Tag Archives: millennial reign

The Marriage of the Lamb

 

7Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready…   9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7-9

We know of the realization of this eschatological event by the only direct reference made in Revelation, in no other writing of the New Testament appears in direct reference, which leads us to understand that the teaching corresponds to a direct Revelation that Jesus gave to his disciples of which the disciples did not speak until when God certifies it through the writings of the apostle John.

The Marriage of the lamb, in Greek, ο γαμος του αρνιου, represents the meeting of Jesus Christ with those called out of this world, including among them not only the church of Jesus but all those who before Him fulfilled the righteousness of God. The marriage of the lamb is a prophetic act that marks the end of the Adamic era, highlights above all, the beginning of the messianic reign of Jesus with a duration of a thousand years, then begin the spiritual stage of the new heavens and new earth of which also speaks Apocalypse.

13Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 2nd. Peter 3:13

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. Revelation 21:1

Who is the lamb of God, and where does the term come from?

The theme of the Lamb of God is introduced in the proclamation of the Gospel for the first time by John the Baptist; it is John who presents Jesus as the Lamb of God who takes away the sin of the world,

29The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world…   36and looking upon Jesus as he walked, he saith, Behold the Lamb of God! John 1:29-36

The allusion is in reference to the lamb sacrificed on the night of Pesach, on the 14th day of the month of Abib, on the eve of the liberation and departure of the people of Israel from the hands of the Egyptian people, a story described in Exodus 12,

6and ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. 7And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. 8And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it…    12For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord. 13And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. Exodus 12:6-13

The Pesach lamb is introduced from that date as an annual commemoration to remember the strong hand with which God brought them out of the slavery of Egypt.

25And it shall come to pass, when ye be come to the land which the Lord will give you, according as he hath promised, that ye shall keep this service. 26 And it shall come to pass, when your children shall say unto you, What mean ye by this service? 27 that ye shall say, It is the sacrifice of the Lord’s Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped. Exodus 12:25-27

The prophet Isaiah takes up again the theme of the lamb of the Exodus, only that unlike the literal animal sacrificed for the Passover supper, Isaiah presents it as a person, although it maintains the same semblance of the Passover lamb, emphasizes that this person will die in place of his people, on whom hangs a death decree. Isaiah’s prophecy describes God’s decision to bring for a person, deliverance from the bondage that sin has exerted upon Adam’s generation, in the way the people were delivered from Egyptian bondage,

7He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. Isaiah 53:7

The teaching of the Passover lamb of the Exodus along with the prophecies of Isaiah is taken up by the apostles and included in the doctrine of Christ as part of the doctrine of Salvation,

32The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: Acts 8:32 (Isaiah 53:7)

19but with the precious blood of Christ, as of a lamb without blemish and without spot: 1st. Peter 1:19

Although the Lamb of God is a subject of the Gospel of the Kingdom as part of the doctrine of salvation, the term appears almost exclusively in the book of Revelation.

6And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth…    8And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints…   12 saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Revelation 5:6-13

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer…   16and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:  Revelation 6:1-16

9After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb…    14And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb…    17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. Revelation 7:9-17

11And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11

8And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8

And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads…    4These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb…    10the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: Revelation 14:1-10

And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:3

These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:14

The lamb of God, also known as, the lamb as immolated, which is another alternate term, is Jesus, who in the book of Revelation is presented as the only one worthy to open the book and untie its seals. The marriage of the lamb is a singular act, and refers to the meeting of Jesus with all those who walked in the light of His teachings, including those dictated in the Law of Moses. In the Scriptures different terms are used to define them, for example, the children of faith, the children of righteousness, the children of promises, the children of Revelation. According to the teaching of the apostle Paul, those called to the marriage are those who heeded the recommendation of Jesus dictated in the Law,[1] to be holy as He is holy.

25Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 that he might sanctify and cleanse it with the washing of water by the word, 27that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Ephesians 5:25-27

Holiness is also presented by the apostle Peter, except that in the case of his writings, the subject does not appear as an extension of the commandment of Leviticus, but as the requirement to participate in the marriage of the lamb, which for the effects of the doctrine of the apostles, is the beginning of a new stage of life on earth led by the worldwide establishment of the kingdom of Jesus,

15but as he which hath called you is holy, so be ye holy in all manner of conversation; 1st. Peter 1:15

The exhortation to holiness is also presented in the book of Revelation, precisely as the characteristic of their participation in weddings,

7Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7-8

What does the marriage of the lamb consist of?

