51 and will cut him in pieces, and appoint his portion with the hypocrites. There is where the weeping and grinding of teeth will be.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Shall cut him asunder - This kind of punishment was anciently practiced.
Sometimes it was done by the sword. sometimes by saws. It was practiced among the Chaldeans Daniel 2:5; Daniel 3:29, and among the Hebrews, 2-Samuel 12:31; 1-Samuel 15:33; 1-Kings 3:25; Hebrews 11:37. It was also practiced by the Egyptians and Romans. It is not, perhaps, here to be taken literally, but signifies that the wicked servant should be severely punished.
Hypocrites - See the notes at Matthew 6:2. They are spoken of here as the worst of people.
Weeping and gnashing of teeth - See the notes at Matthew 8:12-13. The unfaithful and wicked minister of God, who lives without expectation or fear of judgment, shall suffer the severest punishment inflicted on sinners in the world of woe.
Cut him asunder - This refers to an ancient mode of punishment used in several countries. Isaiah is reported to have been sawed Asunder. That it was an ancient mode of punishment is evident from what Herodotus says: that Sabacus, king of Ethiopia, had a vision, in which he was commanded μεσους διαταμειν, to cut in two, all the Egyptian priests, lib. ii. And in lib. vii. where Xerxes ordered one of the sons of Pythius μεσον διαταμειν, to be cut in two, and one half placed on each side of the way, that his army might pass through between them. See Raphelius also, in his notes from Herodotus and Polybius. This kind of punishment was used among the Persians: see Daniel 2:5, Daniel 3:29. Story of Susanna, v. 55, 59. See also 2-Samuel 12:31, and 1-Chronicles 20:3. It may also have reference to that mode of punishment in which the different members were chopped off seriatim, first the feet, then the hands, next the legs, then the arms, and lastly the head. This mode of punishment is still in use among the Chinese. But we find an exact parallel among the Turks, in the following passage from W. Lithgow's Travels, p. 153. London 4th. edit. "If a Turk should happen to kill another Turk, his punishment is thus: After he is adjudged to death, he is brought forth to the market place; and a blocke being brought hither of four foot high, the malifactor is stript naked, and then laid thereon with his belly downward; they draw in his middle together so small with running cords that they strike his body a-two with one blow: his hinder parts they cast to be eaten by hungry dogs kept for the same purpose; and the forequarters and head they throw into a grievous fire, made there for the same end. And this is the punishment for manslaughter."
This is the very same punishment, and for the same offense, as that mentioned by our Lord, the killing of a fellow servant - one of the same nation, and of the same religion.
The reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity; and in such a circumstantial manner as none else could do, but He, under whose eye are all events, and in whose hands are the government and direction of all things. Indeed he rather declared what he would do, than predicted what should come to pass. And the fulfillment has been as circumstantial as the prediction. Does it not appear that the predicted point was so literally referred to by the occurring fact, by which it was to have its accomplishment, as to leave no room to doubt the truth of the prediction, or the certainty of the event by which it was fulfilled? Thus the wisdom of God, as also his justice and providence, have had a plenary manifestation.
But this wisdom appears, farther, in preserving such a record of the prediction, and such evidence of its accomplishment, as cannot possibly be doubted. The New Testament, given by the inspiration of God, and handed down uncorrupted from father to son, by both friends and enemies, perfect in its credibility and truth, inexpungable in its evidences, and astonishingly circumstantial in details of future occurrences, which the wisdom of God alone could foreknow - that New Testament is the record of these predictions. The history of the Romans, written by so many hands; the history of the Jews, written by one of themselves; triumphal arches, coins, medals, and public monuments of different kinds, are the evidence by which the fulfillment of the record is demonstrated. Add to this the preservation of the Jewish people; a people scattered through all nations, yet subsisting as a distinct body, without temple, sacrifices, or political government; and who, while they attempt to suppress the truth, yet reluctantly stand forth as an unimpeachable collateral evidence, that the solemn record, already alluded to, is strictly and literally true! Who that has ever consulted the Roman historians of the reigns of Vespasian and Titus, the history of Josephus, and the 24th chapter of St. Matthew's Gospel, and who knows any thing of the present state of the Jews over the face of the earth, or even of those who sojourn in England, can doubt for a moment the truth of this Gospel, or the infinite and all-comprehensive knowledge of Him who is its author! Here then is one portion of Divine Revelation that is incontrovertibly and absolutely proved to be the truth of God. Reader! if he, who, while he predicted the ruin of this disobedient and refractory people, wept over their city and its inhabitants, has so, minutely fulfilled the threatenings of his justice on the unbelieving and disobedient, will he not as circumstantially fulfill the promises of his grace to all them that believe? The existence of his revelation, the continuance of a Christian Church upon earth, the certainty that there is one individual saved from his sins by the grace of the Gospel, and walking worthy of his vocation are continued proofs and evidences that he is still the same; that he will fulfill every jot and tittle of that word on which he has caused thee to trust; and save to the uttermost all that come unto the Father by him. The word of the Lord endureth for ever; and they who trust in him shall never be confounded.
