Jesus Discusses His Parables

(Matthew 13:34-43)

From Exegetical Commentary on Matthew, AMG Publishers, 2006.

Teaching in Parables Prophesied

Several verbs used in these two verses deserve our understanding.

[34] First,“All these things spoke (elálēsen, the aorist tense of laléō [2980]) Jesus unto the multitude.” This verb is associated with the idea of breaking silence. The same verb is used in the phrase, “and without a parable He was not speaking (elálei, the imperfect of laléō) unto them” (a.t.).

[35] Then following, we see a different Greek word for “speak”, “That it might be fulfilled which was spoken (rhēthén, the neuter aorist passive participle of eípon, the aorist of légō [3004], to relate systematically, i.e., in the form of a discourse; or, less probably, from eréo [2046], to speak exactly) by the prophet, saying (légontos, the present participle of légō), I will open my mouth in parables; I will utter (ereúxomai, the future middle deponent indicative of ereúgomai [2044], to blurt out, speak out) things which have been kept secret (kekrumména, the perfect passive participle of krúptō [2928], to hide, keep secret) from the foundation of the world.”

The verb ereúgomai has an interesting background. In classical Greek, it was used for discharging, emptying, or casting forth, as when the sea casts foam when waves break on the shore. Here it is useful to describe the Son of God’s intrusion on human history (Matt. 1:1; John 1:1, 14) to reveal mysteries from the foundation of the world.

In Psalm 78:2, David prophesies that the Messiah “will open [His] mouth in a parable. [He] will utter (ereúxomai in the Septuagint) dark sayings of old.” Had God chosen to stay silent, humanity would remain lost. It is because He graciously reveals truth that people can be saved. God kept these mysteries of the kingdom secret for centuries, but Christ both spoke and unveiled them.

In Romans 16:25, Paul calls God’s revelation “the mystery, which has been kept secret (sesigēménou, the perfect passive participle of sigáō [4601], to keep silent) in eternal (aiōníois, the dative plural of aiōnios [166]) ages (chrónois, the dative plural of chrónos [5550])” (a.t.). Jesus revealed truths that underlie His parables to His disciples (Matt. 11:25).

The Explanation of the Parable of the Wheat and Tares

Why does God permit the simultaneous existence and growth of tares with wheat? And why are they so similar if they represent true and false believers?

If the disciples ever thought the Lord would permit sowers to reap, the answer they received was an unequivocal no! This response would immediately quell their speculation. The reapers will be angels who will descend from heaven to divide the two groups at the “consummation” (suntéleia [4930], completion; from sún [4862], together; and télos [5056], end or goal) of the age (v. 39). As long as people have breath, there is hope for their repentance and belief. Peers cannot prejudge and draw down the curtain of eternal destiny.

[36] The disciples knew that they were privy to the explanation of this parable, so they waited until He entered the house before requesting, “Declare (phráson, the aorist imperative of phrázō [5419], to expound, explain) unto us the parable of the tares of the field.” The verb is synonymous with “explain” (exēgéomai [1834], to exegete, make plain). This is the same word used regarding Jesus Christ who, while eternally in the bosom of the Father (John 1:18), declared or “exegeted” God to us.

[37–39] Jesus first declared that the One sowing the good seed is the Son of man, that is, Himself; then He explained, “The field is the world; the good seed (spérma [4690], the God-given potential to germinate) are the children (huioí [5207], mature children—those who identify with their father’s purposes; not tékna [5043], immature children) of the kingdom; but the tares are the children of the wicked one.”

The tares are defined as the “sons” (huioí) of the “evil one” (ponērós [4190], the harmful, malevolent one), that is, the devil or Satan (John 8:44). During our earthly lives, Satan, the instigator of all evil, is the enemy who sows the tares.

[39] In describing Satan’s work, Jesus spoke of the devil as “the enemy that sowed (speíras, the aorist active participle of speírō [4687], to sow)” to teach us that evil angels are behind the iniquitous events and persons we war against. He also reminded us that the object of our faith is not the prince of this world but the God who permits such growth: “Let both (the wheat and tares) grow together (sunauxánesthai [4885]; see v. 30) until the harvest.”

Jesus encouraged His disciples by pointing out that the final disposition of the evil one along with his children will take place at a definite time appointed by God. This is designated as the “end” or consummation (suntéleia) of this present age (cf. Matt. 24:3; 28:20; Heb. 9:26). Only God determines and knows the time, and no angel or human can change it.

[40] Jesus completed the analogy, “As therefore the tares are gathered (sullégetai [4816], to gather together into bundles according to kind; see v. 30) and burned (katakaíetai, from katakaíō [2618], to burn down; see v. 30] in the fire; so (hoútōs [3779] shall it be (éstai, the future tense of eimí [1510], to be) in the consummation of this age” (a.t.). There is no supposition in this phrase, only certainty, but we can thank God that in the present age of grace, people still have the opportunity to believe before they die (Heb. 9:27).

[41] The consummation of this age will complete (suntéleia) the opportunities to believe or destroy. When this point is reached, God will cast all “offending (or offensive) things” (skándala, the plural of skándalon [4625]) into the “furnace of fire” (v. 42).

Satan and his demonic and human emissaries use these deceptions and crafty methods to dissuade people from believing (v. 22; see Eph. 6:11). The offenses (neuter) are attached to the tares. They are the evil motives, decisions, and actions of “them which do (poioúntas, the present active participle of poiéō [4160], to do) iniquity (anomía [458], lawlessness).”

[42] The angels “will cast” (baloúsin, the future tense of bállō [906], to throw) these subjects into the furnace of fire. The phrase “furnace (káminos [2575] of fire (púr [4442]; cf. v. 50; Rev. 9:2)” provides terrible visual imagery for both the place and type of punishment for the wicked. Other qualifiers include everlasting (aiōnios [166]; Matt. 18:8; 25:41), unquenchable (ásbestos [762]; Matt. 3:12; Mark 9:43), and Gehenna (Géenna [1067], the Valley of Hinnom) of fire, translated as the “hell of fire” or “hell fire” (Matt. 5:22; 18:9; Mark 9:43, 45, 47).

According to the Old Testament, Gehenna, the Valley of Hinnom, was originally the place where parents made their children pass through fire to appease the Ammonite god Molech (2 Chr. 28:3; 33:6). Subsequently, King Josiah stopped this practice and turned the valley into a dumping ground for Jerusalem’s garbage, a place of continual burning (2 Kgs. 23:10, 13, 14). By the time of Christ, Gehenna had been appropriated in Jewish thought as the place of final punishment for the wicked. In order to convey His teaching on final punishment, Jesus adopted this common symbol.

“Wailing (klauthmós [2805] from the verb klaíō [2799], to wail, weep, lament) and gnashing (brugmós [1030], grating) of teeth” are typical responses to physical pain and guilt. The thought of never receiving comfort or relief will make the tares greatly regret their choices that led to destruction (cf. 2 Pet. 3:7, 16).

[43] Jesus then revealed the glorious end of the righteous: “Then the righteous will shine forth (eklámpsousin [only here in the NT], the future tense of eklámpō [1584], to shine out, be resplendent) as the sun in the kingdom of their Father” (nkjv). What a difference! The destiny of those who do not repent and believe is a place of eternal torment, a furnace of fire, whereas those who have truly repented and believed shine forth like the sun in the kingdom of their Father.

Dr. Spiros Zodhiates (1922-2009) served as president of AMG International in Chattanooga, Tenn.
for over 30 years and was the founding editor of Pulpit Helps Magazine.