Mateus 13:39

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The enemy that sowed them is the devil. — Here, as in the parable of the Sower, there is the most distinct recognition of a personal power of evil, the enemy of God thwarting His work. It will be noticed that our Lord, as if training His disciples gradually in the art of the interpreter, gives rather the heads of an explanation of the parable than one that enters fully into details; and it is therefore open to us, as it was to them, to pause and ask what was taught by that which seems almost the most striking and most important part of the parable. Who were the servants? What was meant by their question, and the answer of the householder? The answers under these heads supply, it will be seen, a solution of many problems in the history and policy of the Church of Christ. (1.) The enemy sowed the tares “while men slept.” The time of danger for the Church is one of apparent security. Men cease to watch. Errors grow up and develop into heresies, carelessness passes into license, and offences abound. (2.) The “servants” are obviously distinct from the “reapers.” and represent the zealous pastors of the Church. Their first impulse is to clear the kingdom from evil by extirpating the doers of the evil. But the householder in the parable is at once more patient and more discerning than they. To seek for the ideal of a perfect Church in that way may lead to worse evils than those it attempts to remedy. True wisdom is found, for the most part, in what might seem the policy of indifference, “Let both grow together until the harvest.” That is the broad, salient lesson of the parable. At first it may seem at variance with what enters into our primary conceptions, alike of ecclesiastical discipline and of the duty of civil rulers. Is it not the work of both to root out the tares, to punish evil-doers? The solution of the difficulty is found, as it were, in reading “between the lines” of the parable. Doubtless, evil is to be checked and punished alike in the Church and in civil society, but it is not the work of the rulers of either to extirpate the doers. Below the surface there lies the latent truth that, by a spiritual transmutation which was not possible in the natural framework of the parable, the tares may become the wheat. There is no absolute line of demarcation separating one from the other till the time of harvest. What the parable condemns, therefore, is the over-hasty endeavour to attain an ideal perfection, the zeal of the founders of religious orders, of Puritanism in its many forms. It would have been well if those who identify the tares with heretics had been more mindful of the lesson which that identification suggests.

The harvest is the end of the world. — Strictly speaking, the end of the age — i.e., of the period that precedes the “coming” of the Son of Man as Judge, which is to usher in the “world,” or the “age,” to come.

The reapers are the angels. — What will be the actual work of the ministry of angels in the final judgment it is not easy to define, but their presence is implied in all our Lord’s greater prophetic utterances about it (Mateus 25:31). That ministry had been brought prominently before men in the apocalyptic visions of the Book of Daniel, in which for the first time the name of the Son of Man is identified with the future Christ (Mateus 7:13), and the Messianic kingdom itself brought into new distinctness in connection with a final judgment. Our Lord’s teaching does but expand the hints of the “thousand times ten thousand” that ministered before the Ancient of Days when the books were opened (Daniel 7:9), and of Michael the prince as connected with the resurrection of “many that sleep in the dust of the earth” (Daniel 12:1).

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