The parable of the faithful and evil servant, Matthew 24,45-51.
(All Bible texts are from the King James Version 1611/1769, unless otherwise stated.)
This parable is primarily about the religious leaders who have formal responsibility for God’s church, whose duties are to provide for the needs of the members, and who by word and example are to testify to their faith in the soon return of Christ. But the parable also applies to Christians in a general sense, for we are all called to carry out the tasks God assigns to us as Christians.
Verse 45: Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?
Verse 46: Blessed [is] that servant, whom his lord when he cometh shall find so doing.
Verse 47: Verily I say unto you, That he shall make him ruler over all his goods.
This parable actually outlines two scenarios for a servant, the servant can be faithful, or he is evil. There are some key words in verse 45, and that is to give them meat in due season, but what is the meaning of the phrase “to give them meat in due season”? Since this is a parable, this must be understood in a figurative sense. I believe this parable is about each of us, because we have all been called to “go ye therefore and teach all nations …” We are called to preach the gospel and the “present truth”. The “servant” is therefore the individual Christian, “his Lord” is Jesus Christ, and the phrase “to give them meat in due season” means that we must preach the gospel, which is our spiritual food. In addition to give them meat in due season, there is also a task in this phrase to give them meat in due season, and that is that the spiritual leader takes care of his flock and ensures that it is prepared for the time that lies ahead and Jesus’ return.
Our “duty” to our God and Savior is that when we are saved, we have a burning and earnest desire to preach the good news to those to whom we are sent by the Holy Spirit. If the servant does this, he will inherit the kingdom of heaven, which is the same as being made ruler over all his goods. Now God will not force us to preach the gospel, but it should be the fruit of our repentance that comes to sight in a desire to do so, and therefore we can call it “duty.” As we see in verse 46, there is a blessing awaiting those who serve the Lord with joy, it says that these servants are blessed. This blessing should be a great inspiration to us.
Verse 48: But and if that evil servant shall say in his heart, My lord delayeth his coming.
Verse 49: And shall begin to smite [his] fellow servants, and to eat and drink with the drunken.
The evil servant may not openly admit that he believes his master is delaying, but his lifestyle betrays him. He does not act as if he believed his master would soon return.
He is not one of those who blaspheme God and deny the reality of Christ’s return (2 Peter 3:4). He pretends to believe, and he has taken upon himself the responsibility of giving the members of his flock spiritual food that will help them prepare for the Lord’s return (see Matthew 24:45). But his words lack conviction. He does not act with the seriousness he should. His life and works proclaim that he does not really believe that his Master is coming soon. In a time of crisis he does not stand “between the dead and the living” (Numbers 16:48). He does not preach the word, and he is not ready in season and out of season; nor does he convince, rebuke, or exhort his flock but longsuffering and teaching, (see 2 Timothy 4:2), rather he adapts his message to what itches the ears of his flock (verse 3). He forgets that the message of Christ’s soon coming is given to us to awaken people from their worldly lives.
Verse 50: The lord of that servant shall come in a day when he looketh not for [him], and in an hour that he is not aware of,
Verse 51: And shall cut him asunder and appoint [him] his portion with the hypocrites: there shall be weeping and gnashing of teeth.
Now there is another point this parable shows us, and this point has a much worse outcome for the servant. All who accept Jesus as their Savior are considered servants of Jesus, and as servants of Jesus we have been called to preach the gospel, but there are many who still do not do so because they have been led to believe that Jesus’ return is still far, far into the distant future. They therefore believe they do not need to preach Jesus’ return, and in this way Jesus’ words are fulfilled: My lord delayeth his coming. And shall begin to smite [his] fellow servants, and to eat and drink with the drunken, (see verses 48 and 49). While they are doing this, Jesus returns, and then there will be weeping and gnashing of teeth.
This parable gives us a strong call to work as if today is the last day we have here on earth before Jesus returns.
The parable of The judgement, Matthew 25:31-46.
This parable has many similarities to the previous one we looked at, such as that there are two different groups of people, and that both groups will be judged at Jesus’ return. In this parable, Jesus puts it all into a clear judgment perspective, which entails an investigative judgment. Jesus is quite clear that there will be a judgment in connection with his return, and ahead of the judgment, He divides humanity into two groups, which are here called «the sheep» and «the goats«.
Many are sceptical of an investigative judgment and say that this is just a fantasy invented by Adventists. But is this really the truth? In any legal case in the free world, there will always, and without exception, be an investigation of the defendant’s movements in connection with the crime that the person has committed. Where was the person at the time of the crime, are there witnesses, and the like. This is an investigative judgment, which both the prosecution and the defence make and present to the judge before the judgment is pronounced.
