THE PARABLE OF THE WEEDS AMONG THE WHEAT

(The Parable of the Harvest Matthew 13:24-30, 36-43)

24 Jesus told them another parable: The kingdom of heaven[1] is like a man who sowed good seed in his field.
25 But while everyone was sleeping, his enemy came and sowed weeds[2] among the wheat, and went away.
26 When the wheat sprouted and formed heads, then the weeds also appeared.
27 The owner’s servants came to him and said, “Sir, didn’t you sow good seed in your field?  Where then did the weeds come from?”
28 “An enemy did this,” he replied.  The servants asked him, “Do you want us to go and pull them up?”
29 “No,” he answered, “because while you are pulling the weeds, you may root up the wheat with them.
30 Let both grow together until the harvest.  At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.

36 Then he left the crowd and went into the house.  His disciples came to him and said, “Explain to us the parable of the weeds in the field.”
37 He answered, “The one who sowed the good seed is the Son of Man.
38 The field is the world, and the good seed stands for the sons of the kingdom.  The weeds are the sons of the evil one,
39 and the enemy who sows them is the devil.  The harvest is the end of the age, and the harvesters are angels.
40 As the weeds are pulled up and burned in the fire, so it will be at the end of the age.
41 The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil.
42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
43 Then the righteous will shine like the sun in the kingdom of their Father.  He who has ears, let him hear.”[3]

GOOD AND EVIL REMAIN INTERWOVEN UNTIL THE END OF THIS AGE

This parable which contrasts good and evil is found only in Matthew.  It describes the problem of evil in the world.  In our fallen and broken world God’s kingdom consists of good, or “wheat”, and evil, or “weeds”, mingled together until a future harvest at the end of this age of grace.  Though the kingdom of God is already present, it is not yet completed.  In this parable there are two sowers, two kinds of seed, and two harvests. 

Until the end of the age the kingdom of God has a mixed character, and not everyone who appears to be a member of the kingdom actually is a member.  The farmer insisted on the weeds and the wheat remaining together, for the sake of the wheat, until the final harvest when they will be separated to different destinies.  Who is and who is not a member of the kingdom, will apparent at Christ’s Second Coming.  We still live in the age of grace where sinners can become saints.  Despite the dominance of evil it is still Christ’s world and good shall ultimately triumph.

The kingdom of God (or heaven) means “the sovereign Lordship of God over his people or over the world which he has made.”[4]  This age is the Church Age but the kingdom of God is not the same as the Church.  The kingdom existed before the Church and it continues after the Church.  The Church is the agent and instrument of the kingdom. 

(See Appendix A: The Kingdom of God and the Church)

JESUS HIMSELF EXPLAINED THIS PARABLE

Jesus’ explanation of the symbols, privately to his disciples, shows that while main details are important, some details such as the servants of the landowner and the binding of the bundles of weeds, only form part of the story and are not symbolic.

The Field is the World

It is important to note that the “field” is the “world”, not the Church or Christendom.  The Greek “kosmos” in this context means “the human world, humanity”[5] or “the inhabitants of the earth, the human race.”[6]  Jesus specifically taught that the “world” (verse 38) is “his field” (verse 24); the owner’s servants referred to it as “your field” (verse 27).  He is the Creator and the Owner of the earth as the psalmist asserted: “The earth is the Lord’s, and everything in it, the world, and all who live in it.” (24:1)  The parable is only indirectly relevant to the question of genuine faith and counterfeit faith within the Church, to church discipline in a local church, and to ecumenical relations.

The Two Sowers: Christ and Satan
The two sowers were completely different in character and purpose.  The first sower or “man” (verse 24) or “the owner” (verse 27) is “the Son of Man” (verses 37 and 41; Philippians 2:7-8) or the Lord Jesus Christ who sows “wheat” in his field.  The second sower is referred to as “his enemy” (verse 25), i.e. a personal adversary of Jesus Christ, “an enemy” (verse 28), and “the devil” (verse 39).  The Greek word “diabolos” means “the slanderer, the accuser”.  It is a title for Satan who sows poisonous seed “among the wheat” in a world that is not his; he sows the wicked among the good, rather than the wicked among the wicked.

