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The kingdom of heaven is the Church of God at once in heaven and on earth. This parable, like that of the sower, was afterwards explained to the disciples. As the exposition explains the parable, and the parable illustrates the exposition, it is fitting they should be considered together. From this parable we learn -

I. THAT THIS LIFE IS A SCENE OF TRIAL.

1. The field is the world.

(1) So we have it in the interpretation (ver. 38). It is a wide field, whether viewed physically or morally. Still it is the Lord's domain. One day it will be universally fruitful to his glory (see Isaiah 11:9; Habakkuk 2:14).

(2) Here we are now on our trial. This thought makes life solemn. The more so since there is no second probation.

(3) The issues are tremendous. In quality. In duration.

(4) How precious are the opportunities of the present!

2. The soil will nourish any seed.

(1) It will nourish the good. This, as interpreted in the parable of the sower, is the "Word of the kingdom" (ver. 19). In the interpretation here it is those in whom that Word is incorporated' 'the sons of the kingdom" (ver. 38). Note: The sons of the kingdom are distinguished by their relation to the truth.

(2) It will nourish the evil. The truth of God is opposed by the perversions of Satan. Those ruled by error are the "sons of the evil one." The wicked do not consider their spiritual lineage (see John 8:44; Ephesians 2:2).

(3) Note: Here are only two classes. There are orders of good, and there are orders of evil. But if the seed be not good, then it is evil. To which of these classes do you belong?

3. There are two seed sowers.

(1) The Son of man, as in the parable of the sower, is one. The seed he sows is good. He is the incarnation of Infinite good. Christ sowed this good seed in person when he preached. He still sows it by his ambassadors (2 Corinthians 5:20).

(2) The enemy, not mentioned in this capacity in the parable of the sower, is the other. The devil is the enemy of Christ (ver. 39; see also Genesis 3:15). So is he the enemy of the sons of Jesus. The enemy is the anti-Messiah, possessed of the devil, as was Judas Iscariot (cf. Isaiah 11:4; 2 Thessalonians 2:8).

(3) Note the differences in the sowing. The Son of man sows openly in the day. The evil one works in the darkness of night. "While men slept" (ver. 25). Satan takes every advantage of our drowsiness, indolence, lukewarmness. The approaches of evil are stealthy.

(4) Note what follows. The evil one "went his way." He takes care not to be seen in his work. He can trust his weeds to grow. "When the blade was up." Beware of the seeds of evil. They may be small, but they grow.

II. THAT THIS SCENE OF TRIAL PRESENTS DIFFICULT PROBLEMS.

1. There is the origin of moral evil.

(1) It puzzled the servants to see the darnel, or the bastard wheat, spring up among the good wheat (ver. 27). We may puzzle ourselves with many things.

(2) Christ disclaims this authorship. He owns to sowing the good seed. He is infinitely good. Evil he can neither be nor do.

(3) He fixes this authorship upon Satan. He is the enemy alike of God and man. Further than this in the solution of the question of the origin of evil we cannot go.

(4) Note: The personality of the devil is here asserted. The author of moral evil must be a moral, and therefore an intelligent, agent.

2. There is the forbearance of God towards evil.

(1) This also puzzled the servants. "Wilt thou then that we go and gather them up?" "Wilt thou that we bid fire to come down from heaven, and consume them?" (Luke 9:54-56). Zeal is commendable only when it is discreet.

(2) God tolerates the evil for the sake of the good.

(a) Were he to root all the wicked out of the earth, the population would be so reduced that the wild beasts could not be kept under.

(b) The graces of the good are exercised by the toleration of the wicked.

(c) So the grace of God is exemplified in supporting the good amongst the evil.

(3) The wicked are tolerated to render it possible for the grace of God to convert them.

3. There is the difference between discipline and persecution.

(1) Persecution is an evil against which zeal must be guarded. Men may think they do God service when they make havoc of his Church (cf. Acts 8:3; Galatians 1:13; 1 Timothy 1:13).

(2) The darnel so resembles the wheat that it may be mistaken for it. So may the unbeliever be mistaken for the believer, the hypocrite for the true man. So, on the contrary, some saints are so clumsy and awkward that they may be mistaken for deceivers. Where there is a doubt let the subject have the benefit. The wheat rather than the darnel has generally suffered from persecution.

(3) But the toleration of darnel, which resembles wheat, is no reason for the toleration of thorns, which resemble it not (cf. ver. 22; 1 Corinthians 5:13). The teaching of our parable is not directed against discipline, but against persecution.

(4) Note: Our Lord gives us no authority to expect a perfect Church in this age. The objection against joining a Church because it is imperfect is unreasonable.

III. THAT THE GREAT JUDGMENT WILL VINDICATE THE WAYS OF GOD.

1. Then will he separate the evil from the good.

(1) Angels will be employed in this service. They are superior to the prejudices of mortals. They act also in the presence and under the direction of the omniscient Son of man.

(2) There are no masks in heaven. Where no evil is there is nothing to conceal. Society is at its best when confidence has no restraint.

(3) Masks are torn off in hell. Holy angels will unmask the wicked. What a spectacle will be then displayed! Society is at its worst when mistrust has no restraint.

2. Then will he punish the wicked.

(1) The tares are bound in bundles. Is this a classification according to character? Are atheists to be bundled together? Blasphemers? Epicures? Persecutors? Hypocrites?

(2) Is the bundling promiscuous? Will the scientist be bound in the same bundle with the sot?

(3) "Bind them in bundles to burn them." The Son of man "shall cast them into the furnace of fire" (ver. 42). What a prison! What an imprisonment!

(4) Despair has its woeful expression. "There shall be weeping and gnashing of teeth" (ver. 42).

3. Then will he reward the good.

(1) They will enjoy security. "Gather the wheat into my barn" (ver. 30; Psalm 50:5). Security from wind and weather. Beyond the mutations of probation.

(2) They will enjoy distinction. "In the kingdom of their Father." "Now we are the sons of God." Then will the grandeur of this sonship appear (cf. John 20:17; 1 John 3:2). The palace. The throne (Revelation 3:21).

(3) They will be invested with glory. "Shall shine forth as the sun" (cf. Judges 5:31; Daniel 12:3). In the glory of purity like the "Sun of Righteousness." In glorified bodies like that of Jesus. They shall not "burn" like the wicked, but "shine."

(4) Who hath ears, let him hear how tenderly God cares for the good. - J.A.M.

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KJV: Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

WEB: He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field,