32 Wretched will be the cities that your children served as slaves; wretched will be the city that received your offspring. 33 For just as she rejoiced at your fall and was glad for your ruin, so she will be grieved at her own desolation. 34 I will take away her pride in her great population, and her insolence will be turned to grief. 35 For fire will come upon her from the Everlasting for many days, and for a long time she will be inhabited by demons. 36 Look toward the east, O Jerusalem, and see the joy that is coming to you from God. 37 Look, your children are coming, whom you sent away; they are coming, gathered from east and west, at the word of the Holy One, rejoicing in the glory of God.
8 But the centurion replied, “Lord, I am not worthy to have you come under my roof! Instead, just say the word and my servant will be healed. 9 For I too am a man under authority, with soldiers under me. I say to this one, ‘Go!’ and he goes, and to another ‘Come!’ and he comes, and to my slave ‘Do this!’ and he does it.” 10 When Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith in anyone in Israel! 11 I tell you, many will come from the east and west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.”
Notes and References
"... In the Matthean narrative context, this can only mean that the centurion exemplifies “many” non-Israelites who will be ultimately included in salvation and the great final eschatological feast—in contrast to at least some Jewish “sons of the kingdom” who will be excluded.152 The language used to articulate this message enacts a particularly surprising reversal, because it echoes a number of scriptural passages that envision the final gathering of Israel out of exile and their restoration to the land ... [Baruch] makes explicit what is implicit in the others: it is the children of Jerusalem, the Jewish people in exile, who will be gathered from east and west. This is also suggested by Isaiah’s reference to “everyone who is called by my name.” Thus, when Matthew’s Jesus speaks of many Gentiles coming from east and west to sit at the eschatological table with Abraham and Isaac and Jacob, he has dramatically transformed a standard Jewish apocalyptic topos. Now it is the Gentile outsiders being gathered to the feast ..."
Hays, Richard B. Echoes of Scripture in the Gospels (pp. 181-182) Baylor University Press, 2017
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