The Weeds
Bread was a staple of the diet of the ancient world so harvesting wheat was critical.  The landowner had planted good seed and the extent of the damage could not be explained by chance, such as seed blown by the wind, but only by deliberate planting.  In ancient times this practice was a recognized form of revenge that caused long-term problems.  Roman law penalized this crime.  “While everyone was sleeping”, that is, at night, when it could be done without being seen, the Devil came and scattered bad seed.  Satan is never idle.

Jesus interpreted the “weeds” as “the sons of the evil one” (verse 38).  They are not plants but people.  A parallel comment is John 8:44 where Jesus said to those who rejected him, “You belong to your father, the devil.”  They are also described as “everything that causes sin and all who do evil” or “all stumbling blocks, and those who commit lawlessness” (NASB verse 41).  Lawlessness is rebellion against God.  Initially it is difficult to detect the difference between good wheat and false wheat.  Satan’s method has been described as “opposition by imitation.”  Satan opposes God by infiltrating all human institutions especially the Church.  Where truth is preached and when the hearts of people are ready to receive it, Satan sows false doctrine in darkness. 

The Good Seed or The Wheat
In contrast, the good seed are those who believe the gospel.  God is described as “their Father” (verse 43) and they are called “the righteous” or “those who are upright and in right standing with God” (Amplified Bible verse 43).  These “the sons of the kingdom” (verse 38) are believers; those who have been “sown” by Jesus Christ and are growing to be like God by the power of the Holy Spirit.  Spiritually, the world has two kinds of people and the difference between the two groups is not always obvious.  Each of us is either wheat or weed.  The true followers of Christ are counterfeited by the Devil, whose children often impersonate believers (2 Corinthians 11:13-15).  The “weeds” represent hypocrites in the kingdom and in the Church.

The Two Harvests
The farmer waited until the harvest was mature.  The time of harvest when the reapers, or angels, will be able to distinguish between the weeds and the wheat, is appointed: “For he has set a day when he will judge the world with justice by the man [Jesus Christ] he has appointed.” (Acts 17:31).  That Day occurs “at the close and consummation of the age” (Amplified Bible).  The image of harvest represents judgment and the end of a season when the wheat has ripened for salvation, and the weeds for destruction.  No one can avoid this future judgment; it is as certain as death (Hebrews 10:27).

The weeds are burned before the wheat is gathered and the same order occurs in the parable of the sheep and the goats: “Then they [the rejected goats] will go away to eternal punishment, but the righteous to eternal life.” (Matthew 25:46).  Genuine believers will be separated from the false by angels: “This is how it will be at the end of the age.  The angels will come and separate the wicked from the righteous and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.” (13:49-50).  The seed of Satan and “everything that causes sin and all who do evil” is weeded out and destroyed.

It is a final and complete separation.  In similar imagery, Jesus is described as sifting and separating, “to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire” (Luke 3:17).  In the book of Revelation two harvests, grain and grapes, are described, “for the harvest of the earth is ripe.” (14:14–20)

An Eternal Hell

The New Testament teaches that hell is a punishment experienced as suffering in body and soul.  So great are the torments of hell that its inhabitants will be engaged in “weeping and gnashing of teeth” (Matthew 13:42, 50; 22:13).  The torment is described as continuous and eternal (Matthew 3:12; 25:41; Jude 7) and suggested vividly by Jesus’ quotation from Isaiah 66:24, “Their worm will not die, nor will their fire be quenched.” (Mark 9:48).  Hell is also pictured by the image of darkness.  Jesus spoke of those who will be thrown “outside, into the darkness” (Matthew 8:12).  Revelation identifies it as “the second death” (2:11; 20:14; 21:8)

Modern readers struggle with divine judgment and prefer to focus instead on God’s love.  “The images of darkness and fire appear contradictory, but they should be regarded as symbols pointing to a reality more horrific than either symbol can convey by itself.  In fact, biblical images of hell leave many details to the imagination, perhaps because no picture is capable of doing justice to the reality.”^[7]

