Matthew 13:39Meaning & Commentary from the Church Fathers

In other instances, Christ mentions that the harvest has already arrived; for instance, when He tells the Samaritans, "Lift up your eyes and see the fields, for the harvest is at hand" (John 4:35). Similarly, He notes, "The harvest is plentiful, but the laborers are few" (Luke 10:2). Why does He state that the harvest has already come in one instance, while in another, He indicates that it is forthcoming? The term harvest can have various implications. Additionally, when He states, "In is he that soweth, and in is he that reapeth" (John 4:37), why does He assert that He is the one who sows here? In that context, addressing the Jews and Samaritans, He differentiates the apostles not from Himself but from the prophets, through whom He also sowed. Likewise, He sometimes equates reaping and sowing, utilizing the terms with distinct meanings. When He refers to the receptive and obedient nature of His listeners, He calls it reaping, having completed His labor. Conversely, when He anticipates merely the fruit of their hearing, it is referred to as sowing, with the conclusion being reaping. Additionally, it is stated elsewhere that the righteous will be the first to be taken up (1 Thess. 4:16), meaning they will be the first to be caught away at Christ's return. However, first, the sinful will face punishment, and afterward, the righteous will enter into the heavenly kingdom. The righteous are destined for heaven, while the Lord will descend to earth to judge all humanity, rendering decisions upon them. Then, likened to a king rising with his companions, He will escort them into the blessed inheritance. Take note that the punishment is severe; they will endure burning and realize their separation from glory. What will be the purpose, then, when the crowd disperses and Christ speaks to the apostles in parables? It is so that they might grasp the meaning of those parables, enlightened by the preceding teachings. This is why, after sharing the parables, He inquired, "Do you understand all these things?" and they replied, "Yes, Lord" (Matthew 13:51). In this manner, the parables served not only to instruct but also to sharpen the discernment of the apostles.

The devil is termed the enemy of humankind, for he has fallen from grace, and it is written of him in the Ninth Psalm: “Arise, O Lord, lest man be strengthened.” Thus, the chief leader of the Church must remain vigilant, lest by failing in his duty, the human adversary plants weeds—namely, heretical teachings. The expression “Lest, when you gather the weeds, you somehow pluck up the wheat along with them” serves to grant sinners an opportunity for repentance and reminds us against hastily severing ties with a brother, so that one who is currently misled by harmful doctrines may regain his understanding and advocate for the truth. However, the subsequent phrase, “Leave both to grow together until the harvest,” appears to be at odds with the command to “Remove evil from your midst;” and furthermore, the directive to “In no way enter into fellowship with those who are called brothers but are, in truth, fornicators and adulterers.” If the eradication of evil is prohibited and tolerance is permitted until the time of harvest, how is one to expel those among us? In the period between the wheat and the weed known as “cuculus,” while it still resembles grass and has yet to bear fruit, there exists a notable likeness, thus making it difficult to distinguish between the two. Consequently, the Lord cautions us to refrain from hasty judgment when uncertainty prevails, entrusting final evaluation to Him, so that at the appointed time of judgment, He may remove from the assembly of the saints not merely those suspected of wrongdoing but the clear wrongdoers. His assertions that the bundles of weeds will be cast into the fire while the wheat will be gathered into the barn distinctly indicate that heretics and hypocrites in the faith will face the flames of Gehenna, whereas the saints, referred to as wheat, will be welcomed into the barns, or heavenly abodes.

A believer is likened to wheat, the byproduct of the original seed, namely the doctrine of faith; however, they may also be viewed as seed, as they foster the fruit of faith in the lives of others. He did not solely clarify who they were—the slumbering individuals and the master's servants—but chose to leave this ambiguous. This omission serves either to indicate their familiarity or to demonstrate that the parable should not be interpreted in a strictly literal manner, as Chrysostom observes, but rather in its fundamental aspects, for which it is intended. The additional elements are included merely to elucidate these figures more effectively, and caution should be exercised in providing a detailed interpretation of them.

There is a significant distinction between tares and wheat, just as there is between the unrighteous and the righteous. Tares serve no purpose, whereas wheat is beneficial in many ways. Likewise, the wicked offer nothing of value, while the godly contribute greatly. At harvest, the tares, being worthless, will be collected in bundles and burned, whereas the wheat will be stored in the barn. In the same way, the unrighteous, deemed barren at the end of the age, will be gathered, bound together, and condemned to eternal flames. Their bundles will consist of fornicators, adulterers, and those who engage in deceitful or slanderous behaviors. Hypocrites, who project holiness outwardly while harboring wickedness within, will also be included in this harvest. These and other lawless individuals, bearing no fruit for their Lord, will be cast into the everlasting fire to face destruction.

Conversely, the righteous, holy, and good—as the productive yield of God's Word, bearing fruits in abundance—will be welcomed into the divine kingdom, akin to wheat being gathered into the barn. “He who sows the good seed is the Son of Man; the field is the world; the good seed are the sons of the kingdom, but the tares are the sons of the evil one. The enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. Therefore, as the tares are gathered and burned with fire, so it will be at the end of this age: the Son of Man will send His angels, and they will gather out of His kingdom all that cause sin and all who practice lawlessness, and will cast them into the furnace of fire; there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. He who has ears to hear, let him hear” (Matthew 13:37-43).

