Thomas Aquinas Commentary Matthew 13:24-30

"Another parable set he before them, saying, The kingdom of heaven is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed tares also among the wheat, and went away. But when the blade sprang up and brought forth fruit, then appeared the tares also. And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up? But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them. Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them; but gather the wheat into my barn." — Matthew 13:24-30 (ASV)

Previously, he presented the parable in which the external obstacles to the Gospel teaching were shown. Here, another parable is presented, in which the obstacle to hearing the doctrine is set forth—an obstacle which is internal, because in this parable, things are portrayed to us by which our minds tend to be seduced. Therefore:

1. He teaches us about the origin of the good and the wicked.
2. He teaches about their development.
3. He teaches about their outcome.

The second point is where it is said, And when the blade was sprung up, etc. The third is where it is said, And in the time of the harvest I will say to the reapers, etc. Concerning the first point, two things are noted:

1. About the origin of the good seed.
2. About the origin of the evil seed, where it is said, But while men were asleep, etc.

He says, therefore, Another parable he proposed to them. And to whom did He propose the parable? It was proposed to them. I say it was proposed not only to the Apostles, but also to the crowds.

Hence, now that He had expounded the first parable to the Apostles, He turned to the crowds. He says, another, and not ‘the other’; this is because He did not propose only two parables, but many; without a doubt, one of two things is called ‘the other.’ Now He presented many parables so that He might adapt Himself to the needs of many different dispositions.

For some men are affected in one way, others in another. The kingdom of heaven is likened to a man that sowed good seed in his field. The kingdom of heaven is composed of the king and those who are ruled: and these men are heavenly men, who are made equal to the angels; He has given his angels charge over you; to keep you in all your ways, etc. (Psalms 90:11). It is likened to a man that sowed good seed in his field.

Three parables concerning seed are presented one after the other. The first is about the sown seed; the second is about intermingled seed; and the third is about the multiplied seed. According to the intention of the text, the seed is to be understood in a different sense here than it was previously. For previously, the seed which is sown is that which is sown in man, and this is the word of God, as is stated in Luke 8:11. Here, however, it is understood as man himself, in whom it is sown. And this is evident because later He says that this seed is the children of the kingdom; therefore, a different explanation should not be given than that which the Lord has made.

Man is called a seed because, just as a seed is the principle of propagation, so good men are the foundation of the whole faith; thus, the whole Church sprouted forth from the Apostles. Hence, it is said: Except the Lord of hosts had left us seed, we had been as Sodom (Isaiah 1:9). And this was the good seed, concerning which it is said: That which shall stand therein, shall be a holy seed (Isaiah 6:13). Christ sowed this seed, but where did He sow it? It was in his field, that is, in the world. For the world is called a field, in which there are the good and the wicked, whom the Lord brought forth through creation; hence, it is said: The world was made by him (John 1:10). And in Psalms it is said: With me is the beauty of the field, etc. (Psalms 49:11).

Having discussed the origin of the good seed, He now discusses the origin of the evil seed. First, the occasion of the malicious deed is presented. A twofold occasion is set forth: one on the part of the guards, and the second on the part of the sower. On the part of the guards, He says, But while men were asleep, etc., meaning the rulers of the human race who were appointed to guard, were asleep, namely, through the sleep of death. These rulers are holy men, namely, the Apostles, who knew that the heretics mixed themselves in with the wheat. Hence, Paul says, I know that after my departure ravening wolves will enter in among you, not sparing the flock (Acts 20:29).

After that, the other occasion, on the part of the sower, is presented. Hence, He says, His enemy came, etc., meaning the devil. The pride of them that hate you ascends continually (Psalms 73:23): it is said, “of them that hate you,” meaning of the devils. This enmity is in accordance with their perversity of will.

But a question arises: Is it true that anything can hate God? It should be replied that one can only love what is known. Now God can be known in two ways: in Himself or in His effects. It is impossible for God not to be loved in Himself, for whatever is loved, is loved under the aspect of good. Since, therefore, He is the primal goodness, He cannot be hated in Himself. But in relation to His effects, this is not impossible. For the demons, insofar as they exist, love Him from whom they exist. However, some of His effects displease them: for instance, that they are punished against their will, that men are not punished in accordance with the demons' will, and similar things.