The marriage of the lamb takes place in parallel with another event described in the book of Revelation as the vials of God’s wrath.[2]   While all over the world the vials of wrath will be poured out, in Jerusalem, the private activity of the “marriage of the lamb” will be celebrated.

And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife. Revelation 21:9

The vials of God’s wrath is the recompense to the nations for the treatment they gave together, to the Jewish people, and to the children of the faith.

5which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 2nd. Thessalonians 1:5-7

The development process is as follows. The prophet Zechariah prophesied that at the coming of Jesus to the earth, He will rest on the Mount of Olives, at the very site of His ascension,[3] and just after entering Jerusalem to deliver it, for Jerusalem will have been taken by enemy armies by then,[4] the Mount of Olives will be broken in two making a great valley in its place,

4And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. 5 And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee. Zechariah 14:4-5

Jerusalem is the place of the great king and God’s chosen place where the marriage of the lamb will take place. The gospels detail, through parables and isolated teachings, how the Lord chooses those who will participate in the marriage of the lamb. Matthew takes care of presenting these teachings and emphasizes that entrance to weddings is based on the person’s understanding of the value of his or her designation.

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 but the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. Matthew 25:1-13

Matthew presents another parable, according to which although the attendees to it were not originally considered as guests, but were all that the servants found by the roads, and many of them were not prepared to attend an event of such magnitude, it requires a minimum preparation that depends on knowing how to value the consideration they had to open the opportunity to participate in it,

2The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 and sent forth his servants to call them that were bidden to the wedding: and they would not come…    11And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 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. Matthew 22:2-13

The outer darkness, according to this text, represents the condition that the pouring out of the vials of God’s wrath will mean for the whole world.

Revelation 19:9, unlike all other references, adds that the marriage of the lamb includes a “supper” (δειπνον). The text reads: those who are called to the marriage supper of the Lamb (δειπνον του γαμου του αρνιου). This is consistent with Jesus’ teaching when he encounters Capernaum’s centurion,

11And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. Matthew 8:11-12

Shall sit down with Abraham, Isaac and Jacob means a supper, the Hebrew way of showing communion, according to the teaching established by Jesus at the supper prior to the time of his apprehension.

15And he said unto them, With desire I have desired to eat this Passover with you before I suffer: Luke 22:15

This clearly confirms that the important event within the marriage of the lamb is considered the celebration of the Lord’s supper, just as He celebrated that night with His first disciples.

16for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. Luke 22:16

Thus, the marriage of the lamb includes a Passover supper; this would close the cycle of Revelation initiated by the people of Israel when they inaugurated the first Passover supper, on their way out of Egypt; supper that was later confirmed by Jesus, when He instituted the Lord’s supper, the night He was betrayed.

20When ye come together therefore into one place, this is not to eat the Lord’s supper…    23For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24 and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. 1st. Corinthians 11:20-26

It is important to note that the idea of an angelic-celestial eternal life, in the style of how the Gospel is presented in the West, did not appear within the apostles’ doctrine as a teaching proper to the doctrine of Eternal Life and even Salvation. His teachings always highlighted a century on the face of the earth, characterized mainly by the Messianic reign of Jesus, and Jerusalem as the capital of the Kingdom. Isaiah even presents in his writings a scene of a lion grazing beside a calf,

The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. Isaiah 11:6

The main eschatological emphasis of the apostle Paul around the return of Jesus is the beginning of a time of glory for Israel; he even came to believe that he would be alive for the return of Jesus,

For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep1st. Thessalonians 4:15

Not that we deny the reality of a future Eternal Angelic-Celestial Life, but that was not the vision that the apostles transmitted in their teachings in the early years of the establishment of communities of faith; so, in order to understand the value of the marriage of the lamb, it is important that we see in the teachings of the Gospels a continuity of human history at the coming of Jesus, where the celebration of the marriage of the lamb in Jerusalem is the beginning of this new stage.

