
ὀδόντων.teeth.
odontonG3599 →12 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 8:12But the sons of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.”
it leads to
- Matthew 25:30
And throw that worthless servant into the outer darkness, where there will be weeping and gnashing of teeth.’
- Luke 13:28
There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, but you yourselves are thrown out.
- Matthew 21:43
Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.
- Matthew 24:51
Then he will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
- Matthew 13:42
And they will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
- Matthew 25:30
Through
Matthew 13:42And they will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
it leads to
- Matthew 8:12
But the sons of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.”
- Revelation 20:14–15
Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire.
- Luke 16:23–24
In Hades, where he was in torment, he looked up and saw Abraham from afar, with Lazarus by his side.
- Matthew 8:12
Where this verse is studied
About Matthew
This page draws on 13 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Gregory the Dialogist, Forty Gospel Homilies, Homily 11; Gregory the Dialogist, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 47; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON MATTHEW 10.12; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.