The Field of Wheat and Tares
Section 54
"The first four parables contained in this chapter were spoken to a miscellaneous crowd on the beach, the last three to the disciples in the house. The difference of audience is accompanied with a diversity of subject. The former group deals with the growth of the kingdom, as it might be observed by outsiders, and especially with aspects of the growth on which the multitude needed instruction; the latter, with topics more suited to the inner circle of followers." -MacLaren
More context--the Parable of the Tares appears only in Matthew, directly following the Parable of the Sower. Mark's parable of slow kingdom growth is similar in ways but has a different point.
"The parable of the sower dealt with the first reception of the gospel; this deals with the after-development. The aim of this parable is to prevent over-sanguine expectations as to the purity of the society of believers, and to hinder rash attempts to purify it by merely external processes." -Pulpit
Despite the comment above, the commentaries are divided as to whether the field is the world or the visible Church in the world specifically. Thus, the parable is less about Church purity and discipline but broader in scope:
"The parable simply teaches that in its mystery form, the kingdom of heaven will include the real and the imitation, the genuine and the counterfeit, and that this condition will continue until the end of the age." -Believer's Bible
"This parable and its explanation are sometimes urged as an argument against church discipline, but such a use of them is clearly erroneous. The field is not the church, but the world, and the teaching of the parable is that we are not to attempt to exterminate evil men. Any who attempt to exterminate heretics in the name of Christ by physical force are condemned by this parable." -Fourfold Gospel
Andrew MacLaren summarizes it simply--"MINGLED IN GROWTH, SEPARATED IN MATURITY."
Admittedly, I avoid thinking about evil--the specific workings of the Devil, his methods, and means. Culturally, the Church swings from an over-obsession with Satan's workings to completely avoiding him altogether as a reality. Neither extreme is healthy. I think of Jesus' advice to the disciples on mission--"wise as serpents, innocent as doves"---this seems the most practical balance. To avoid the thought of evil altogether opens too big a door for nativity to the Enemy's schemes, but to ruminate upon them unnecessarily creates fear and/or an unhealthy inflation of his capabilities and role. Christ reigns.
"‘The devil is God’s ape.’ His work is a parody of Christ’s. Where the good seed is sown, there the evil is scattered thickest. False Christs and false apostles dog the true like their shadows. Every truth has its counterfeit. Neither institutions, nor principles, nor movements, nor individuals, bear unmingled crops of good. Not merely creatural imperfection, but hostile adulteration, marks them all. The purest metal oxidises, scum gathers on the most limpid water, every ship’s bottom gets foul with weeds. The history of every reformation is the same: radiant hopes darkened, progress retarded, a second generation of dwarfs who are careless or unfaithful guardians of their heritage."-Andrew MacLaren
"And the servants of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’" Matthew 13:27
The servant’s first question expresses, in vivid form, the sad, strange fact that, where good was sown, evil springs. The deepest of all mysteries is the origin of evil. Explain sin, and you explain everything. The question of the servants is the despair of thinkers in all ages. Heaven sows only good; where do the misery and the wickedness come from? That is a wider and sadder question than, How are churches not free from bad members? -Andrew MacLaren
Lessons
"Our Lord reserves the judgment to the end of the world. From this mixture of good and bad advantages result to both....The good by dwelling amongst the wicked see the pernicious consequences of vice. The good are a restraint upon the wickedness of the evil doers." BI
I admire the way Bonar examines the lessons from our Enemy; we would do well to study his ways, and be aware of his schemes:
"Why did this enemy thus go his way?
I. He did not wish to be seen. He did not care for the fame of doing the thing; all he cared for was that it should be done. How different from us i Satan does his work unknown, etc.
VI. He had other work to do. He does not abide in one place, he goes about to do work elsewhere. He is an incessant worker. What an enemy have we to fight with. “Resist,” etc." -H. Bonar, D. D., BI
"Though they are permitted to grow together for a time there is a destined period of separation. Many a sinner might have been worse than he is, but for restraining contact with Christians. We must not think that forbearance is equal to complacency of evil. A strong government can afford to tolerate its foes." -E. D. Green
An interesting thought:
"In a word, offences in this world must be discouraged by present punishment or else the world will be a scene of misery to the best men. Offences against God, though of a deeper dye, have not in them the same call for immediate vengeance. The ends of justice are best served by delay." T. Sherlock
Points in the parable
I. Inability to form perfect judgment of individuals now. Men are to be known by their fruits, but the fruits of a man’s life cannot be fairly judged until they are ripened and complete.
II. The duty of accepting profession now and leaving final judgment for God’s future.
III. The distinction between good and evil is vital, and there can be no real confusion between them.
IV. The distinction between good and bad persons will one day re clearly shown.
V. The temptation to use outward and physical forces to accomplish the aims of Christ’s church must be resisted. (Anon.)
THE FIRST GREAT GROUP OF PARABLES
(Beside the Sea of Galilee)
Subdivision D
THE PARABLE OF THE TARES
Matthew 13:24-30
and...
