In chapter 13, Matthew brings together a number of kingdom parables. Note the setting in 13:1-3a, and in particular, how the parables are for the "crowds". In this particular parable, unique to Matthew's gospel, we have a rare explanation of the parable's meaning. As with all kingdom parables, we are confronted with the truth that "the kingdom of God is at hand"; it is impacting upon us at this very moment (in the sense of inaugurated). In the parable of the weeds we are told of a kingdom "at hand", but of a final judgment that is still in the future.

v24. Speaking with "them" (the crowds), Jesus proclaims that the coming of the kingdom of heaven can be compared to the situation of a farmer who has completed his planting and now awaits the harvest.

v25-26. An enemy plants bearded darnel (botanically close to wheat). As the heads of grain appear on the wheat, the servants can identify the weeds, now intertwined with the wheat.

v27-30. The farmer ("master") tells his workers to leave both weeds and wheat together. At the harvest, separate the two, burning the weeds.

v36. Jesus leaves the mystery with the crowd and withdraws. The disciples, who are also mystified, gain the truth by persistent seeking.

v37-39. Jesus now explains the parable to his disciples. The Son of Man, taking to himself divine attributes, sows the seed and directs the harvest. This takes place in the "field", which is the "world". From the Early Church Fathers, through Augustine, and up to the Reformers, the "field" was seen as the church. Yet, Jesus is quite clear, the kingdom is made up of the "sons of the kingdom" in a "world" dissipated by the "sons of the evil one." The visible organization of the church is not the kingdom, although it is an imperfect expression of it, or at least we might say, the kingdom resides somewhere in it (sometimes!). Note that in the parable of the Sower the seed is the word of God (the gospel, the kingdom parable). In the parable of the weeds and wheat, the good seeds are the "sons of the kingdom". Context always dictates meaning.

v40-42. Jesus, having identified the actors, now describes the action. The focus is on the present reign of Jesus and his role as the eschatological judge who both condemns and blesses. So, "he who has ears, let him hear," i.e. "repent or perish." Using Zephaniah 1:3, Jesus identifies those who face judgement as the ones who cause offence (are "stumbling-blocks") and who are lawless (ie. without Christ). In "the world" they have much in common with the "wheat", but they are children of darkness. In the present epoch of Christ's reign they coexist with believers, but the day is coming when they will be weeded out and cast into the fiery furnace, Jer:29:22, Dan.3:6, Rev.20:15. This is a place of "tears and bitter regret."

v43. Those who are blessed are the "righteous" ones (obviously righteous as a gift of grace through faith, and certainly not a law-righteousness). Once they were the "light of the world", but now they shine in the kingdom. In Christ they display God's glory. Note the kingdom is both Christ's and the Father's.

Carson, in his commentary on Matthew, says that the truth of this parable concerns "eschatological expectation, not ecclesiological deterioration." Is he right? What is Jesus teaching in this parable?

The Bible scholar C.H. Dodd stressed the truth that Jesus' parables proclaim the arrival of the kingdom of God; "Jesus is asserting that the time has come when the blessings of the Reign of God are available to all men." The kingdom has burst in upon us and its affects are here and now. His realized eschatology has a powerful ring of truth to it, although an inaugurated eschatology is probably a better way of describing a kingdom that "is at hand." The kingdom is indeed now, although its authentic presence is diluted by powers of darkness which seek to confuse. Confuse they may, but the coming day of judgement will sort all things out. Will we stand in that day?

The "ecclesiological deterioration" approach interprets the parable in terms of pseudo Christians infiltrating the church. The kingdom of God, as we experience it in the world today, is made of up of "wheat and weeds", true believers and frauds. The frauds should not be removed, as God will deal with them in the day of judgment. This is possibly true, but it is not the point of the parable. The parable does not address the church situation at all, rather, it proclaims the present reign of Christ over a coexistent lawless and righteous humanity that is facing imminent judgement.

This parable reminds us that "the fields are white for harvest. Already the reaper is taking his pay and gathering a crop for eternal life", John 4:35-36. The harvest is upon us; the day when there will be winners and losers "is at hand". So, it is obviously time to "repent and believe". The parable of the Weeds and the Wheat, like all kingdom parables, confronts us with the gospel of the coming kingdom.

1. What are the two types of parables commonly found in the gospels of Matthew, Mark and Luke? Describe the function of both.

2. How do the weeds affect the world today?

3. What is Jesus' main point in this parable?

4. Discuss the blessing and cursing at the harvest.