An Eternal Heaven
In contrast, a glorious destination waits the righteous who are gathered “from the four winds from one end of the heavens to the other.” i.e. from everywhere (Matthew 24:30-31) to “an inheritance kept in heaven” for them (1 Peter 1:4).  Heaven is the present dwelling of God, his angels, and believers of all ages.  To arrive at heaven is compared to attending a banquet (Luke 14:15–24).  Heaven is the reward for earthly work; Paul saw himself as having “finished the race” and receiving “the crown of righteousness” (2 Timothy 4:7–8).  What a glorious destination awaits the righteous whose destiny is to glow like the stars for eternity! (Daniel 12:3)

CHURCH GROWTH MAY NOT BE THE SAME AS THE GROWTH OF THE KINGDOM

When the Church is faithful to the gospel, its growth numerically furthers the cause of the kingdom of God.  However, it is important not to confuse church structures and institutions with the genuine Church of Jesus Christ.  To compare the successful growth of a church with the growth of the kingdom of God may be self-deception and idolatry.  Luke writing in the book of Acts tells us that when the Holy Spirit operates, the church grows numerically (2:40, 47; 11:21, 24).  While a church’s numerical growth is obvious, spiritual growth that is essential to genuine church growth may be less obvious.  Numerical growth alone is not the best measure of a church’s spiritual life and effectiveness, as the growth of cults would indicate.

JUSTICE COMES AT THE END OF THIS AGE

Some ask, “Why doesn’t God do something about the evil in the world?”  This parable teaches that although evil does all it can to oppose God’s kingdom it eventually fails.  God is not an absentee landlord who is indifferent to the suffering of the world.  He stands in the shadows of history and the future of humanity is safe in his hands.  Jesus taught his disciples to pray as a priority, “Your kingdom come, your will be done on earth as it is in heaven.” (Matthew 6:10)  This implies that Christians should resist evil.

The parable indicates that God wins the conflict between himself and Satan.  God’s triumph over evil is completed with the return of Christ.  However, this involves not only the elimination of evil but also the final separation of those people who side with the Devil.  God creates people, loves them, and saves them by his Spirit; Satan does not create people, he hates them, and corrupts them.  Therefore God’s merciful patience extends the age of grace: “He is patient with you, not wanting anyone to perish, but everyone to come to repentance.” (2 Peter 3:9) 

God is often criticised for allowing evil to exist and it is easy to think of evil rulers whose death would make the world a better place.  God is sovereign.  Nevertheless God has temporarily limited his supreme power at this time in history.  Throughout this age the world will remain opposed to God and his people: “The whole world is under the control of the evil one.” (1 John 5:19)  The removal of evil must accompany the creation of a new world order when, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.” (Revelation 11:15).  Thus every nation will consist of weeds and wheat until Christ returns to establish his universal rule.  There will be no man-made utopia on earth and no perfect local church in this age.  The ideal church is in heaven.  In the meantime, Christians can lessen the world’s injustice by allowing God’s justice to work among themselves and others.

THE DANGER OF “PLAYING GOD” IN OTHERS’ LIVES

The field is the world, not the Church.  The parable does not directly concern the spiritual condition of the Church but explains how the kingdom is opposed in the world and does not appear to be winning.  Jesus warned his disciples against wanting to remove the weeds from the wheat field.  There is always a tendency for us to uproot whatever we do not like, or understand, or think is a threat to us.  In the next age, God’s kingdom will be a sinless society, but for now, the invitation of salvation is open to all.  It is not our job to decide who is “worthy” to belong to God and who is not, as did the presumptuous and legalistic Pharisees who acted as self-appointed judges.  While spiritual leaders may concern themselves with the genuineness of others, they must not assume that they are above scrutiny themselves. 