And shall (y) cut him asunder, and appoint [him] his portion with the hypocrites: there shall be weeping and gnashing of teeth.
(y) That is, from the rest, or will cut him into two pieces, which was a most cruel kind of punishment: with which, as Justin Martyr witnesses, Isaiah the Prophet was executed by the Jews: the same kind of punishment we read of in (1-Samuel 15:33) and (Daniel 3:29).
And shall cut him asunder,.... The Persic version renders it, "he shall separate him from himself": he shall separate soul and body by death; he shall take away all his gifts and talents from him; and remove him from his place and office, and from the church of God, and communion of the saints, and out of this world. Some think the allusion is to the cutting up of the sacrifices, and dividing them into pieces; and the sense is, that this wicked servant should have no share in the sacrifice of Christ; but should fall himself a victim to divine justice, and be used as sacrifices were; or, in other words, be severely punished for his sins; though the allusion seems rather to be to the manner of punishing treacherous and unfaithful persons, by dismembering them, cutting them in pieces, or in two: and so the Arabic version renders it, "he shall cut him in the middle": this was certainly a way of putting persons to death; though some say it was not known to the Jews; but the following instances show the contrary. Mention is made of some that were sawn asunder, Hebrews 11:37 and the Jews say (b), that Isaiah was sawn asunder by Manasseh; and such a kind of death is spoken of in the Targum (c); where it is said, that "the priests went before Mordecai, and proclaimed, saying, whoever does not salute, or wish prosperity to Mordecai, and to the Jews, "he shall be cut into pieces", and his house be made a dunghill.
And elsewhere (d) it is said of a wicked man, that they put him upon a carpenter's block, and , "sawed him asunder"; and he cried out, woe, woe, woe, that I have provoked my Creator. This was also a punishment used among the Heathens, as Gataker (e), and others out of Heathen writers, have shown. It must not here be understood literally, that this wicked servant should be put to such a corporeal death; but that he should be punished in the severest manner, and should be the object of the fierce wrath and sore displeasure of God,
and appoint him his portion with the hypocrites. Luke says, "with the unbelievers" Luke 12:46, very likely both phrases were used by Christ; intimating, that such as make a profession of him, and have only a form of godliness, without the power of it, and are wicked and hypocritical men, will share the same fate with those that believe not; and the portion of these is the lake which burns with fire and brimstone; see Revelation 21:8 or all such persons are intended, who put on the mask of religion, and do not answer to the character they bear: and are unfaithful to the trust reposed in them, and therefore will made examples of righteous judgment, and have their part in the lowest hell:
there shall be weeping and gnashing of teeth. See Gill on Matthew 13:42.
(b) T. Hieros. Sanhedrin, fol. 28. 3. & T. Bab. Yebamot, fol. 49. 2. (c) Targum in Esth. viii. 15. (d) Bereshit Rabba, sect. 65. fol. 58. 4. (e) Adversaria, p. 455.
And shall cut him asunder. An ancient method of punishment which was practiced among the Israelites. See 1-Samuel 15:33, and 2-Samuel 12:31. The idea here is that very severe punishment shall be inflicted upon him, while weeping and gnashing of teeth would indicate a life of intense suffering. Indeed both these expressions must be regarded as metaphors, indicating nothing more clearly than a terrible and certain punishment.
And allot him his portion with the hypocrites - The worst of sinners, as upright and sincere as he was once. If ministers are the persons here primarily intended, there is a peculiar propriety in the expression. For no hypocrisy can be baser, than to call ourselves ministers of Christ, while we are the slaves of avarice, ambition, or sensuality. Wherever such are found, may God reform them by his grace, or disarm them of that power and influence, which they continually abuse to his dishonour, and to their own aggravated damnation!
*More commentary available at chapter level.