Lecture 2 — Parable of the weeds in the field

^13:24^ He proposed another parable to them, saying: the kingdom of heaven is like a man who sowed good seed in his field. [n. 1133]

^13:25^ But while men were asleep, his enemy came and oversowed weeds among the wheat and went away. [n. 1135]

^13:26^ And when the seed had grown, and had produced fruit, then the weeds appeared as well. [n. 1141]

^13:27^ And the servants of the master of the house came and said to him: lord, did you not sow good seed in your field? Why then does it have weeds? [n. 1143]

^13:28^ And he said to them: an enemy has done this. And the servants said to him: do you wish us to go and gather it up? [n. 1144]

^13:29^ And he said: no, lest perhaps in gathering up the weeds, you root up the wheat also together with it. [n. 1147]

^13:30^ Allow both to grow until the harvest, and in the time of the harvest I will say to the reapers: gather up the weeds first, and bind it into bundles to burn, but gather the wheat into my barn. [n. 1150]

1132. Above, he set out a parable, in which was shown an impediment from the outside to the evangelical teaching; here is set down another parable, in which is set down an impediment from the inside to hearing the teaching, for in this one those things about which natural dispositions are usually anxious are brought out.

First, then, he teaches about the origin of good men and evil men;

second, about their progress;

third, about the end.

The second is at and when the seed had grown. The third is at and in the time of the harvest I will say to the reapers.

Concerning the first, two things are recorded:

first, concerning the origin of good men;

second, of evil men, at but while men were asleep, his enemy came.

1133. It says then, he proposed another parable to them. And to whom? To those. Not to the apostles alone, I say, but also to the crowds. Hence when he had first explained the first parable to the apostles in the boat, he turned himself toward the crowds. Another, not the other, because he set out not only two parables, but many, while ‘the other’ means one of two. But he set out many, so that he might aid many dispositions. For some are affected in one way, some in another.

1134. The kingdom of heaven is like a man who sowed good seed in his field. In the kingdom there are the king and those who are ruled, and these are heavenly men, who are made equal to the angels; for he has given his angels charge over you; to keep you in all your ways (Ps 90:11).

A man who sowed good seed in his field. In what follows, three parables are set down about seed. First, about the seed sown; second, about the seed breathed in; third, about the seed increased. According to the intention of the letter, seed is taken differently than it was above. There, seed is sown which is sown in a man, and this is the word of God (Luke 8:11). But here the man himself is taken up, in whom it is sown. And this is clear, because he says below that this seed is the children of the kingdom; hence one should not give another explanation than the one which the Lord gave.

And it says, seed, because just as seed is the principle of propagation, so good men are the foundation of the whole faith; hence the whole Church sprouted forth from the apostles. Hence, except the Lord of hosts had left us seed, we had been as Sodom (Isa 1:9). And this was the good seed, of which: that which will stand in it, will be a holy seed (Isa 6:13).

Christ sowed this, and where? In his field, i.e., in the world. For the world is called a field, in which there are good men and evil, whom the Lord put out by creation; hence, and the world was made by him (John 1:10). And, with me is the beauty of the field (Ps 49:11).

1135. But while men were asleep, his enemy came. Having treated of the origin of good men, here he treats of the origin of evil men. And

first, the occasion of the malice brought in is set out;

second, the order.

And first, two occasions are set out:

one is on the part of the guard,

the second on the part of the one sowing.

1136. On the part of the guard, he says, but while men were asleep, i.e., the human race set in charge, which was set up to guard, were asleep, namely through the sleep of death. The saints were the apostles, who knew that heretics in the Church had mingled themselves with the wheat; hence Paul: I know that, after my departure, ravening wolves will enter in among you, not sparing the flock (Acts 20:29).

1137. Then the other occasion is set down; hence he says, his enemy came, i.e., the devil; the pride of those who hate you ascends continually (Ps 73:23), of those who hate you, i.e., the demons. Moreover, this enmity is according to a perversity of the will.

But there is a question. Is this true, that something hates God?