When we “play God” in people’s lives we damage the work of God in their lives.  It is dangerous for us to judgmentally make our assessment of people and write them off.  Let us be careful how we criticise the motives and actions of others.  A preoccupation with the spirituality of others takes the focus away from our own relationship with God.  When all is revealed for what it is, and not what it appears to be, there will be many surprises and reversals.  The parable teaches that God’s angels are ultimately responsible for weeding out unworthy plants.  Only they can discern between the children of God and the children of Satan.  As Paul said, “The Lord knows those who are his.” (2 Timothy 2:19).

CONCLUSION

“Jesus was the very embodiment of the kingdom.  And therefore by his acceptance or rejection of Jesus a man has automatically placed himself among the wheat or the [weeds].  It is not so much that God has judged him; he has judged himself.  In that sense the harvest has come.”[8]

FOR REFLECTION

• A new convert, whose life is beginning to change, needs careful encouragement not hasty condemnation. 
• To what extent is numerical growth a valid measurement of a church’s spirituality and success?
• God’s judgment will finally reveal the truth about everyone’s profession of faith.
• Wheat and weeds look similar until the harvest.  How does this parable explain God’s delayed judgment of the wicked?
• Is it possible for false members of the kingdom to become genuine members?  Is the reverse process possible?
• It is more important to judge our own relationship to God than to judge others.
• Those who scoff at the existence of hell and heaven do not realize what they are saying.
• In this parable evil is represented as contrary to God’s will but temporarily tolerated by him for wise reasons.

PRAYER

Lord, help us not to be judgmental of others and so quick to point out where others are wrong.  Amen.

Jim Peacock MA (Hons), Diploma of Teaching. 

APPENDIX A: THE KINGDOM OF GOD AND THE CHURCH

“A connection exists between kingdom and church, but they are not identical, even in the present age.  The kingdom is the whole of God’s redeeming activity in Christ in this world; the church is the assembly of those who belong to Jesus Christ.  Perhaps one could speak in terms of two concentric circles, of which the church is the smaller and the kingdom the larger, while Christ is the centre of both. 

The church is the assembly of those who have accepted the gospel of the kingdom in faith, who participate in the salvation of the kingdom, which includes the forgiveness of sins, adoption by God, the indwelling of the Holy Spirit, the possession of eternal life.  They are also those in whose life the kingdom takes visible form, the light of the world, the salt of the earth; those who have taken on themselves the yoke of the kingdom, who live by their King’s commandments and learn from him (Mt. 11:28-30).

The church, as the organ of the kingdom, is called to confess Jesus as the Christ, to the missionary task of preaching the gospel in the world; she is also the community of those who wait for the coming of the kingdom in glory, the servants who have received their Lord’s talents in prospect of his return.  The church receives her whole constitution from the kingdom, on all sides she is beset and directed by the revelation, the progress, the future coming of the kingdom of God, without at any time being the kingdom herself or even being identified with it.[9]

The kingdom is not the church.  The apostles went about preaching the kingdom of God (Acts 8:12; 19:8; 28:23); it is impossible to substitute “church” for “kingdom” in such passages.  However, there is an inseparable relationship.  The church is the fellowship of men who have accepted his offer of the kingdom, submitted to its rule, and entered into its blessings. 

Thus we may say that the kingdom of God creates the church.  Individually the kingdom means either salvation or judgment (Matt 3:11); historically the activity of the kingdom of God effected the creation of the church and the destruction of Israel (Matt 23:37-38).  Within the lifetime of the disciples the kingdom of God would be seen manifesting its power in bringing a historical judgment upon Jerusalem and in creating the new people, the church.  Paul announced the rejection of Israel and the salvation of the Gentiles (1 Thess. 2:16; Acts 28:26-28).  However, the rejection of Israel is not permanent.  After God has visited the Gentiles, he will re-graft Israel into the people of God, and “so all Israel will be saved” (Rom 11:24-26), receive the kingdom of God, and enter into its blessings (see Matt 23:39; Acts 3:19-20).

The kingdom has come into the world in Christ; it works in the world through the church.  When the church has proclaimed the gospel of the kingdom in the world as witness to all nations, Christ will return (Matt 24:14) and bring the kingdom in glory.

G. E. Ladd, Evangelical Dictionary of Theology, 1984, Baker.