“He said to them, ‘An enemy has done this.’ “The servants asked him, ‘Do you want us to go and gather them up?’
Parallel Translations
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“He said to them, ‘An enemy has done this.’ “The servants asked him, ‘Do you want us to go and gather them up?’
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He sayde to the the envious man hath done this. Then the servauntes sayde vnto him: wilt thou then that we go and gader them?
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And hee said to them, Some enuious man hath done this. Then the seruants saide vnto him, Wilt thou then that we go and gather them vp?
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Cross-references (5)
Passages linked to Matthew 13:28 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 5:3-7 For I most certainly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing. In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your boasting is not good. Don’t you know that a little yeast leavens the whole lump? Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place.
- 1 Thessalonians 5:14 We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all.
- Luke 9:49-54 John answered, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.” Jesus said to him, “Don’t forbid him, for he who is not against us is for us.” It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem and sent messengers before his face. They went and entered into a village of the Samaritans, so as to prepare for him. They didn’t receive him, because he was traveling with his face set toward Jerusalem. When his disciples, James and John, saw this, they said, “Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did?”
- 2 Corinthians 2:6-11 This punishment which was inflicted by the many is sufficient for such a one; so that on the contrary you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow. Therefore I beg you to confirm your love toward him. For to this end I also wrote, that I might know the proof of you, whether you are obedient in all things. Now I also forgive whomever you forgive anything. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, that no advantage may be gained over us by Satan, for we are not ignorant of his schemes.
- Jude 1:22-23 On some have compassion, making a distinction, and some save, snatching them out of the fire with fear, hating even the clothing stained by the flesh.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
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John Trapp 1656 · Public Domain 28 He said unto them, An enemy hath done…
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?
Ver. 28. Wilt thou then that we go, &c.] This was zeal indeed, but rash and unseasonable, and is therefore to be moderated by prudence and patience. Those two sons of thunder had overly quick and hot spirits, Luk 9:55. Luther confessed before the emperor at Worms, that in his books against private and particular persons he had been more vehement than his religion and profession required. And he that writes the history of the Trent Council tells us, if we may believe him, that in Colloquio Possiaceno, Beza, speaker for the Protestants, entering into the matter of the Eucharist, spake with such heat, that he gave but ill satisfaction to those of his own party; so that he was commanded to conclude. Zeal should eat us up, but not eat up our discretion, our moderation.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Let both grow together until the harvest,.... By "the…
Let both grow together until the harvest,.... By "the harvest", is meant "the end of the world", Mat 13:39 either of the Jewish world, the dissolution of their church and state, which was near; or of a man's life, which is the end of the world to him; or rather of this present world, the system of the universe, of the material world, as to its present form and use, and of the inhabitants of it, and of time in it. Now the end of the world is compared to harvest, because the time of it is fixed and settled; though it is not known when it will be, yet it is as certain as the time of harvest; and because as that is in the summer season, in hot weather, so this will be a time of wrath, when the day of the Lord will burn like an oven; and as the harvest time is a time of hurry and labour, so will it be in the end of the world, especially with the angels, who will be gathering the elect from the four winds, and all men, to appear before the judgment seat of Christ; and as at harvest the corn is cut down, the fields cleared, and all brought home, so it will be at the end of the world; the sickle will be thrust in, and the earth reaped, the tares bound in bundles, and cast into the fire, and the wheat gathered into the garner; and as the harvest, as it falls out to be good or bad, is matter of joy or sorrow, so will the end of the world be joy to saints, who will then enter into the joy of their Lord, and be for ever with him, and sorrow to the wicked, who will then go into everlasting punishment. Until this time, wheat and tares are to "grow" together. The "wheat", or true believers, "grow" in the exercise of grace, as of faith, hope, love, humility, &c. and in spiritual knowledge of the will of God, of the doctrines of grace, and of Christ; which growth is owing to the dews of divine grace, to the sun of righteousness shining upon them, to the gracious influences of the blessed Spirit, and to the word and ordinances as means. The "tares", or nominal professors, may "grow" in riches, in credit, and reputation among men, and in speculative knowledge; and oftentimes so it is, that they grow worse and worse, both in doctrinal and practical wickedness: when they are ordered to "grow together", the meaning is, not that their growth is equal, or of the same kind, nor in the same way, nor in the same things; but this only notes the time and duration of their growth: nor is this suffered and permitted, because of any love God has unto them, or any delight in, or approbation of them; but either because they are not fully ripe for ruin; or for the exercise of the saints, and for their temporal and spiritual good; for it is entirely a tender regard to the wheat, and not to the tares, that they are ordered to grow together,
And in the time of harvest, I will say to the reapers, the angels,
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Mat 13:39.