The conception of the marriage of the lamb is indirectly contained in other expressions of Jesus, such as the case of the expression, enter into life,[5] a term that in most cases has been identified with the Eternal Life of heavenly Salvation. The term does not allude to the angelic-celestial life of the Eternal Life as presented in the Christian vision, but to a life under the millennial Lordship of Jesus,

Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Matthew 18:8-9

17And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. Matthew 19:17

Enter into life means the immortality attained in Jesus through the resurrection, and fully manifested in life under the millennial reign of Jesus; this life begins with the marriage of the lamb,

6Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Revelation 20:6

The conception of the marriage of the lamb is also indirectly contained in the expression “the world to come“. The term again shows the beginning of Jesus’ millennial reign,

32And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Matthew 12:32

This expression is one of the most widely used by evangelists,

30but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. Mark 10:30

30who shall not receive manifold more in this present time, and in the world to come life everlasting. Luke 18:30

5and have tasted the good word of God, and the powers of the world to come, Hebrews 6:5

The Doctrine of the Resurrection of the Dead and the Return of Jesus to Earth establishes that at the return of Jesus, death no longer has jurisdiction over those who rose from the dead, so that, with eternal life does not refer “exclusively” to Heavenly Eternal Life, but to the immortality received by those who have risen in the first resurrection, which for the effects, is the beginning of Eternal Life that at the end of a thousand years has to be manifested as an angelic-celestial life.

The last enemy that shall be destroyed is death. 1st. Corinthians 15:26

14Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;  15and deliver them who through fear of death were all their lifetime subject to bondage.  Hebrews 2:14-15

So, it is clear that although the end of the marriage of the lamb is explicitly quoted in the book of Revelation, the concept was established as a teaching of Jesus to His disciples and later integrated by the apostles as the doctrine of Christ, or doctrine of the apostles.[6]

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Hebrews 6:1

Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. 2nd. John 9

 

 

 

All biblical quotations are taken from the King James Version.

 

 

Pastor Pedro Montoya

Twitter: @pastormontoya

https://earthenwarevessels.com

[1] Levítico 20:7

[2] Apocalipsis 15:7; 16:1

[3] Hechos 1:11-12

[4] Zacarias 14:2

[5] Mateo 18:8-9; 19:17; Marcos 9:43-45; 10:30; Lucas 12:5; 18:30

[6] Hechos 2:42

…there shall be weeping and gnashing of teeth

The expression does not appear once in the Septuagint, which rules out the possibility that the expression was coined and comes from ancient times; nor does it appear in other writings of the New Testament other than in the Gospels, and appears exclusively on the lips of Jesus, which leads us to understand that the expression was coined by Jesus for a didactic purpose, to establish the final whereabouts of those who attend to and/or obey apostate doctrines.

It is therefore not a saying, or a regional idiom, however, those who heard the expression knew that He was referring to, and by the gravity of the reference to which the expression appeals, it must have had an impact on those who heard it.

The expression “weeping and gnashing of teeth”, in Greek, ο κλαυθμός και ο βρυγμος των οδοντών, is raised by Jesus as an expression that reminds the abominable for God, and the horrible in the memory of the people, of what was the long-observed practice of burning children alive as part of the cult of the Canaanite gods Baal and Moloch,

they have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind: Jeremiah 19:5

And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke him to anger. 2 Kings 17:17

The only place where the inhabitants of Jerusalem could identify as a place of weeping and gnashing of teeth, was the place identified as the Valley of the son of Hinnom, a place presented by the writer of the Gospel of Mark under the term “Gehenna”,

And if your hand should cause you to stumble, cut it off; it is better for you to enter into life crippled, than having two hands to go away into Gehenna, 44into the unquenchable fire. 45And if your foot should cause you to stumble, cut it off; it is better for you to enter into life lame, than having the two feet, to be cast into Gehenna.  47And if your eye should cause you to stumble, cast it out; it is better for you to enter into the kingdom of God with one eye, than having two eyes, to be cast into Gehenna, 48where ‘their worm does not die, and the fire is not quenched.’ Mark 9:43-48 (Berean Literal Bible)

“Gehenna” is a Hebraism used to identify the place where King Manasseh, and the dwellers of the entire Jerusalem, sacrificed their children in fire in worship of Baal.

