The Parable of the Wheat and the Tares

Matthew 13:24-30 (KJV)

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:
25. But while men slept, his enemy came and sowed tares among the wheat, and went his way.
26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
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?
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?
29. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
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.


Forerunner Commentary: The Parable of the Wheat and the Tares

To a multitude gathered before Him, Jesus spoke the Parable of the Wheat and the Tares (Matthew 13:24-30, 36-43), in which He exposes the work of the mystery of sin against the church and the extent to which the evil one is allowed to go in his opposition to it. This parable reveals a slightly different aspect of the same truth taught in the preceding Parable of the Sower. In the Tares, the mixed character of the church culminates in the ultimate separation of the religious hobbyists—and worse—from the saints.

In this parable, there are two sowers, two kinds of seed, and two harvests: one good, the other bad. The Parable of the Sower depicts four kinds of soils, but in the Parable of the Tares, the field, which Jesus says represents the world (verses 24, 38), contains all the soils interspersed over its entirety.

1. What do the two sowers represent? Matthew 13:24-25.
Comment: Jesus illustrates two sowers of different character. In the Parable of the Sower, the sower stands for all teachers of God's truth, including Jesus. Here, "the sower" is exclusively Jesus. He is the "owner" (verse 27), and "the son of Man" (verse 37). The other sower is called "his enemy," "an enemy," "the wicked one," and "the devil" (verses 25, 28, 38-39). To describe this enemy, Jesus uses the word diabolos: the accuser, deceiver, liar, and betrayer, one who is against all that is true and righteous.

The enemy sowed in a field that was not his while the servants slept. This does not necessarily mean that the servants were not watchful and were thus to blame for the mixed field. The wording implies that it was the normal time for sleep, night. Satan's sly nature is revealed in his choice of the darkness for doing his diabolical work. Also, note that he does not bother to sow the wicked among the wicked, but the wicked among the good.

2. Are the tares easily distinguishable from the wheat? Matthew 13:24-29.
Comment: Satan's malicious intention in sowing tares among the wheat is to cause problems and confusion (James 3:16). The bad seeds grow to become poisonous weeds that allow only the healthiest of the wheat to survive. Tares, like weeds, have never been a marketable product. "Tares" are actually darnel, a seed hardly identifiable from the wheat seed, and immature wheat and darnel look alike. To try to destroy the darnel would mean destroying much of the wheat, and separating one from the other would be beyond the servants' abilities. Only when the wheat has matured can the tares be detected. Then the tares are gathered together in bundles in the field and destroyed by fire.

Many who are not in the process of conversion resemble those who are. Just like true Christians, they go to church, pray, and read the Bible, but they are only religious hobbyists. Jesus calls them "sons of the wicked one" (Matthew 13:38), and being tares, they will be destroyed. The tares are not originally from the wicked one, but they develop character according to his strong influence. They are led by him and so are his children (John 8:44).

3. How does this parable relate to the church?
Comment: This parable exposes the problem of evil intermingled with good within congregations, just as the same mix confronts nations, communities, and homes. No matter how society tries to legislate or separate out lawbreakers from the rest of society, the seeds of sin and crime find a place to grow. God's church is similarly affected by Satan's constant attacks. The genuine and the counterfeit wheat are always together in the church.

The servants' perplexity about the sowing of the tares shows that the presence of sin is often a mystery to people (II Thessalonians 2:7-10). God cannot be blamed for them because He does not sow evil—Satan does (James 1:13). By this parable, Jesus prophesies that the church of God on earth would be imperfect. The spiritual church has members with the Holy Spirit who are dedicated and loyal, yet have personal defects. It also has within it unconverted people who may recognize the truth but are there only to enjoy association with God's people. Jesus' intent is to enlighten and warn the saints of this fact, not to expose the tares at this time (Acts 20:29-32). God will root out the bad seed when the good seed has matured.

4. What is expected of the good seed?
Comment: "The good seed," "the wheat," and "the sons of the kingdom" refer to baptized members of God's church in whom the Holy Spirit dwells—the saints, the elect, the righteous (Matthew 13:43). In the previous parable, the seed represents "the word of the kingdom" (verse 19), but here, the good seed is the product of that word received, understood, and obeyed. The Son of Man, as the Sower or Owner, sows only good seed, those who are righteous due to walking worthy of God—living His way of life, and becoming the "children of the kingdom" (I John 2:6; II John 6; I Thessalonians 2:10-15).

It is God's will that Jesus Christ the Redeemer sow His redeemed ones in this world of sin and misery for the purpose of training and testing them to become true witnesses for Him in preparation for the Kingdom. Therefore, He has placed Christians where He wants them. Jesus tells Peter in Luke 22:31 that he was wheat, and as such, he was to be sifted by Satan. All of God's saints should heed this warning to watch and pray that the field of our heart not be sown with tares by the enemy. God has bought us with a price and given us His Spirit, making us new creations in Him and heirs of His Family and eternal life. He expects us to bear fruit in our corner of the field of this world in which He has sowed us.