In the Bible we also find examples of an investigative judgment, before the final one is pronounced on the accused, either guilty or acquitted. The first time we find an investigative judgment is in Genesis chapter 3, 9-13. There we read the following: And the LORD God called unto Adam, and said unto him, Where [art] thou? And he said, I heard thy voice in the garden, and I was afraid, because I [was] naked; and I hid myself. And he said, Who told thee that thou [wast] naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the man said, The woman whom thou gavest [to be] with me, she gave me of the tree, and I did eat. And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, The serpent beguiled me, and I did eat.
Here are three questions God asks Adam and Eve after they had transgressed against God’s commandment/law. Where [art] thou? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? What [is] this [that] thou hast done? This is to investigate what has happened. God does not do this for his own sake, because God always knows everything that happens and what each individual does, but God does this for all other living intelligent beings in the entire universe who have not fallen into sin so that they can see that God’s reactions are just.
We find the same in the story of the Tower of Babel, and we read in Genesis 11:5: And the LORD came down to see the city and the tower, which the children of men builded. This is also an investigative judgment, and we can establish that it is not an Adventist invention, but a Biblical principle.
Let’s go to the parable.
Verse 31: When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
Verse 32: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth [his] sheep from the goats:
Verse 33: And he shall set the sheep on his right hand, but the goats on the left.
Here we see that people are divided into two groups, because there are only two groups. Either we are with God, or we are against God, there is no in-between or other groups. The Bible is very clear on that. When Jesus returns, He has already made the investigative judgment and separates them into two groups. Now comes the judgment, and He begins with those who are acquitted in the investigative judgment.
Verse 34: Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
As the church of God, we are put in the world to be a light to those who live in darkness, we are put in the world to care for each other and help all who are suffering in one way or another. We cannot force anyone to accept our help, but we are obligated to offer it, because God will judge us according to our works, which are the fruit of our salvation.
Verse 35: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
Verse 36: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Those who were acquitted in the investigative judgment have borne rich fruit worthy of salvation, and through their service to others, they have ensured that others have what they need to find Jesus and be saved. Jesus puts it this way: I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in. Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
I once hungered and thirsted for the word of God without recognizing it. To the church, I was a stranger. Spiritually, I was naked. I was sick in my iniquity without caring about it. I was in prison because I was trapped in my evil lifestyle. But praise God, He led me to a foreign land where I fell in love with a woman who is now my wife. I followed her to her church, and there I eventually had all my needs met by meeting my beloved Creator and Savior Jesus Christ.
Verse 37: Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed [thee]? or thirsty, and gave [thee] drink?
Verse 38: When saw we thee a stranger, and took [thee] in? or naked, and clothed [thee]?
Verse 39: Or when saw we thee sick, or in prison, and came unto thee?
Verse 40: And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me.
But, what kind of food, drink, clothing, etc. is Jesus talking about here? Now we are back to what we looked at in the parable of the faithful and evil servant. There we find the to give them meat in due season.
It is certain that we should show our neighbour care in the form of giving our neighbour food, drink, clothing and the like, but it is equally certain that it is not only 1) physical food, drink and clothing that is being discussed. I believe we also need to put it into a 2) spiritual context as well. We should preach the gospel in a way that gives our fellow human beings the opportunity to find God and come into harmony with Him. There are probably many who hunger and thirst to hear God’s word, and who feel like strangers in the world. And there are many who, because of their lifestyle, can be said to be naked, sick and in prison, who need to hear what Jesus can do for them, just look at what He Himself says about this in Luke 4, where Jesus quotes Isaiah 61:1-2: The spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound; To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn. Our task in this regard is to show them the way to salvation in Jesus Christ, so that they can be acquitted in the coming judgment.
1) The physical way. We must fulfil the gospel by feeding the hungry, giving drink to the thirsty, welcoming the stranger, clothing the naked, visiting the sick and the imprisoned, comforting them and giving them what they need to feel included in society.
2) The spiritual way. We must live the gospel by giving our neighbour what he needs to find the path to salvation.
And again, if God lives in our hearts, we want to do this, we will love to help others. Because God first loved us, we love our neighbour and want to help them, and we will do this in most cases without realizing that we are doing so. Then a question arises: Can I save my neighbour? The answer to that is that I cannot. Only God can save man. (See the Good Samaritan, Luke 10:25-37.) Our task in this regard is to show our neighbours the way to Christ, so that He can fill them with the bread of life, give them the living water, and give them shining white garments which are Jesus’ own righteousness, heal them from their physical and spiritual illnesses, and lead them out of the physical and spiritual prison and take them home to heaven.