And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the Lord, to provoke him to anger. 2 Chronicles 33:6 (2 Kings 21:6)

And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart. Jeremiah 7:31

For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, lo, thus have they done in the midst of mine house. Ezekiel 23:39

“Gehenna” is the transliteration of the word Gei Ben-Hinnom (ְּגֵ֣י בֶן-הִנֹּ֔ם), that is, valley of the son of Hinnom. The “Gehenna”, or valley of Hinnom’s son, became a cursed place not only because of the idolatrous worship practiced there, but also because at the time of the deportation to Babylon, the place was turned into the place where the bodies of the many who died during the siege and the seizure of Jerusalem were incinerated,

therefore, behold, the days come, saith the Lord, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter. 7 And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcasses will I give to be meat for the fowls of the heaven, and for the beasts of the earth. 8 And I will make this city desolate, and a hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof. 9 And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them. Jeremiah 19:6-9

The term “Gehenna” is not the direct reference to hell, although by extension it is allowed; “Gehenna” is the reference to the mortality that meant the taking of Jerusalem by Nebuchadnezzar, all because of the idolatry and apostasy in which the people were involved when they decided to integrate into their worship practices of the Canaanite gods.

“to be cast into Gehenna” means to suffer the same fate as those who were involved in the Canaanite ritual practices.

“to be cast into Gehenna” is a confrontation for the lack of integrity of those who walk with ambiguity allowing a hand, foot or eye to be scandalized and proposed as an occasion for fall. The conclusion of Mark’s text marks the confrontation by using the absurdity that salt loses its taste: Salt is good: but if the salt have lost his saltness, wherewith will ye season it?[1]

“to be cast into Gehenna” is also reminiscent of the words of confrontation of the prophet Elijah to the people in another similar time of apostasy, the time of apostasy introduced by Jezebel. The prophet Elijah demanded, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him.[2] “to be cast into Gehenna” means to suffer the same fate as the 400 priests of Baal slain by Elijah,

And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40

Therefore, “Gehenna” and “weeping and gnashing of teeth” are two expressions that converge in the same teaching, that of historically showing the whereabouts of those who moved away from sound doctrine and sought in idolatrous and apostates doctrines a supplement of godly life.

In that sense, both “Gehenna” and “the weeping and gnashing of teeth” are both a reminder of the judgment that weighs upon those who do not heed the command not to contaminate themselves with the pagan practices of people who do not know the Lord,

There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, Deuteronomy 18:10

The expression was coined by Jesus not only to show the anguish and pain of those who go through the experience, but more, to highlight the humiliation and dishonor of what it means for a man of faith to be cast into that place.

The apostle Paul took time to counsel the young Timothy about the risk that a congregation of faith runs because of people who do not have an adequate doctrine of life according to piety,

If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;…   5perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 1st. Timothy 6:3-5

The writer of Matthew’s gospel compiled a series of teachings belonging to Jesus about what situations should be taken care of to avoid being exposed to the judgment that comes after “weeping and gnashing of teeth“.

The first warning is about the value of the life of faith; “The weeping and gnashing of teeth” applies to those who renounce faith as a way of life,

But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. Matthew 8:12

The children of the Kingdom, in principle the Jewish people, are those who have the promises and the covenants, but as the apostle Paul established in the epistle to the Romans, they did not find them because they did not approach them with faith; in the same teaching it is established that those who approach them by faith, will win them and will be introduced as plenipotentiary members of the Kingdom; those who do not approach by faith will be thrown into “Gehenna”, there will be “weeping and gnashing of teeth”.

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33 as it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. Romans 9:31-33

But the children of the Kingdom not only refers to the Jewish people, but also includes those who once tasted the heavenly gift, and fell away, to them also applies the assignment that they will be thrown into Gehenna,…   there will be weeping and gnashing of teeth.

