Matthew 13:24-43
In order to reap the advantage of this parable, it is necessary to ascertain
the object which Christ had in view. Some think that, to guard a mixed
multitude against satisfying themselves with an outward profession of the
Gospel, he told them, that in his own field bad seed is often mixed with
the good, but that a day is coming, when the tares shall be separated from
the wheat. They accordingly connect this parable with the one immediately
preceding, as if the design of both had been the same. For my own part,
I take a different view. He speaks of a separation, in order to prevent
the minds of the godly from giving way to uneasiness or despondency, when
they perceive a confused mixture of the good along with the bad. Although
Christ has cleansed the Church with his own blood, that it may be without
spot or blemish, yet hitherto he suffers it to be polluted by many stains.
I speak not of the remaining infirmities of the flesh, to which every believer
is liable, even after that he has been renewed by the Holy Spirit. But
as soon as Christ has gathered a small flock for himself, many hypocrites
mingle with it, persons of immoral lives creep in, nay, many wicked men
insinuate themselves; in consequence of which, numerous stains pollute
that holy assembly, which Christ has separated for himself. Many persons,
too, look upon it as exceedingly absurd, that ungodly, or profane or unprincipled
men should be cherished within the bosom of the Church. Add to this, that
very many, under the pretense of zeal, are excessively displeased, when
every thing is not conducted to their wish, and, because absolute purity
is nowhere to be found, withdraw from the Church in a disorderly manner,
or subvert and destroy it by unreasonable severity.
In my opinion, the design of the parable is simply this: So long as
the pilgrimage of the Church in this world continues, bad men and hypocrites
will mingle in it with those who are good and upright, that the children
of God may be armed with patience and, in the midst of offenses which are
fitted to disturb them, may preserve unbroken stedfastness of faith. It
is an appropriate comparison, when the Lord calls the Church his field,
for believers are the seed of it; and though Christ afterwards adds that
the field is the world, yet he undoubtedly intended to apply this designation,
in a peculiar manner, to the Church, about which he had commenced the discourse.
But as he was about to drive his plough through every country of the world,
so as to cultivate fields, and scatter the seed of life, throughout the
whole world, he has employed a synecdoche, to make the world denote what
more strictly belonged only to a part of it.
We must now inquire what he means by the wheat, and what by the tares.
These terms cannot be explained as referring to doctrine, as if the meaning
had been that, when the Gospel is sown, it is immediately corrupted and
adulterated by wicked inventions; for Christ would never have forbidden
them to labor strenuously to purge out that kind of corruption. With respect
to morals, those faults of men which cannot be corrected must be endured;
but we are not at liberty to extend such a toleration to wicked errors,
which corrupt the purity of faith. Besides, Christ removes all doubt, by
saying expressly, that the tares are the children of the wicked one. And
yet it must also be remarked, that this cannot be understood simply of
the persons of men, as if by creation God sowed good men and the devil
sowed bad men. I advert to this, because the present passage has been abused
by the Manicheans, for the purpose of lending support to their notion of
two principles. But we know that whatever sin exists, either in the devil
or in men, is nothing else than the corruption of the whole nature. As
it is not by creation that God makes his elect, who have been tainted with
original sin, to become a good seed, but by regenerating them through the
grace of his Spirit; so wicked men are not created by the devil, but, having
been created by God, are corrupted by the devil, and thrown into the Lord’s
field, in order to corrupt the pure seed.
37. He that soweth the good seed. He had formerly said that the kingdom
of heaven resembles a man sowing. The mode of expression is unusual, but
plainly means, that the same thing happens with the preaching of the Gospel
as usually takes place in the sowing of fields; the tares grow, up along
with the wheat. One peculiarity, however, is pointed out by him, when he
says that the sowing of tares in the field was effected by the trick of
an enemy. This is intended to inform us that, when many wicked men are
mingled with believers, this is no accidental or natural occurrence, as
if they were the same seed, but that we must learn to charge the blame
of this evil on the devil. Not that, by condemning him, men are acquitted
of guilt; but, in the first place, that no blame whatever may be laid on
God on account of this fault which arose from the agency of another; and,
secondly, that we may not be surprised to find tares frequently growing
in the Lord’s field, since Satan is always on the watch to do mischief.