gather ye together first the tares; that is, formal professors, hypocrites, and heretics; whom he will have removed out of his kingdom, his church, his field, in the world: and this order shows, that the angels will have a perfect and exact knowledge of these persons; and that their work will be to separate them from the righteous; when the churches will be pure, and without spot, or wrinkle: and this will be done first; that is, these wicked men will be first removed out of the church, before their more severe punishment takes place:
and bind them in bundles to burn them: which denotes the power of angels over these persons, the certainty and inevitableness of their ruin, their association together, and their destruction in company with one another; which will be an aggravation of their misery, which is expressed by "burning" with fire; not material, but metaphorical; the wrath of God, which will be a consuming fire, and be everlasting and unquenchable,
But gather the wheat into my barn; meaning the kingdom of heaven, which is as a garner or repository, in which none but wheat is put, and where it is safe, and lies together: so none but righteous, pure, and undefiled persons, are admitted into heaven; and being there, they are safe, and out of the reach of all enemies; and what adds to their happiness is, that they are together, enjoying all satiety and fulness; and are in Christ's barn, or garner, which he has made, and prepared for their reception. The gathering of them into it designs the introduction of the saints into heaven by angels, as their souls at death, and both souls and bodies, at the last day, when their happiness will be perfect and complete.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain He said, An enemy hath done this - A…
He said, An enemy hath done this - A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intelligent creatures, and consequently free either to choose good or evil: but he implanted no evil in the human soul: An enemy (with man's concurrence) hath done this. Darnel, in the Church, is properly outside Christians, such as have the form of godliness, without the power. Open sinners, such as have neither the form nor the power, are not so properly darnel, as thistles and brambles: these ought to be rooted up without delay, and not suffered in the Christian community. Whereas should fallible men attempt to gather up the darnel, they would often root up the wheat with them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 28. An enemy hath done this] It is…
Verse 28. An enemy hath done this] It is the interest of Satan to introduce hypocrites and wicked persons into religious societies, in order to discredit the work of God, and to favour his own designs.
Wilt thou then that we go and gather them up?] A zeal which is rash and precipitate is as much to be feared as the total lack of strict discipline.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain He said unto them, An enemy hath done this--Kind…
He said unto them, An enemy hath done this--Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
The servants said unto him, Wilt thou then that we go and gather them up?--Compare with this the question of James and John (Luk 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See Jam 1:20).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 28. Wilt thou… we go and gather them up…
28. Wilt thou… we go and gather them up — Ought not the wicked to be destroyed from the face of the earth? Why are they permitted to exist?
Does it not almost make atheists of us to see how God permits them to live and prosper? No; for the permission is for them to live to develope; and so God will not eradicate them out of the earth, and good men must not expect to be able to persecute them to destruction.
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Eastern farmers maintain that tares are degenerate wheat, affirming that a field is frequently sown with wheat and the seed comes up tares. Dr. Thomson explains this singular fact thus:
“I suppose that several separate causes conspire to bring about the result. First, very wet weather in winter drowns and kills wheat, while it is the most favourable of all weather for tares. In a good season the wheat overgrows and chokes the tares, but in a wet one the reverse is true. The farmers all admit this, but still they ask, Whence the seed of the tares? we sowed ‘good seed.’ To this it may be answered: The tare is a very light grain, easily blown about by the wind; that a thousand little birds are ever carrying and dropping it over the fields; that myriads of ants are dragging it in all directions; that moles, and mice, and goats, and sheep, and nearly every other animal, are aiding in this work of dispersion; that much of the tares shell out in handling the grain in the field; that a large part of them is thrown out by the wind at the threshing-floor, which is always in the open country; that the heavy rains, which often deluge the country in autumn, carry down to the lower levels this outcast zowan (tares) and sow them there; and these are precisely the spots where the transmutation is said to occur. It is my belief that in these and in similar ways the tares are actually sown, without the intervention of an enemy, and their presence is accounted for without having recourse to this incredible doctrine of transmutation.”
Root up also the wheat — Commentators sometimes understand by this that we are forbidden to persecute heretics in the Church, for we may be mistaken in men’s characters and put innocent men to death. Now, first, this is a poor reason against persecution. Second, it is not the Church but the world which is symbolized by the field. Third, by this mode of interpretation the servants are both men and a part of the wheat at the same moment. And, fourth, the reason supposed is not the reason expressed in the text. The reason in the text is not that they might mistake wheat for tares, and so pull it up. It is that, in the violence of the work, both would be pulled up, and the field be destroyed. The destruction of probationary sinners would be the destruction of the probationary system.
It is no doubt true that the tares when first springing up strongly resemble the wheat, so as to be easily mistaken for it; but not after a little growth. Dr. Thomson expresses the real point, when he says: “Very commonly the roots of the two are so intertwined that it is impossible to separate them without plucking up both. Both, therefore, must be left to grow together until the time of harvest.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He said unto them, An enemy hath done this.…
He said unto them, An enemy hath done this. An enemy (ecyrov anyrwpov). Not "my enemy," referring to some one person, for in real life a man can seldom be at once sure, without inquiry, who it is that has injured him secretly. There are so many coincidences in this verse and ver. 39 (ecyrov anyrwpov touto epoihsen , Aman ponhro outov , o diabolov) with the LXX of Est_7:4-6, that it would almost seem as though the evangelist remembered that passage. The servants said unto him, Wilt thou then that we go and gather them up? Omit up (sullexwmen); the servants, in their zeal to separate the tares from the wheat, forget the difficulty connected with pulling them up.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 28. An enemy hath done this. The great enemy,…
28. An enemy hath done this. The great enemy, the prince of the world, who sows evil seed in human hearts. Wilt thou that we go and gather them up? It has been assumed by one class of interpreters that this a question whether discipline shall be administered upon recreant church members. If the field in which the tares are growing with the wheat is “the world,” then it refers to something quite different.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 13:28-30 Just as Jesus rebuked the sons of Zebedee…
13:28-30 Just as Jesus rebuked the sons of Zebedee for wanting to destroy unbelieving villages (Luke 9:54-55), he prohibited his followers from retaliating against enemies. Judgment is God’s work (see Matt 7:1-5). Jesus urges his followers to wait patiently for God’s righteous judgment (the harvest; see Luke 13:6-9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.