For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 and have tasted the good word of God, and the powers of the world to come, 6 if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Hebrews 6:4-6

The writer of the Epistle of the Hebrews also states that there is an expectation of judgment awaiting them,

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. Hebrews 10:26-27

The second warning presented is that “weeping and gnashing of teeth” is the judgment for those who have acted establishing scandal for fall, and for those who do iniquity and/or establish rebellion and division.

the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Matthew 13:39-42

The third warning presented is that “weeping and gnashing of teeth” is the judgment for those who have acted by establishing evil through their acts; it is the judgment for the doers of evil,

So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. Matthew 13:49-50

The fourth warning presented is that the “weeping and gnashing of teeth” is the judgment for those who do not have an attitude aligned with the principles of the Kingdom,

and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 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. Matthew 22:12-13

This means that there are Kingdom workers who work according to their own interpretation of God’s Will, that is, workers who operate according to what they consider to be God’s Will and not according to what God has demanded to be done; the writer of Matthew’s gospel offers an explanation of what it means to work under an interpretation of what is considered God’s Will,

Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Matthew 7:21-23

The fifth warning presented is that “weeping and gnashing of teeth” is the judgment on those who operate in negligence about their convictions, those who despise Salvation and who see in Grace a margin of error to do what is not convenient; it is the judgment for those who operate in licentiousness. “The weeping and gnashing of teeth” is presented as a lament for not participating in that for which they had been appointed; it is a lament for having lost the opportunity to enjoy that for which they were prepared,

But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 and shall begin to smite his fellowservants, and to eat and drink with the drunken; 50 the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. Matthew 24:48-51

The sixth warning presented is that “weeping and gnashing of teeth” is the lament of those who will not be admitted to participate in the marriage of the Lamb, because they have not cared for the dignity of their ministerial function,

And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. Matthew 25:10-12

The seventh warning is that “weeping and gnashing of teeth” is the lament of those who failed to value the Lord’s work and their position within it,

Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25 and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:…   30And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. Matthew 25:24-30

To what epoch does this judgment that Jesus raises with these expressions belong?

The expression “weeping and gnashing of teeth” is not only an emblematic expression of the doctrine of God’s judgments, it is an expression that identifies a particular time at the end of the history of the Adamic generation.

This judgment is at the coming of Jesus, just before the beginning of the millennial reign, at the beginning of the marriage of the Lamb. It should not be confused with the judgment of the Great White Throne, for that is the final judgment at the end of the thousand years. In the teachings presented by John the Baptist it is discovered that this time is at His coming, when He is established as King of all the earth,

whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12

whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. Luke 3:17

Let us observe how Matthew and Luke refer to the fire that will never be quenched, which, as we saw earlier, belongs to the same scene of the teachings regarding “Gehenna”.

On the other hand, the action referred to by John the Baptist refers to the government of Jesus over his people, and the only time the Bible gives us testimony of that action, is during the millennial reign, which according to the book of Revelation, is the time when Jesus will rule over the earth with “rod of iron“.

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4

Thou shalt break them with a rod of iron;
thou shalt dash them in pieces like a potter’s vessel. Psalm 2:9

and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:27

And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5

And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. Revelation 19:15

So it’s clear, it’s the time that starts right at His coming. In addition, we have the very testimony of Jesus. When Jesus explained the parable of the wheat and the tares, Jesus stressed that such an action, that of burning the tares in the fire, is just at the end of the century:

the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Matthew 13:39-42

Thus, it is clear that the time referred to by the expression “weeping and gnashing of teeth” is at the end of the Adamic story, the return of Jesus to the earth, prior to the establishment of the millennial reign, properly speaking, is the judgment with which the marriage of the Lamb will begin.

“Weeping and gnashing of teeth” is the time it takes the angels of Revelation to pour out the seven bowls of God’s wrath. While the bowls of wrath are being poured into the earth, the private event of the marriage of the Lamb will be taking place in Jerusalem, and many who were called to the wedding will not be able to enter, because they were evil and negligent servants, because they denied the efficacy of faith, and because they put their hand to the plow but looked back. Do you understand now why it is called weeping and gnashing of teeth?

 

 

All biblical quotations are taken from the King James Version.

 

 

Pastor Pedro Montoya

Twitter: @pastormontoya

https://earthenwarevessels.blog

[1] Mark 9:50

[2] 1 Kings 18:21