Matthew 13:24

PARABLE OF THE TARES. -- Matthew 13:24-30.

GOLDEN TEXT. -- The harvest is the end of the world; and the reapers are the angels. -- Matthew 13:39. TIME. --Probably same as in last lesson. PLACE. --Probably same as in last lesson. HELPFUL READINGS. -- Matthew 13:36-43; Matthew 25:31-46; Matthew 13:47-50. LESSON ANALYSIS. --1. The Good Seed in the Field; 2. Whence Come the Tares? 3. Separated at the Harvest.

INTRODUCTION.

The parable of the Tares follows that of the Sower; the development of evil is soon apparent, and it was foretold to prevent discouragement. The historical application of the Tares is more especially to the early days of Christianity, when evil tendencies, not yet rooted up, manifested themselves. It has, however, an application to every succeeding age.-- Schaff. Notwithstanding the Savior himself gives an explanation of this parable, there is no other that he spoke which has caused so much controversy. Even in the earlier centuries of the Church its interpretation was. question. Augustine, on the one hand, contending that its application was to the Church, and that the Tares and the wheat were to grow together in it, while Donatus held that it applied to the world, and insisted on. vigorous exclusion of the evil from the Church. The views of Augustine prevailed in the Catholic body; the Donatists were pronounced schismatics, and the Catholics retain profane persons, drunkards, fornicators, thieves and murderers in the fold. Still, there is the same difference of opinion concerning its application; due, we think, to the disregard of the Savior's own explanation. Where Church and State are united it is generally held that the Tares and the wheat are to grow together in the Church.

I. THE OOD SEED IN THE FIELD.

24. The kingdom of heaven is likened.

The object of all the parables in this connection is to explain various features and principles of the kingdom of heaven. Except the parable of the Sower they are introduced similarly. "The kingdom of heaven is like, or likened," "to. man who sowed good seed in his field," "a grain of mustard seed," "leaven which. woman hid in three measures of meal," "treasure in. field," "a merchantman seeking goodly pearls," "a net cast into the sea," and "a householder."

Unto. man which sowed good seed in his field.

It is important to note what the kingdom of heaven is likened to. It is not to the field in which the tares and the wheat were both sown, nor to the enemy who sowed the the tares, but to the man who sowed the good seed. If this had been kept in mind by the theologians and commentators it would have saved much ink and paper wasted in controversy. The kingdom does what the Sower is represented as doing. It sows the good seed. It is true that verse 37 states that the Sower of the good seed is the Son of man, and these two passages do not conflict. The work of the Son of man, the King, is done through and by the kingdom. Not since he ascended on high has he sowed the seed in person, but by means of the kingdom.

Good seed.

We are left in no doubt, either, as to what is meant by the good seed. It is declared in verse 19 that the seed is the "word of the kingdom," and in verse 38 that the "good seed" are "the children of the kingdom." These are those in whose hearts the good seed has fallen, and their now lives, as children of the kingdom, are the fruit of the good seed.

In his field.

The controversy has turned upon what the Savior represents by the field. 1. It is not the kingdom, or church, for this is represented by "the man that sowed good seed in his field." 2. It is the place where the good seed is sown by the Son of man, or through his agency; in other words, the place where the gospel is preached to men. 3. Verse 38 states emphatically that the field is the world, not the church, or heaven, or hell, but the world.