Subdivision F.
THE PARABLE OF THE TARES EXPLAINED
MATT. 13:36-43
and...
Subdivision F.
THE PARABLE OF THE TARES EXPLAINED
MATT. 13:36-43
"The first four parables contained in this chapter were spoken to a miscellaneous crowd on the beach, the last three to the disciples in the house. The difference of audience is accompanied with a diversity of subject. The former group deals with the growth of the kingdom, as it might be observed by outsiders, and especially with aspects of the growth on which the multitude needed instruction; the latter, with topics more suited to the inner circle of followers." -MacLaren
More context--the Parable of the Tares appears only in Matthew, directly following the Parable of the Sower. Mark's parable of slow kingdom growth is similar in ways but has a different point.
"The parable of the sower dealt with the first reception of the gospel; this deals with the after-development. The aim of this parable is to prevent over-sanguine expectations as to the purity of the society of believers, and to hinder rash attempts to purify it by merely external processes." -Pulpit
Despite the comment above, the commentaries are divided as to whether the field is the world or the visible Church in the world specifically. Thus, the parable is less about Church purity and discipline but broader in scope:
"The parable simply teaches that in its mystery form, the kingdom of heaven will include the real and the imitation, the genuine and the counterfeit, and that this condition will continue until the end of the age." -Believer's Bible
"This parable and its explanation are sometimes urged as an argument against church discipline, but such a use of them is clearly erroneous. The field is not the church, but the world, and the teaching of the parable is that we are not to attempt to exterminate evil men. Any who attempt to exterminate heretics in the name of Christ by physical force are condemned by this parable." -Fourfold Gospel
Andrew MacLaren summarizes it simply--"MINGLED IN GROWTH, SEPARATED IN MATURITY."
Admittedly, I avoid thinking about evil--the specific workings of the Devil, his methods, and means. Culturally, the Church swings from an over-obsession with Satan's workings to completely avoiding him altogether as a reality. Neither extreme is healthy. I think of Jesus' advice to the disciples on mission--"wise as serpents, innocent as doves"---this seems the most practical balance. To avoid the thought of evil altogether opens too big a door for nativity to the Enemy's schemes, but to ruminate upon them unnecessarily creates fear and/or an unhealthy inflation of his capabilities and role. Christ reigns.
"‘The devil is God’s ape.’ His work is a parody of Christ’s. Where the good seed is sown, there the evil is scattered thickest. False Christs and false apostles dog the true like their shadows. Every truth has its counterfeit. Neither institutions, nor principles, nor movements, nor individuals, bear unmingled crops of good. Not merely creatural imperfection, but hostile adulteration, marks them all. The purest metal oxidises, scum gathers on the most limpid water, every ship’s bottom gets foul with weeds. The history of every reformation is the same: radiant hopes darkened, progress retarded, a second generation of dwarfs who are careless or unfaithful guardians of their heritage."-Andrew MacLaren
"And the servants of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’" Matthew 13:27
The servant’s first question expresses, in vivid form, the sad, strange fact that, where good was sown, evil springs. The deepest of all mysteries is the origin of evil. Explain sin, and you explain everything. The question of the servants is the despair of thinkers in all ages. Heaven sows only good; where do the misery and the wickedness come from? That is a wider and sadder question than, How are churches not free from bad members? -Andrew MacLaren
Lessons
"Our Lord reserves the judgment to the end of the world. From this mixture of good and bad advantages result to both....The good by dwelling amongst the wicked see the pernicious consequences of vice. The good are a restraint upon the wickedness of the evil doers." BI
I admire the way Bonar examines the lessons from our Enemy; we would do well to study his ways, and be aware of his schemes:
"Why did this enemy thus go his way?
I. He did not wish to be seen. He did not care for the fame of doing the thing; all he cared for was that it should be done. How different from us i Satan does his work unknown, etc.
VI. He had other work to do. He does not abide in one place, he goes about to do work elsewhere. He is an incessant worker. What an enemy have we to fight with. “Resist,” etc." -H. Bonar, D. D., BI
"Though they are permitted to grow together for a time there is a destined period of separation. Many a sinner might have been worse than he is, but for restraining contact with Christians. We must not think that forbearance is equal to complacency of evil. A strong government can afford to tolerate its foes." -E. D. Green
An interesting thought:
"In a word, offences in this world must be discouraged by present punishment or else the world will be a scene of misery to the best men. Offences against God, though of a deeper dye, have not in them the same call for immediate vengeance. The ends of justice are best served by delay." T. Sherlock
Points in the parable
I. Inability to form perfect judgment of individuals now. Men are to be known by their fruits, but the fruits of a man’s life cannot be fairly judged until they are ripened and complete.
II. The duty of accepting profession now and leaving final judgment for God’s future.
III. The distinction between good and evil is vital, and there can be no real confusion between them.
IV. The distinction between good and bad persons will one day re clearly shown.
V. The temptation to use outward and physical forces to accomplish the aims of Christ’s church must be resisted. (Anon.)
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