The Parable of the Persistent Widow

Luke 18:1-8 (KJV)

1. And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;
2. Saying, There was in a city a judge, which feared not God, neither regarded man:
3. And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
4. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
5. Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
6. And the Lord said, Hear what the unjust judge saith.
7. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
8. I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?


Forerunner Commentary: The Parable of the Persistent Widow

The Parable of the Persistent Widow (Luke 18:1-8) teaches the necessity of patient, persistent, and persevering prayer, much like the Parable of the Persistent Friend (Luke 11:5-13). A mention of prayer precedes both parables. Though delivered in different situations, they both show the absolute, immeasurable contrast between God and men, and provide evidence that God yields to the saints' pleading and urging. Both parables depict a person granting a request because of his selfish motives. The Persistent Friend's persevering prayer is for necessities, while the Persistent Widow's is for protection. Both parables conclude that God will not fail us as friends and acquaintances often do.

The Parable of the Persistent Widow is especially linked with the final crisis of the last days and the painful circumstances the faithful remnant will face. Prayer will be a major resource for them. Since vengeance is God's alone, they know He will judge their oppressors, but as they wait for deliverance, persevering prayer will be their refreshment and supply of patience. The parable is preceded by Jesus' exhortation on the Christian duty to pray, dedication in prayer, and resisting the temptation to discontinue prayer. It concludes by indicating that prayer is a matter of faith.

1. What does the word "always" express about the dedication we need in praying? Luke 18:1.
Comment: Concerning our habits of prayer, "always" does not mean we should pray every single minute of the day. If this were so, the faith involved in prayer would be a dead one, as we would never have time to do the works required with it (James 2:17-18, 20, 26). "Always" means that we should be faithful to our regular times of prayer. Concerning the time of prayer, "always" includes the fact that we should pray in both good and bad times. Sadly, some pray only in a crisis, and others forget to offer a prayer of thanksgiving when God has intervened to solve a problem or provide a blessing (I Thessalonians 5:17-18). Regarding the spirit of prayer, "always" means we should be continually ready to pray, praying whenever a crisis hits or a need arises. Because they reveal our priorities, good habits of prayer show dedication to God and strengthen our relationship with Him.

2. What causes people to discontinue praying? Same verse.
Comment: "Not lose heart" or "faint" (KJV) means to grow weary, to give in to evil, to turn coward. We must resist the human tendency of growing weary in prayer. We have a duty as the elect of God to pray. There are several major causes of losing heart: defilement, doubt, danger, distractions, and delay.

» The defilement of sin kills interest in spiritual exercises like prayer. Sin does not promote a good prayer life—in fact, it will stop it dead. "If I regard iniquity in my heart, the Lord will not hear" (Psalms 66:18).

» Praying with doubt is faithless, making the prayer useless. Doubting the inspiration of Scripture and the power of God hinders prayer (I Timothy 2:8). As prayer and faith go hand in hand, so do unbelief and not praying.

» Prayer must sometimes be done at dangerous times. Danger weeds out the coward from the courageous. Daniel faced real danger in praying, but kept on praying, even though it led to the lion's den (Daniel 6). Today, our dangers are varied, but the danger of embarrassment often affects people more than danger of physical harm.

» Satan is a master of causing distractions, especially during prayer time. Probably every saint has experienced his mind wandering, causing him to think about everything except what he should be praying about.

» Few things cause us to lose heart in praying more than delays in answers to our requests. Jesus uses this parable to teach us that, though answers often appear to take a long time in coming, we should persevere and not grow weary in praying to God.

3. Why does Jesus compare the dealings of God with a corrupt judge? Luke 18:2-8.
Comment: Jesus compares God, not with a good man, but with a godless man to emphasize the vast difference between this unjust judge and the righteous God. The conduct of the unjust judge exposes the chaotic and corrupt judgments in which he had prostituted himself. No one can compel him to do anything because he feels no regard for anyone, including God. He acts purely out of self-interest. Yet, if this unjust judge could avenge a widow whom he distained, how much more will the righteous God avenge his elect (Jeremiah 11:20)?

This parable reveals God's willingness to hear and answer the supplications of His elect (Luke 18:7), responding when they are offered according to His will. The word "avenge" (verses 5, 7-8) implies the working out of His vengeance in justice, not in retaliation. If God's elect are wrongly treated, they can be sure of vindication. So, if the unjust judge because of a selfish irritation avenges a troublesome widow, how much more will the selfless God come to our aid? We can expect substantially better treatment from a God of lovingkindness than from a heartless judge.

The widow, who speaks only five words, does not prevail because of her persuasive plea but because of her persistence. Sometimes too many words reveal a scarcity of desire or a lack of purpose. Jesus tells us long prayers and useless repetitions will not make God hear us any better (Matthew 6:7). He already knows our needs (verse 8).

God has assured us that He hears and answers prayer. We must have the faith of Christ that God can provide what we need, enjoys hearing us ask according to His will, and desires to give us abundantly what we should have.