Again, when Christ says, not that the ministers of the word sow, but that
he alone sows, this is not without meaning; for though this cannot be supposed
to be restricted to his person, yet as he makes use of our exertions, and
employs us as his instruments, for cultivating his field, so that He alone
acts by us and in us, he justly claims for himself what is, in some respects,
common to his ministers. Let us, therefore, remember, that the Gospel is
preached, not only by Christ’s command, but by his authority. and direction;
in short, that we are only his hand, and that He alone is the Author of
the work.
39. The harvest is the end of the world. This is, no doubt, a very distressing
consideration, that the Church is burdened with the reprobate to the very
end of the world; but Christ enjoins on us to exercise patience till that
time, that we may not deceive ourselves with a vain hope. Pastors ought
to labor strenuously to purify the Church; and all the godly, so far as
their respective callings enable them, ought to lend assistance in this
matter; but when all shall have devoted their united exertions to the general
advantage, they will not succeed in such a manner as to purify the Church
entirely from every defilement. Let us therefore hold, that nothing was
farther from the design of Christ than to encourage pollution by lending
countenance to it. All that he intended was, to exhort those who believed
in him not to lose courage, because they are under the necessity of retaining
wicked men among them; and, next, to restrain and moderate the zeal of
those who fancy that they are not at liberty to join in a society with
any but pure angels.
This passage has been most improperly abused by the Anabaptists, and
by others like them, to take from the Church the power of the sword. But
it is easy to refute them; for since they approve of excommunication, which
cuts off, at least for a time, the bad and reprobate, why may not godly
magistrates, when necessity calls for it, use the sword against wicked
men? They reply that, when the punishment is not capital, there is room
allowed for repentance; as if the thief on the cross (Luke 23:42) did not
find the means of salvation. I shall satisfy myself with replying, that
Christ does not now speak of the office of pastors or of magistrates, but
removes the offense which is apt to disturb weak minds, when they perceive
that the Church is composed not only of the elect, but of the polluted
dregs of society.
The reapers are the angels. This term must be viewed in reference to
the present subject. In another passage, the Apostles are called reapers,
as compared with the Prophets, because they have entered into their labors,
(John 4:38,) and it is enjoined on all the ministers of the word,
that they should bring
forth fruit, and that their fruit should remain, (John 15:16.)
Such also is the import of that statement, that the fields are white,
and are in want of reapers, (John 4:35;) and again, that
the harvest is abundant,
but the laborers are few,(Matthew 9:37.)
But here the comparison is applied in a different manner; for those
who occupy a place in the Church are said to be planted in the Lord’s field.
Nor is this inconsistent with what is said elsewhere, that Christ, as soon
as he comes forth with his Gospel,
hath a winnowing-fan in his hand, and will thoroughly
cleanse his thrashing-floor, (Matthew 3:12.)
These words describe the commencement of that cleansing, which, this
passage declares, will not take place before the last day, because not
till then will it be fully completed. Christ will put the last hand to
the cleansing of the Church by means of angels, but he now begins to do
the work by means of pious teachers. He assigns this office to angels,
because they will not remain idle spectators before his tribunal, but will
hold themselves in readiness to execute his commands. It follows, that
those who proceed, with undue haste, to root out whatever displeases them,
prevent, as far as lies in their power, the sentence of Christ, deprive
angels of their office, and rashly take that office on themselves.