One should say that there is no love except of something known. Now, God can be known in two ways: in himself, or in his effects. In himself it is impossible that he not be loved: for whatever is loved, is loved under the appearance of the good. Since then he is the first goodness, he cannot be hated. But in his effects it is not impossible. For the demons, insofar as they exist, love him from whom they exist; but some effects displease them, namely that they are punished against their will, that they do not punish men according to their own will, and similar things.

1138. There follows concerning the order, and oversowed weeds. The individual words have a great significance. So let us see what is sown, and in what sort of order.

What is sown is a weed, which is similar to wheat, and is called lolium. What is signified by the weed? The wicked children, and all who delight in iniquity, especially heretics. There are three kinds of evil men: corrupted Catholics, schismatics, and heretics. Bad Catholics are signified by chaff, of whom it says above, the chaff he will burn with unquenchable fire (Matt 3:12). The schismatics, by ears of corn. Heretics, by weeds. So they are sown in the field, i.e., in this world. Likewise, the weed has a likeness to the wheat; even so, these men put on the appearance of good men, as it says: desiring to be teachers of the law, understanding neither the things they say, nor of what they affirm (1 Tim 1:7).

1139. And note that above it is said that he sowed, and not here; because they were Catholics before they were heretics. For the devil, seeing the Church grow, is envious, and sows the corruptive, and moves the hearts of heretics, that he may harm the more; hence they went out from us, according as is said in the first canonical epistle of John, but they were not of us. For if they had been of us, they would no doubt have remained with us (1 John 2:19).

1140. Likewise he says, among the wheat. The devil does not care that there are some heretics among the gentiles, because he is the master of them all; but he wants heretics among the wheat and the faithful people. And this is what is said, in his angels he found wickedness (Job 4:18). And Augustine says that there is no society so good but that someone is corrupted; hence in the society of the apostles there was one evil man, namely Judas.

Likewise he says, and went; here the demon’s malice is signified. And went away, i.e., he hid himself. For when he incites, he does not always cooperate: for if everything followed his wish he could easily be detected. Therefore sometimes he withdraws his malice; he lies in wait in secret like a lion in his den (Ps 9:30).

1141. Next, he treats of the progress of the good men and evil men: and when the seed had grown. And that you may understand, three things are considered:

first, the manifestation of the good and the bad is set down;

second, the zeal of the good men against the evil;

third, tolerance.

1142. He says then, and when the seed had grown, and had produced fruit, then the weeds appeared as well. For it was not apparent from the beginning, when it was sown, but when the seed had grown. And this can be referred both to the wheat and to the weeds. Augustine explains it as about the wheat, because when a man is small, he cannot discern; but when he grows, and bears fruit, and becomes spiritual, then he knows; but the spiritual man judges all things (1 Cor 2:15).

Chrysostom explains it as about the weed, because at first it does not appear, since heretics at first hide their knowledge, for at first they say some good things and preach to the laity, and afterward they plant some evils among the clerics, which are freely heard; and thus they turn the people away from love of the clerics, and so by consequence from love of the Church. But afterward, when they undertake teaching, they manifest their malice. For at first they only said light things, but afterward they manifest themselves and their teaching, which is understood by wine; about which wine it is said: it goes in pleasantly, but in the end, it will bite like a snake (Prov 23:31–32).

1143. And the servants of the master of the house came and said to him. Here something is set out about the zeal of the good men against the evil. And

first, they inquire about the origin of the evil men;

second, they are moved with zeal to wipe out the evil men, at and the servants said to him: do you wish us to go?

1144. He says, and the servants of the master of the house came. First, one should see who these servants are. Below, he speaks about the reapers; but these are not servants, but angels. These are good men; and this is not unfitting, since the Lord is called both the gate and the gatekeeper. And the servants of the master of the house came by faith; come to him and be enlightened (Ps 33:6). And said to him: lord, did you not sow good seed in your field? Did not the apostles sow good teaching? Yes, certainly. And God saw all the things that he had made, and they were very good (Gen. 1:31). Why then does it have weeds? There is a similar question: yet I planted you a chosen vineyard, all true seed: how then are you turned unto me into that which is good for nothing, O strange vineyard? (Jer 2:21).