The parable continues concerning the order of the deed: and oversowed cockle. Each word has great meaning. Let us see, therefore, what is sown, and what is the order. What is sown is cockle, which is similar to wheat and is also called darnel. What is signified by the cockle? It signifies wicked children who love iniquity, especially heretics.

There are three kinds of wicked men:

• Bad Catholics are signified by chaff, concerning whom it was said previously: The chaff he will burn with fire (Matthew 3:12).
• Schismatics are signified by ears of grain that have rotted.
• Heretics are signified by cockle.

They are sown, therefore, in a field, meaning in this world. Similarly, cockle resembles wheat, and in this way, these men feign the appearance of good men, as it is stated: Desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm (1 Timothy 1:7).

And observe what was said previously, He sowed, but here it is not said; this is because the former seeds were Catholics, rather than heretics. For the devil, seeing the Church had spread, was envious, and sowed destructive seed, and stirred up the hearts of the heretics, so that they might harm the Church more. Hence, it is said, according to what is stated in 1 John 2:19, They were from us, but they were not of us. For if they had been of us, they would no doubt have remained with us.

Likewise, He says, Among the wheat. The devil does not care if there are heretics among the pagan nations, because he possesses them all; but he does care if they are among the wheat and the faithful. And this is what is said: And in his angels he found wickedness (Job 4:18). Augustine says that no society is so good that there is not someone wicked in it; hence, in the society of the Apostles, one man was evil, namely, Judas.

Likewise, He says, And went his way, meaning that he hid himself. For sometimes he instigates but does not always carry it out; for if everything were always to succeed according to his desires, he might be easily detected. For that reason, he sometimes forgoes his desires as a trick; He lies in wait, in secret, like a lion in his den (Psalms 9:30).

Afterwards, the development of the good and the wicked is discussed: And when the blade was sprung up. And so that you may understand, three things are considered:

1. The manifestation of the good as distinct from the wicked.
2. The zeal of good men against the bad plants.
3. The toleration of the wicked.

He says, therefore, And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle, etc. For at first, when a plant is sown, it is not evident what it is; but when the plant grows, it becomes evident. This can be applied to both wheat and to cockle.

Augustine expounds the parable as referring to the wheat: because when a man is young, he cannot judge; but when he grows up, and bears fruit, and becomes spiritual, then he knows; The spiritual man judges all things (1 Corinthians 2:15).

Chrysostom expounds the parable in reference to the cockle: that at first it is not evident what it is, because heretics initially hide their errors. First, they say some good things and preach to the laity, and afterwards, they insert some evil things about the clergy, which are willingly heard. In this way, they turn the people away from the love of the clergy, and consequently from the love of the Church. But afterwards, when the people accept their doctrine, they show their malice. For first, they speak only of unimportant matters, but afterwards, they manifest themselves and their doctrine, which is symbolized by wine. About that wine it is said: It goes in pleasantly, however from behind, it will bite like a snake (Proverbs 23:32).

And the servants of the good man of the house coming, etc. Here the zeal of good men against the bad plants is presented. Two points are made:

1. Inquiry is made about the origin of the bad seed.
2. They are moved with zeal to root up the bad plants, where it is said, And the servants said, etc.

He says, And the servants of the good man of the house coming. First, it should be seen who these servants are.

Later, He speaks of the reapers; but these reapers are not servants, but angels. These servants are the good men: and this is not unfitting, since the Lord is called both the gate and the gatekeeper. And the servants coming, by faith; Come you to him and be enlightened (Psalms 33:6). Sir, did you not sow good seed in your field? Did not the Apostles sow good doctrine? They did indeed. God saw all the things that he had made, and they were very good (Genesis 1:31).

From where then does it have cockle? A similar question is found in Jeremiah 2:21: I planted a chosen vineyard, how then are you turned unto me into that which is good for nothing, O strange vineyard? The Lord responds, and he said to them: A hostile man¹⁴ has done this. Note that this evil is not from man’s first origin, but the origin of the evil which is in man is from the devil: By the envy of the devil, death came into the world . The devil is called a man by falling away from the Deity: Arise, O Lord, let not man be strengthened (Psalms 9:20). This man is called an enemy on account of his malice brought to the highest degree: I will put enmities between you and the woman, and your seed and her seed (Genesis 3:15).

