(24) Another parable.--The explanation of the parable of the Sower had been given apparently in the boat in which our Lord sat with His disciples. Then, again addressing Himself to the multitude on the shore, He spake the parables of the Tares, the Mustard Seed, and the Leaven; then, dismissing the multitude (Matthew 13:36), He landed with His disciples, and went into the house which was for a time their home.

Verses 24-30 - The parable of the tares. Matthew only. The parable of the sower dealt with the first reception of the gospel; this deals with the after-development. The aim of this parable is to prevent over-sanguine expectations as to the purity of the society of believers, and to hinder rash attempts to purify it by merely external processes. Archbishop Benson ('Dict. of Christian Biogr.,' 1:745) calls attention to the fact that the first extant exposition of this parable is in Cyprian's successful appeal to the Novatianists not to separate from the Church (Ep. 54.). The aim of the somewhat similar parable in Mark 4:26-29 is to show the slowness and gradualness of the growth of the kingdom of heaven, and also the certainty of its consummation. So many words and phrases in the two parables are identical, that the possibility of one being derived from the other, either by omission or addition, must be acknowledged, but the definiteness of the aim in each points rather to their being originally two distinct parables. The divisions of the parable are -

(1) The fact of tares being present as well as good seed, and its cause (vers. 24-28a).

(2) Although there is the natural desire to gather out the tares at once, yet, on account of the impossibility of doing so without destroying some of the good seed, this must not be attempted. At the proper time full separation shall be made by the proper agents (vers. 28b-30). Verse 24. - Another parable put he forth unto them; set he before them (Revised Version, παρέθηκεν αὐτοῖς); so also ver. 31. (cf. also Exodus 19:7; Acts 17:3). Elsewhere it is often used of setting food before any one; e.g. Mark 6:41; Mark 8:6; Luke 11:6; Acts 16:34. Them. The people (vers. 3, 10, 34). Saying, The kingdom of heaven. The principles of its establishment and full development. Is likened unto (ὡμοιώθη). The aorist regards the moment in our Lord's mind in which he made the comparison. Observe that the verb is transitional; in ver. 3 our Lord began his parable without any introduction, so that he might attract attention; here he says that he gives an illustration of the kingdom of heaven; but in the later parables of this discourse (vers. 31, 33, 44, 45, 47; cf. 52) he is able merely to say that the kingdom of heaven is, in its principles, etc., absolutely like (ὁμοῖα ἐστίν). A man which sowed. Explained as "the Son of man" in ver. 37. Good seed; "the sons of the kingdom" (ver. 38); i.e. the seed represents, not good or bad doctrine as such, but persons. In his field; "the world" (ver. 37). Not exactly the Church, i.e. the Church upon earth, but the world so far as it is the sphere of the Church's missionary activity, even the physical world so far as it becomes the scene of Divine sowing of the gospel.

13:24-30, 36-43 This parable represents the present and future state of the gospel church; Christ's care of it, the devil's enmity against it, the mixture there is in it of good and bad in this world, and the separation between them in the other world. So prone is fallen man to sin, that if the enemy sow the tares, he may go his way, they will spring up, and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced. The servants complained to their master; Sir, didst thou not sow good seed in thy field? No doubt he did; whatever is amiss in the church, we are sure it is not from Christ. Though gross transgressors, and such as openly oppose the gospel, ought to be separated from the society of the faithful, yet no human skill can make an exact separation. Those who oppose must not be cut off, but instructed, and that with meekness. And though good and bad are together in this world, yet at the great day they shall be parted; then the righteous and the wicked shall be plainly known; here sometimes it is hard to distinguish between them. Let us, knowing the terrors of the Lord, not do iniquity. At death, believers shall shine forth to themselves; at the great day they shall shine forth before all the world. They shall shine by reflection, with light borrowed from the Fountain of light. Their sanctification will be made perfect, and their justification published. May we be found of that happy number.Another parable put he forth unto them, saying,.... Somewhat like the former, but with a different view: for whereas the design of the former was to show the different sorts of hearers that attend upon the ministry of the word, three parts in four being bad; this is to show the difference of members in churches, some being comparable to good seed, and others to tares.

The kingdom of heaven is likened unto a man which sowed good seed in his field: by "the kingdom of heaven", is not meant the ultimate glory of the saints in heaven, or the state of happiness in the other world; for there will be no tares there; nor the Gospel, and the ministration of it, but the Gospel dispensation, and times, and kingdom of the Messiah; or rather the Gospel visible church state, on earth, called a "kingdom", of which Christ is king, and in which the saints are subject to him; where proper laws are made for the orderly government of it, and proper officers appointed to explain, and put those laws in execution; and which consists of various persons, united under one head, and independent of any other government: and it is styled the kingdom of heaven, in distinction from the kingdoms of this world; the subjects of it are, or should be, heaven born souls; the word, laws, and ordinances of it are from heaven; and there is some resemblance between a Gospel church state and heaven, and it is very near unto it, and is even the suburbs of it: or else the king Messiah himself is intended, who is compared to a man, a sower; and so it is explained, Matthew 13:37 "he that soweth the good seed is the son of man": which is a name and title of the Messiah, by which he is called both in the Old and New Testament; who, though the seed of the woman, yet was the son of man, as of Abraham, and David; and which denotes the truth, and yet the infirmity of his human nature: he is the sower that went about preaching the Gospel of the kingdom, in the Jewish world, or throughout Judea and Galilee, in his own person: and who also, by the ministry of his apostles, sowed the seed of the word in the several parts of the world, which was made effectual for the beginning of a good work of grace on the souls of many; for by "his field" is meant "the world", as appears from Matthew 13:38 and means either the whole world, in which both good and bad men live and dwell; and is the field Christ is the proprietor of, both by creation, as God, and by gift, as mediator: or the church, the visible Gospel church state throughout the world; which is as a field well tilled and manured; and is Christ's by gift, purchase, and grace: and by the good seed sown in it, are meant "the children of the kingdom"; as is said, Matthew 13:38 such as have a good work begun in them, and bring forth good fruit in their lives and conversations.