41. They shall gather out of his kingdom all stumbling-blocks. The words
that follow, and those who commit iniquity, are added for the sake of exposition;
for it is not intended to point out two different things, but to state,
that then will be the full and seasonable time, when all things shall be
restored to regular order, and when the wicked shall be removed, who are
now stumbling-blocks. They are so called, because not only are their own
lives wicked, but they undermine the faith of many, retard others in the
right course, draw some entirely aside, and drive others headlong. We ought
to draw from this a useful admonition, not to become indolent and careless
on account of our being surrounded by so many stumbling-blocks, but to
be zealous and active in guarding against them. It reproves also the effeminacy
of those who are so delicate, that the smallest possible stumbling-blocks
make them turn back. It is difficult, I admit, not to stumble frequently,
and even sometimes to fall, when stumbling-blocks without number lie across
our path. But our minds ought to be fortified with confidence; for the
Son of God, who commands his followers to walk in the midst of stumbling-blocks,
will unquestionably give us strength to overcome them all. He pronounces
likewise an awful punishment against any hypocrites and reprobate persons,
who now appear to be the most distinguished citizens of the Church.
42. And shall cast them into a furnace of fire. This is a metaphorical
expression; for, as the infinite glory which is laid up for the sons of
God so far exceeds all our senses, that we cannot find words to express
it, so the punishment which awaits the reprobate is incomprehensible, and
is therefore shadowed out according to the measure of our capacity. From
ignorance of this, the Sophists have tortured themselves, to no purpose,
by fruitless disputes, as we have already hinted on a former occasion.
Some commentators, I am aware, carry their ingenious inquiries into every
minute phrase; but as there is reason to fear that subtleties, which rest
on no solid grounds, may lead us into idle fooleries, I choose to philosophize
more sparingly, and to rest satisfied with the plain and natural meaning.
If we put a question to those who are so delighted with matters of curiosity,
how it comes about that, while Christ is asleep, and unacquainted with
the affair, the devil sows tares among the good seed, they will have nothing
to reply; but while I desire to exercise caution, I have endeavored to
leave out nothing that is useful and necessary to be known.
43. Then will the righteous shine. What a remarkable consolation! The
sons of God, who now lie covered with dust, or are held in no estimation,
or even are loaded with reproaches, will then shine in full brightness,
as when the sky is serene, and every cloud has been dispelled. The adverb
then (to>te) is emphatic; for it contains an implied contrast between their
present state and the ultimate restoration, by the expectation of which
Christ animates those who believe in him. The meaning therefore is, Though
many wicked men now hold a high rank in the Church, yet that blessed day
is assuredly to be expected, when the Son of God shall raise his followers
on high, and remove every thing that now tends to dim or conceal their
brightness. It is no doubt true, that the future glory is promised to none
but those in whom the image of God already shines, and who are transformed
into it by continued advances of glory. But as the life of the godly is
now hidden, and as their salvation is invisible, because it consists in
hope, Christ properly directs the attention of believers to heaven, where
they will find the glory that is promised to them.
In order to make a deeper impression on his hearers, our Lord unquestionably
refers here to a passage in Daniel, (12:3,)
And they that are wise shall shine as the brightness of the firmament.
“The Prophet,” he seems to say, “when he predicts a future brightness,
intimates also that there is a temporary obscurity: and so, if we admit
the prediction, we ought to endure patiently that mixture which, for a
time, classes the elect of God with the reprobate.” By comparing this glory
to the sun, he does not determine that it will be alike in all. As Christ
now distributes his gifts variously among believers, in like manner will
he crown these gifts at the last day. But we must recollect what I have
said, that the restoration, which is delayed till the last coming of Christ,
is compared with the cloudy state of the world.
The kingdom of the Father, as the inheritance of the godly, is contrasted
with the earth, to remind them that here they are pilgrims, and therefore
ought to look upwards towards heaven. In another passage, the kingdom of
God is said to be within us, (Luke 17:21,) but we shall not obtain the
full enjoyment of it till God be all in all, (1 Corinthians 15:28.)