And the servants said. Here it is shown that the servants are moved with zeal to root up the bad plants: Do you want us to go and gather it up? Two praiseworthy things are said of these men:

• One is that they are moved to destroy the evil: Put away the evil one from among yourselves (1 Corinthians 5:13).
• The other praiseworthy thing is that they do not wish to do this on their own initiative; hence, it is said: Bless God at all times, that all your counsels may abide in him .

And he said to them. Observe, this is a third praiseworthy thing, namely, the endurance of evils. About this it is said: For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Ecclesiastes 8:11). And in His response, three aspects are noted:

1. He shows His plan.
2. He gives the reason for His plan.
3. He sets the limit of His endurance, because He will not always tolerate evil.

Therefore, He says, No, meaning, “I do not wish that you gather them yet.” The Lord does not delay his promise, as some imagine, but deals patiently (2 Peter 3:9). Lest perhaps. Here He gives the reason.

And you should immediately notice that good is great and victorious over evil, because good can exist without evil; evil, however, cannot exist without good. For that reason, the Lord endures many evils, so that many good things may come to be, or so that they may not perish. For that reason, He says, No, lest perhaps gathering up the cockle (namely, the wicked, or the heretics, etc.), you root up the wheat also together with it.

There are four good reasons why the wicked should not be rooted up for the sake of good men:

1. Good men are exercised by the wicked: For there must be also heresies: that they also, who are approved may be made manifest among you (1 Corinthians 11:19); The fool shall serve the wise (Proverbs 11:29). If there had not been heretics, the knowledge of the holy men would not have been made manifest, and this is the opinion of Augustine and others. Hence, whoever wishes to root up the wicked might also root up many good things.
2. It happens that one who is now evil, afterwards becomes good, such as Paul, for instance. Hence, if Paul had been killed, we would lack the teaching of so great a teacher—and far be it that this should happen! For that reason, if you want to root up the cockle, you will root up the wheat together with it, namely, him who will be wheat: I will turn them from Basan, I will turn them into the depth of the sea (Psalms 67:23).
3. Some men seem to be evil but are not. For that reason, if you want to pluck up the wicked, you might immediately uproot many good men. This is evident, because God does not will that they be gathered up until they arrive at complete maturity; hence: Therefore, judge not before the time (1 Corinthians 4:5).
4. Sometimes someone has great power. For that reason, if he is excluded, he draws many men with him, and, in this way, many will perish with that evil man. For that reason, a community is not excommunicated, nor is the prince of the people, lest many fall with him. What is said in Revelation 12:4 applies to such a man, namely, that the dragon drew a third part of the stars with himself, etc. And it is said: Far be it from you to do this thing, and to slay the just with the wicked (Genesis 18:25).

But will they always be spared? No, they will be spared only for a time. Hence, He says, Suffer both to grow until the harvest, etc. A similar decree is found in Revelation 22:11: He that hurts, let him hurt still: and he that is filthy, let him be filthy still.

Suffer both to grow until the harvest. Against this decree, it is objected that it is said: Take away the evil of your devices, etc. (Isaiah 1:16). Likewise, it is said: Purge out the old leaven, that you may be a new paste, as you are unleavened, etc. (1 Corinthians 5:7). Why, therefore, does He say, Suffer, etc.?

Chrysostom says that what He says concerns killing. Hence, heretics are not to be killed, because many evils will follow from it. Augustine, in a certain letter, says that at one time it seemed to him that they should not be killed; but afterwards, he learned by experience that many men are converted through violence. For the Lord violently drew certain men, as for instance, He violently drew Paul. Augustine has discussed this opinion (or question).

Hence, this man, Paul, having been forcibly converted, made more progress than all others who believed voluntarily. Therefore, according to Chrysostom’s opinion, if a heretic cannot be killed without danger, it should not occur, but only where a greater danger is feared. This is evident by considering the effect upon all men as a whole, for even if they are evil, they are useful for the exercising of the good.

Nevertheless, because it is more to be feared that, through them, the Gospel teaching may perish in others, for that reason, etc. Likewise, it was said that those who are now evil may afterwards become good.

It is true that the wicked should not be immediately killed, but, as it is stated, A man that is a heretic, after the first and second admonition, avoid (Titus 3:10).

In reply to another objection—that the killing of heretics is opposed to the third reason (namely, that many men seem evil who are good)—I answer that this is true if the killing were to happen indiscriminately, as it is stated in 1 Timothy 4.