The Lord responds: And he said to them: an enemy has done this. And notice that this is not from the first origin, but about that in man which is from the devil; but by the envy of the devil, death came into the world (Wis 2:24). A man is called the devil by a falling away from the deity; arise, O Lord, let not man be strengthened (Ps 9:20). This man is called an enemy on account of complete malice; I will put enmities between you and the woman (Gen 3:15).

1145. And the servants said to him. Here it says that the servants are moved with zeal to wipe out the evil men. Do you wish us to go and gather it up?

Two praiseworthy things are said about these men here, because they are moved to the destruction of evil; put away the evil one from among yourselves (1 Cor 5:13). Likewise another praiseworthy thing, because they do not want to do this by their own proper motion, but by the Lord’s command; hence bless God at all times: and desire of him to direct your ways (Tob 4:20).

1146. And he said. Notice, this is the third, namely about putting up with the evil men; about this, for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11). And

first, he makes clear the thing at hand;

second, he gives the reason;

third, he sets down a limit to the toleration, because he will not always put up with them.

1147. He says then, no, i.e., I do not wish that you should collect them yet; the Lord . . . deals patiently for your sake, not willing that any should perish (2 Pet 3:9).

1148. Lest perhaps; here he sets forth the reason. And in the first part you should note that the good is great and victorious over evil, because good can be without evil, but not evil without good. Therefore, the Lord puts up with many evils that many goods might come, or also lest they perish. Therefore he says, no, lest perhaps gathering up the weeds, i.e., the evil men, or heretics, you root up the wheat also together with it.

1149. There are four reasons why evil men should not be wiped out for the sake of good men. One reason is because good men are exercised by the evil; for there must be also heresies: that they also, who are approved, may be made manifest among you (1 Cor 11:19); The fool shall serve the wise (Prov 11:29). If there had not been heretics, the knowledge of the saints, of Augustine and of others, would not have shone forth. Hence he who would wipe out evil men would wipe out many good things as well.

Likewise, it happens that one who for a while is evil afterwards becomes good, like Paul. Hence if Paul had been killed, we would lack the teaching of so great a master, which God forbid. Therefore, if you wish to wipe them out, you will wipe out at the same time the wheat also, namely him who will be wheat; the Lord said: I will turn them from Basan, I will turn them into the depth of the sea (Ps 67:23).

The third reason is because some men seem evil and are not; therefore if you wish to root up evil men, right away you will wipe out many good men. And this is clear, because God did not will that they should be gathered until they came to perfect maturity; hence, therefore judge not before the time (1 Cor 4:5).

The fourth reason is that sometimes someone has great power; so if he were cut off, he would drag many with him, and thus with the evil man many would perish. Therefore the congregation is not excommunicated, nor the prince of a people, lest with one man many should fall. About such men is understood what is said, that the dragon dragged a third part of the stars with him (Rev 12:4). And far be it from you to do this thing, and to slay the just with the wicked (Gen 18:25).

1150. But will he always spare them? No, but only for a time; hence he says, allow both to grow until the harvest. A similar thought is found: he who hurts, let him hurt still: and he who is filthy, let him be filthy still (Rev 22:11).

1151. Allow both to grow until the harvest. Against this sentence it is objected: take away the evil of your devices from my eyes, cease to do perversely (Isa 1:16). Likewise, purge out the old leaven, that you may be a new paste, as you are unleavened (1 Cor 5:7). Why then does he say, allow both to grow until the harvest?

Chrysostom says that he speaks about killing. Hence heretics should not be killed, because many evils would follow from that. Augustine says in a certain epistle that for a while it seemed to him that they should not be killed; but afterward he learned by experience that many are converted by violence; for the Lord draws certain men violently, as he drew Paul. Whence this man, forcibly converted, was more profitable than many others who believed voluntarily. And Augustine investigated this opinion or question. Hence according to Chrysostom’s thought, if it cannot be done without danger, it should not be done, but only where a greater danger is feared.

And this is clear by induction from all the particulars, because even if they are evil, they are useful for exercise. Nevertheless, because one should fear even more lest the evangelical teaching perish in others through them, the conclusion follows. Likewise, some men who are evil for a while become good afterward. It is true that they should not be killed right away, but, as is said, a man that is a heretic, after the first and second admonition, avoid (Titus 3:10).