Verse 41: Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
Verse 42: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
Verse 43: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Verse 44: Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
Verse 45: Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me.
Verse 46: And these shall go away into everlasting punishment: but the righteous into life eternal.
As we see from the conclusion of this parable, there are two ways out of this life. Either you are saved, or you are lost. As strange as it may sound to many, this is not something God decides, but it is your own actions that determine your fate. This is clearly evident in this parable. Those who are called sheep are those who do the will of Jesus, and they are saved, while those who are called goats do not do the will of Jesus and are lost. This means that we have a responsibility to other people, and that is to preach the gospel. As I said, we cannot save anyone, but we should preach the gospel first and foremost so that other people can have the same opportunity as us to be called children of God and share in eternal life. Secondly, we should do it out of love, because if we have learned to know the love of God, we will do this without thinking about what we are doing, because as John says in his first letter, chapter 4 verse 10: Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins, and he continues in verse 11 by saying this: … if God so loved us, we ought also to love one another.
But, before I go any further, I must pour some cold water into your veins. This is only one side of being saved. To be saved we must love God, and we do not love God if we do not keep all of God’s Ten Commandments as they are written in Exodus 20. There are many who keep most of them, but break one, and as James 2:10 tells us: For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all.
John, the apostle of love, also says something about this: And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, (1 John 2:3-4). By this we know that we love the children of God, when we love God, and keep his commandments, 1 John 5:2).
Jesus himself says this in Matthew 19:17… but if thou wilt enter into life, keep the commandments!
As we can see, what is said here is very categorical, and many will probably think that I am taking it too far, but the Bible is categorical, and there are only two ways. There are many people who do many great works for other people, by giving them hope through preaching, miracles, etc. But the question is whether one is enough, or whether we must fulfil both.
During the Sermon on the Mount, Jesus says this in connection with false prophets and the fruits that are shown: Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity, (Matthew 7:21-23).
It is obvious that there are many Christians who have done many great things, such as casting out demons and many powerful works, yet they are accused of doing iniquity. Why? Because they do not keep all of God’s Ten Commandments as they are in Exodus 20. Instead, they adhere to the papal Ten Commandments which are a counterfeit of God’s Ten Commandments where God’s Second Commandment has been removed because it prohibits the worship of images and relics – something that is widespread in the Catholic Church. Furthermore, God’s Fourth Commandment has been broken, and they have removed everything that refers to God as the creator, and which day is the Lord’s Day. Because they have removed the Second Commandment, God’s Fourth Commandment has become the Pope’s Third Commandment, and in the Catholic Catechism this commandment reads as follows: Remember the Sabbath day, to keep it holy.
God’s fourth commandment as found in Exodus 8-11 reads as follows:
Verse 8: Remember the sabbath day, to keep it holy.
Verses 9-11: Six days shalt thou labour, and do all thy work: But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates: For [in] six days the LORD made heaven and earth, the sea, and all that in them [is], and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. These three verses have been removed from the commandment by the Catholic Church.
And finally they have divided God’s tenth commandments into two so that the papacy also has its Ten Commandments.
It is those people who relate to the papacy’s Ten Commandments who are doing iniquity in Matthew 7:23. Then it does not matter what services they do to others. The same is true with opposite signs. If someone keeps God’s Ten Commandments to the letter but does not help his neighbour, they will also be told that they do iniquity. Both things must be fulfilled, it is not enough with one or the other. However, having said that, I must add that those who on their deathbed accept Christ as their Savior will be saved. We find evidence for this in the Bible, of course, in the story of the thief on the cross. Jesus promised that the thief would one day be with Jesus in paradise, despite the fact that he did not show his love for God and for his neighbour by doing the acts of love that Jesus talks about in this parable (see Luke 23:43).
The parable of the unforgiving servant, Matthew 18:23-35.
We will now look at two parables that address the same theme. Who will enter the kingdom of heaven? These two stories deal with two different starting points, but they end up in the same place. The first parable is about forgiveness between us humans, and the first word in the parable, therefore, draws the lines up to verse 22 where Jesus says we should forgive each other 70 times seven, or in other words; we should always forgive each other.