Similarly, it is objected that it was said that the prince of the people should not be excommunicated. This is true if you see that there would be a greater scandal if he were excommunicated than results from his sinning; in that case, he should not be excommunicated. But if someone had done something which endangered the faith, without a doubt he should be excommunicated, no matter what misfortune may happen as a result.

In the time of the harvest I will say to the reapers, etc. Previously, the Lord parabolically explained the origin of the good and wicked, and the development of both. Here, their final state is discussed. Three aspects are described:

1. The time of the end of their development.
2. The ministers involved.
3. The manner and order, in which every single thing is ordained to the end.

The time is mentioned when it is said, In the time of the harvest, etc. The time of the harvest is the time for collecting the fruits that are expected from the seeds. There is a twofold collection: one is in the Church in the present life, the other will be in heaven.

And for that reason, the harvest is twofold. There is a kind of harvest of the gathering of fruits in the present life, and concerning this it is said: Lift up your eyes, and see the countries, for they are white already to harvest (John 4:35). Likewise, there is a time of harvest in the Church triumphant. Hence, it is said later in this chapter that the harvest is the end of the world; therefore, it is deferred until that time.

Who are the ministers? They are the reapers. Hence, I will say to the reapers. The reapers of the first harvest were the Apostles, for they gathered and converted the whole world, and about whom it is said: I have sent you to reap that which you did not sow (John 4:38). In the second harvest the reapers will be the angels: Thrust in your sickle and reap, because the hour is come to reap, for the harvest of the earth is ripe, etc. (Revelation 14:15). For things which happen through God’s delegation are believed to happen by the ministry of the angels; hence, it is said concerning the angels, You ministers of his that do his will (Psalms 102:21).

But let us see the order, and in what manner they reach their end, and what end they obtain. First, let us consider the wicked, and second, the good men. It should be known concerning the wicked that:

1. They are gathered.
2. They are bound.
3. They are burned.

At the beginning is the separation of the wicked from the good. As long as the former time lasts, the wicked are with the good—the cockle with the wheat, the lily among the thorns, as it is stated in Song of Solomon 2:2. When the Son of man shall come, he shall separate the good from the wicked, the goats from the sheep (Matthew 25:31–32). Currently, good and bad things happen, as though indiscriminately, to the good and the wicked. This is what is said in Ecclesiastes 9, that this is the worst of all the things that happen under heaven: namely, the same things happen to all men. But then good things shall be rendered to the good, and evil things to the wicked.

Therefore, lest they get mixed together, it is necessary that the wicked be separated and bound. Hence, He says, And bind it. In this binding the perpetuity of the punishment is signified: To bind their kings with fetters, etc. (Psalms 149:9); and Bind his hands and feet, and cast him into the outer darkness (Matthew 23:13), which signifies the relentlessness and irrevocability of eternal damnation. Into bundles. All the wicked shall be separated from the vision of God: the pain of loss will be equal for all, for that reason, they are put into bundles. But in other respects their punishments will differ, as it is stated in Leviticus 13, where it is taught to distinguish between one disease and another, and between one leprosy and another. Likewise, in Isaiah 27:8, it is said, In measure against measure. And why are they bound? To burn, that is, they shall be delivered to eternal fire. About this fire it is said: For I am tormented in this flame (Luke 16:24).

Then, when it is said, But the wheat gather you into my barn, the outcome of the good is presented. And, in contrast to the cockle, three things are presented concerning the wheat:

1. Its purity.
2. Its unity.
3. Its tranquility.

Its purity is presented when it is called wheat. But observe that the cockle was bound, and for that reason it was not thrashed, but the wheat was thrashed. This signifies that the wicked shall be cast into hell with all their iniquities; but the good shall be completely cleansed from their iniquities: It shall be called the holy way: the unclean shall not pass over it (Isaiah 35:8).

Likewise, there shall be unity among them; hence, it is said, Gather. Among the wicked there is always strife, and for that reason, they do not have unity. But, on the other hand, the good are gathered together: Gather you together his saints to him: who set his covenant before sacrifices, etc. (Psalms 49:5); and Wherever the body shall be, there shall the eagles also be gathered together (Matthew 24:28).

Similarly, there shall be tranquility among them; hence, He says, Into my barn. A barn is made for the preservation of the harvest; and so that heavenly country shall be the barn of the Saints, where they shall be with praise and everlasting joy, as it is stated in Isaiah 35:2.