Sinners, let us turn back in repentance! May we avoid the fate of being consumed like tares in eternal flames and produce fruits worthy of repentance. By God's grace, may we be the wheat gathered into the heavenly barn. “O God of Power! Restore us and shine Your face upon us, that we may be saved” (Psalm 79:4).

Now, seeing what has been sown and taken root, he cannot uproot, smother, or incinerate, but instead resorts to creating further deception by sowing his own seeds." He discreetly sows his tares when people are spiritually inactive, during moments of neglect by the shepherds of the Church, and when believers open themselves to deceitful teachers, thereby becoming tares in God’s field, serving the devil and aligning with the evil one. "Individuals fall into spiritual slumber," Metropolitan Philaret of Moscow remarks, "when they close their minds to the brightness of the Gospel’s truth, akin to dreamers who are unable to govern their thoughts or restrain their desires. They slumber while the enemy stealthily infiltrates the shadows of forgetfulness about God and His commandments to sow his tares." By communicating this truth, St. Chrysostom explains that the Lord encourages us to remain ever vigilant and on guard. However, you may wonder how one can remain sleepless. While natural sleep is essential, being spiritually vigilant and free from voluntary slumber is attainable. Thus, Paul advises, "Watch, stand fast in the faith" (1 Corinthians 16:13). The Lord highlights in the parable that "when the green shoot sprang up and the fruit appeared, then the tares also appeared," accurately portraying the behavior of heretics: they initially disguise themselves, but once engaged in dialogue, their venomous beliefs emerge. Notice the malice of the devil; he had not sown before because there was nothing to corrupt, but once everything is in place, he seeks to undermine the harvest that the farmer has toiled to cultivate. Such profound enmity does the devil reveal in his opposition to Christ! The servants inspect the field and propose to the master that he remove the tares. Who are these servants? They represent those zealous for the Lord who are unaware of the nature of their intent, reminiscent of the two disciples who wished to call down fire on the unwelcoming Samaritan village. Their inquiry regarding the origin of the tares reflects the confusion, astonishment, and distress felt by the early faithful as they encountered the upheaval caused by heretics disturbing God’s Church with their erroneous teachings. From where did these heresies and divisions arise? The Lord addresses this quandary: it was the enemy's work; he alone is the source of all evils, sowing tares wherever he goes... "Observe," St. Chrysostom notes, "the zeal of the servants: they are eager to uproot the tares, even though they may not act with full prudence. This eagerness illustrates their concern for the harvest; they do not intend for the sower of the tares to be punished, but simply wish to protect the master's planting." Yet, while proposing a solution, they hesitate to enact it themselves, awaiting the master's input: "Do you wish us to do this?" Within this query lies a desire to eradicate heresies and suppress evil forcefully, yet the Lord categorically forbids such measures; first, because removing heretics and blatant sinners could also lead to the destruction of the righteous; second, as only God, who perceives the heart, can discern the true nature of individuals; third, many sinners can still repent and turn righteous: "Many," Blessed Augustine observes, "are transformed like Peter; many are tolerated like Judas; and many will not be chastised until the Lord returns, who will illuminate the concealed things in darkness and disclose the intentions of the heart." Furthermore, this promotes patience, showcases the immense mercy of God to sinners, thereby reconciling justice with mercy, and affords the righteous opportunities to earn a reward through trials endured due to the transgressions of others. The Lord does not, as St. Chrysostom elaborates, prevent us from confronting the spread of heresy, silencing their claims, restraining their boldness, and interrupting their schemes; however, He forbids the killing or extermination of such individuals. marvel at the grace of the Lord: He does not merely decree His judgement but provides reasons for it, echoing the proclamation of John the Baptist, where He is seen as the Judge. "Let both grow together until the harvest, and the harvest is the end of the age." "Thus, the Church will encompass both good and evil until the end without harm to what is righteous," Blessed Augustine asserts. The presence of tares within the Church does not compromise our faith and love; we must not be dissuaded by their presence. Instead, we should strive to be wheat ourselves, ensuring that when the harvest is gathered into the Lord's barns, our efforts and concerns yield worthwhile fruit. "If Matthew," says the blessed Theophylact, "had been removed from this life while he was among the tares, then the wheat of his words, which later flourished from him, would have perished with him. Similarly, Paul and the thief on the cross, when they were tares, were preserved to allow for their subsequent virtues to bloom." The Church of Christ can be likened to Noah's Ark, housing both clean and unclean animals, or to a net that gathers various creatures along with the fish. Therefore, the grievous sin of spiritual pride is committed by those who, like schismatics, sectarians, and various dissenters, sever themselves from unity with the Church, citing the presence of sinners among its ranks. The time of harvest will surely arrive, and the heavenly reapers will distinguish the tares from the wheat, those reapers being angels who will accompany the Lord when He returns in glory.

Furthermore, why does He indicate in another context, ‘one sows and another reaps’ (John 4:37), yet in this case, He himself is the sower? Because, in addressing the Jews and Samaritans, He is not contrasting the apostles with Himself, but with the prophets. For He has sown both through Himself and through the prophets. Thus, when He designates one and the same act as both reaping and sowing, He employs these terms in distinct senses. When He refers to the willingness and receptiveness of His listeners, He describes it as reaping, having completed His task. Conversely, when He anticipates merely the yield from listening, He characterizes it as sowing, with the culmination being reaping” (Zlat.).