Verse 23: Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
Verse 24: And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
Verse 25: But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
Verse 26: The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
Verse 27: Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
The parable first shows God’s forgiveness, and that God is willing to forgive us all our sins, no matter how many they are and how great they are seen with human eyes. The sum of our sins is illustrated by ten thousand talents. This is an enormous fortune. As we saw in the parable of the talents, the value of one talent today, (April 3, 2025) is 5.006.761 EURO. Ten thousand talents would then be a staggering 50.067.610.000 EURO, or in other words 50 billion 067 million 610 thousand EURO. This is what God is willing to forgive us, or in other words: God is willing to forget all our sins if we ask Him for forgiveness and repent of our sins.
Verse 28: But the same servant went out, and found one of his fellow servants, which owed him a hundred pence: and he laid hands on him, and took [him] by the throat, saying, Pay me that thou owest.
Verse 29: And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
Verse 30: And he would not: but went and cast him into prison, till he should pay the debt.
After this we see how this servant who had been forgiven ten thousand talents is not willing to forgive someone who owes him a hundred pence (denarii), which is the same as 100 days’ wages. Compared to what he had been forgiven, this is nothing. This shows that it was not genuine repentance that made the man ask for forgiveness for his great sin, but the fear of losing his life that made him beg for forgiveness. So it is with many people in our time. Many are terrified of what will happen after death, and to secure a good outcome after death they seek God, but such a change is only cosmetic. It does not really affect the heart, but is caused by fear, and fear does not lead anyone to heaven.
Verse 31: So when his fellow servants saw what was done, they were very sorry and came and told unto their lord all that was done.
Verse 32: Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Verse 33: Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?
Verse 34: And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
Verse 35: So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not everyone his brother their trespasses.
The parable also shows us that there is a limit to God’s grace. The king, or God, was willing to forgive his servant all his debts, or sins. A debt so great that it would be impossible for him to pay all his debts. But when one of the king’s servants mistreats a fellow servant as this servant did, the king reacts, for this is injustice.
In verse 34 we see that the servant who would not forgive is overtaken by a righteous judgment. This also shows us that the theory of once saved always saved, which many claim is biblical, is not biblical. Salvation is like fresh produce, it must be renewed every day, by seeking God in prayer and supplication, and confessing all new sins that we commit consciously and unconsciously. If we do not do this, we will soon find ourselves in a place where we do not want to be.
The Parable of the marriage dinner, Matthew 22:1-14.
Verse 1: And Jesus answered and spake unto them again by parables, and said,
Verse 2: The kingdom of heaven is like unto a certain king, which made a marriage for his son,
Verse 3: And sent forth his servants to call them that were bidden to the wedding: and they would not come.
The original invitation to the marriage dinner was given to the Jews by the prophets in Old Testament times. In these verses we see the first call, and the second invitation given to the Jews to come to the marriage dinner. In this verse it was given by John the Baptist and by Jesus and his disciples.
Those who were invited in this parable were, as mentioned, the Jews, but they would not come and this coincides with the rejection of Jesus by the Jews, especially by their leaders. Jesus later expressed the same thought in the words and ye would not in Matthew 23:37. The Jewish leaders not only refused to go to the wedding feast themselves, but they also prevented others from doing so, (see Matthew 23:13). This can be dated to the time before Jesus’ crucifixion and death.
Verse 4: Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] killed, and all things [are] ready: come unto the marriage.
Verse 5: But they made light of [it], and went their ways, one to his farm, another to his merchandise:
Verse 6: And the remnant took his servants, and entreated [them] spitefully, and slew [them].
Verse 7: But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
Here we see the king, who is a picture of God, continuing to call those who were originally invited to the marriage dinner. Even after the way the Jews treated the Son of God, God was not going to give up on His special people so quickly. God gave them a second and final chance to accept the invitation He had given them, but now the Jewish leaders began to mistreat and kill Jesus’ disciples, and very few accepted the invitation. And we know what happened to Jerusalem and the Jewish people. Jerusalem was laid waste, and little by little the Jews were driven out of their own land by Roman soldiers, thus fulfilling verse 7.
Verse 8: Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
Verse 9: Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
Verse 10: So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
Many find a problem with the statement that the marriage dinner is still ‘ready’ after the king has taken time to get rid of his enemies (see verse 7). But weddings in the Middle East often last for many days (see verse 2), and since no guests had come to attend the feast, the feast was still ‘ready’.
Then the third call is given, and this call clearly represents the call of grace to the Gentiles. When the people whom God had chosen denied their God, the call went to the Gentiles. In verse 10 both bad and good are mentioned. This clearly shows that the banquet hall represents the church on earth, for it would not be both bad and good in heaven.
Verse 11: And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
In the Middle East at that time it was customary for kings and great men to give wedding garments to the invited, and a banquet hall with properly dressed guests would be an honor to the king and to the occasion. A person inappropriately dressed would bring dishonor upon the host and introduce a discordant tone into the festivities.