As regards something which is opposed to the third thing, namely that many seem evil who are good, this is true, if they become indiscreet (1 Tim 4).

Likewise, what was said, that the prince of a people should not be excommunicated, if you should see that there will be a greater scandal if he is excommunicated than in the fact that he does wrong, he should not be excommunicated; but if he had done something which was dangerous to the faith, without doubt he should be excommunicated, whatever damage might come from it.

1152. And in the time of the harvest I will say to the reapers. Above, the Lord explained in a parable the origin of good men and of evil, and the progress of each; here he treats of a similitude of both. And

first, the time of the end is set down;

second, the ministers are set down;

third, the manner and order, each of which is ordered to the end.

1153. The time is touched upon when it says, in the time of the harvest. The time of the harvest is the time of collecting the fruit which is expected from the seeds.

Now, there are two collections: one in the present Church, another in the heavenly. And therefore, there are two harvests: one of the gathering of fruit in the present; concerning this: behold, I say to you, lift up your eyes, and see the countries; for they are white already to harvest (John 4:35). Likewise, the time of the harvest in the Church triumphant; hence below, it is said by this same evangelist that **the harvest is the end of the world **(Matt 13:39). Therefore it is put off until that time.

1154. Who are the ministers? The reapers. Hence, I will say to the reapers. The reapers of the first harvest were the apostles, for they themselves gathered and converted the whole world, of whom John says, I have sent you to reap that in which you did not labor (John 4:38). In the second harvest, the reapers will be angels; it is said to a certain angel: thrust in your sickle, and reap, because the hour is come to reap: for the harvest of the earth is ripe (Rev 14:15). For those things which come about by one mediating to God, one should believe that they come about by the ministry of the angels; hence it says of the angels, you ministers of his that do his will (Ps 102:21).

1155. But let us see the order, and in what manner the end is attained, and what end. And

first, concerning the evil men;

second, concerning the good.

1156. Concerning the evil, one should know that first, they are gathered; second, they are bound; third, they are burned.

In the first, there is the separation of the evil from the good. However long that time lasts, the evil are with the good, the weed with the wheat, the lily among the thorns, as it is said (Song 2:2); below, **and when the Son of man will come . . . he will separate them one from another, as the shepherd separates the sheep from the goats **(Matt 25:31–32). Hence he says, gather up the weeds first. Good things and bad things happen to good men and bad men in an indiscriminate manner, so to speak; and this is what is said, that this is a very great evil among all things that are done under the sun, that the same things happen to all men (Eccl 9:3); but at that time good things will be rendered to good men, and evil things to evil men. So lest they get entangled, it is necessary that they be separated and bound.

Hence, and bind it. In the binding is indicated the everlastingness of the punishment; to bind their kings with fetters (Ps 149:8). Below, **bind his hands and feet, and cast him into the exterior darkness **(Matt 22:13), which indicates the impenitence and irrevocation of eternal damnation. Into bundles. They all will be separated from the vision of God: the punishment of the damned will be equal for all. For this reason they will be put into bundles, as is said in Leviticus, where it teaches how to discern between blood and blood, between leper and leper (Lev 13); and in measure against measure (Isa 27:8).

And for what? To burn, i.e., they will be handed over to eternal fire. About this fire it says, for I am tormented in this flame (Luke 16:24).

1157. Then when it says, but gather the wheat into my barn, the end of the good men is set down, and, by way of contrast, three things are set down, namely purity and unity and tranquility.

Purity, when it says, wheat. But notice that the weeds were bound, and so were not shaken out, but the wheat was shaken out. And this signifies that the evil men with their defilements will be cast into hell; but the good men will be thoroughly purged. It will be called the holy way: the unclean will not pass over it (Isa 35:8).

Likewise, there is unity among them; hence gather. Among evil men there are always quarrels, so they do not have unity; but the good are gathered together. Gather together his saints to him: who set his covenant before sacrifices (Ps 49:5), and below, **wherever the body will be, there will the eagles also be gathered together **(Matt 24:28).

Likewise there will be among them tranquility; hence he says, into my barn. A barn is made for the preservation of the harvest; even so this homeland will be a barn for the saints, where they will be with eternal praise and joy, as is said (Isa 35:10).