In this parable the wedding garments represent the righteousness of Christ, and thus those who do not wear the wedding garments show that they do not have the character traits necessary to attend the king’s marriage dinner. Just as the guests in the parable, we do not have our own garments that are good enough for us to enter the feast. We are acceptable to the great God only when we are covered with the perfect righteousness of Jesus Christ. These are the white garments we are advised to buy in Revelation 3:18.
The man without wedding garments represents professing Christians who have not undergone a change of character and were apparently only interested in the privilege of attending the king’s feast. He did not appreciate the privilege given him. The king’s honor and the importance of the occasion meant nothing to him. He forgot that the feast was held in honor of the king’s son, and therefore of the king himself. How he was dressed is not the point, for he had refused the only thing that qualified him to sit at the king’s table and participate in the wedding feast.
Verse 12: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
Verse 13: Then said the king to the servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth.
Verse 14: For many are called, but few [are] chosen.
The king approached the guest without a wedding garment and gave him the opportunity to explain himself. Apparently, the king was ready to forgive the man if it were not his own fault. He could have been forgotten by the servants when they distributed the wedding garment. But the man remained silent, because it was his own fault that he had not been given a wedding garment.
This parable tells us that God the Father will one day give all the kingdoms under heaven to Jesus. Those who were originally invited declined this invitation. Then the invitation was extended again. This invitation was also despised by them, because they blamed everything between heaven and earth for not coming to the marriage dinner the king had invited. Then the servants were sent out again a third time to invite all they found on the roads, and now so many came that the wedding hall was filled with people.
The last verse of the parable needs explanation because this verse is a subject of confusion because it contains the word “chosen.” For many are called, but few [are] chosen, (Matthew 22:14).
The many who are called refer to all who hear the gospel of Jesus Christ. The offer of salvation is open to all who will accept it, and God’s desire is that all be saved. Jesus commanded that the gospel be preached to all creation, (Mark 16:15). The few who are chosen refer to those who respond by faith in the gospel and thereby receive salvation in Jesus Christ. It is not as some believe that the fate of all people is predetermined, and that those who do not want to know anything about God but are predestined to salvation are saved against their will. These people also believe that the most godly person in existence is lost simply because they are predestined to this. In other words, according to the doctrine of predestination, it does not matter what we do in this life, and we can live as we please, because no matter what we do, we will eventually end up where God has predestined us to end up. The doctrine of predestination is directly false and violates God’s principles. God does not force anyone, and no one who wants to have anything to do with God in this life will be forced to spend all eternity with God. God wants everyone to be saved, but each person must choose it according to their own desire.
The Parable of the Wheat and the Weeds, Matthew 13:24-30; 13:36-43.
This parable is about how different people receive the gospel depending on their background and approach to God and the gospel. The parable is told in verses 24-30, and the explanation is given in verses 36-43. These verses are not inserted.
Verse 24: Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
Once again, a man is the main character in Jesus’ parables, and here it is the Son of Man who sows good seed. The good seed is the children of the kingdom, that is, God’s faithful people.
Verse 25: But while men slept, his enemy came and sowed tares among the wheat and went his way.
While men are not on the watch, or are asleep as it is written here, there is one who sows tares, who is the children of the evil one. We understand from the parable that the enemy works at night, and this is worth noting. It has been Satan’s tactic all along to work under the cover of darkness and untruths to lead sincere seekers away from God.
Verse 26: But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
Verse 27: So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
As time goes by, the weeds become visible among the wheat. This is to the great surprise of the man’s servants, who in this parable are a picture of God’s angels. They knew that their Lord had sown good wheat and then weeds appear among the wheat.
Verse 28: He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
Verse 29: But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
Verse 30: Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
We see that God does not want the angels to remove the weeds until it is time for harvest. This is figuratively because the wheat and the weeds are pictures of the two types of people who exist. Both God’s faithful remnant and the wicked must live together until the last day when Jesus returns to take his little remnant. Then the weeds, that is, the wicked, will be gathered and burned in the fire (see verse 40).
We can also think about why the weeds were allowed to grow with the wheat until the harvest came. I am sure that there are many who today can be called weeds who tomorrow will be called wheat. God will call the unsaved until the door of grace closes. When that will happen, we do not know, but that day is getting closer and closer.
I am eternally grateful to God that He has arranged it that way. If the weeds had been removed as soon as they were visible in the field, I would not be here today. I was an atheist, and by definition a weed. But God calls the weeds, because He wants to change them into good wheat.