The Parable of the Workers in the Vineyard

Matthew 20:1-16 (KJV)

1. For the kingdom of heaven is like unto a man [that is] an householder, which went out early in the morning to hire labourers into his vineyard.
2. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
3. And he went out about the third hour, and saw others standing idle in the marketplace,
4. And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
5. Again he went out about the sixth and ninth hour, and did likewise.
6. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
7. They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, [that] shall ye receive.
8. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them [their] hire, beginning from the last unto the first.
9. And when they came that [were hired] about the eleventh hour, they received every man a penny.
10. But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
11. And when they had received [it], they murmured against the goodman of the house,
12. Saying, These last have wrought [but] one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.
13. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
14. Take [that] thine [is], and go thy way: I will give unto this last, even as unto thee.
15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?
16. So the last shall be first, and the first last: for many be called, but few chosen.


Matthew Henry's Concise Commentary: The Parable of the Workers in the Vineyard

The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews.

The parable may also be applied more generally, and shows:
1. That God is debtor to no man.
2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at a great deal of knowledge, grace, and usefulness.
3. That the recompense of reward will be given to the saints, but not according to the time of their conversion.

It describes the state of the visible church, and explains the declaration that the last shall be first, and the first last, in its various references. Till we are hired into the service of God, we are standing all the day idle: a sinful state, though a state of drudgery to Satan, may be called a state of idleness.

The market-place is the world, and from that we are called by the gospel. Come, come from this market-place. Work for God will not admit of trifling. A man may go idle to hell, but he that will go to heaven, must be diligent.

The Roman penny was sevenpence halfpenny in our money, wages then enough for the day's support. This does not prove that the reward of our obedience to God is of works, or of debt; when we have done all, we are unprofitable servants; but it signifies that there is a reward set before us, yet let none, upon this presumption, put off repentance till they are old.

Some were sent into the vineyard at the eleventh hour; but nobody had hired them before. The Gentiles came in at the eleventh hour; the gospel had not been before preached to them.

Those that have had gospel offers made them at the third or sixth hour, and have refused them, will not have to say at the eleventh hour, as these had, No man has hired us. Therefore, not to discourage any, but to awaken all, be it remembered, that now is the accepted time.

The riches of Divine grace are loudly murmured at, among proud Pharisees and nominal Christians. There is great proneness in us to think that we have too little, and others too much of the tokens of God's favour; and that we do too much, and others too little in the work of God. But if God gives grace to others, it is kindness to them, and no injustice to us. Carnal worldlings agree with God for their penny in this world; and choose their portion in this life. Obedient believers agree with God for their penny in the other world, and must remember they have so agreed.

Didst not thou agree to take up with heaven as thy portion, thy all; wilt thou seek for happiness in the creature? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. See here the nature of envy. It is an evil eye, which is displeased at the good of others, and desires their hurt.

It is a grief to ourselves, displeasing to God, and hurtful to our neighbours: it is a sin that has neither pleasure, profit, nor honour. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves.

The Parable of the Ten Virgins

Matthew 25:1-13 (KJV)

1. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
2. And five of them were wise, and five [were] foolish.
3. They that [were] foolish took their lamps, and took no oil with them:
4. But the wise took oil in their vessels with their lamps.
5. While the bridegroom tarried, they all slumbered and slept.
6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
7. Then all those virgins arose, and trimmed their lamps.
8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
9. But the wise answered, saying, [Not so]; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
11. Afterward came also the other virgins, saying, Lord, Lord, open to us.
12. But he answered and said, Verily I say unto you, I know you not.
13. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.


Forerunner Commentary: The Parable of the Ten Virgins

Part One:
Knowing that human nature loses heart over time without the help of the Holy Spirit, Jesus understood that His church would need encouragement to be watchful while awaiting His second coming. For this reason, He gave the Parable of the Ten Virgins, found in Matthew 25:1-13, to some of the twelve disciples just days before His brutal crucifixion. The parable pictures ten virgins waiting for the Bridegroom's return. However, half of the virgins are unprepared because they lose heart in the face of their uncertainty, and as a result, they do not prepare and persevere to the end.

Jesus gives ample warning in His teaching concerning the last days and the need for spiritual preparation for them. But He also realizes that His church would need spiritual focus while waiting for His return. Therefore, He warns that lack of adequate preparation for His coming can be eternally devastating. Jesus makes the purpose of this parable clear in its last verse. "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming" (verse 13).

1. Who are the Ten Virgins? Matthew 25:1.
Comment: The characters of the parable are the "Bridegroom," also referred to as "Lord," who is Jesus Christ Himself, and, of course, "the ten virgins," representing those called of God (Matthew 22:14; Ephesians 4:1-6; I Peter 1:15; Revelation 17:14). The Bride is not mentioned because she represents the entire church, and the church is not presented here in its entirety. By implication, the Bride is represented in this parable more personally in its individual members (Psalm 45:14). But since the wedding feast could not be held without the Bride, and since five virgins miss the feast, all ten virgins cannot make up the Bride. These ten virgins, then, represent those individuals called into the church at the end time. "The daughters of Judah" are treated similarly in the Old Testament (Lamentations 2:13).

When Jesus gave this parable, the mystery of the church was not yet fully known (Ephesians 3:3-5). In it, the called are seen individually as "virgins" expecting the Bridegroom to come. In this way, the parable illustrates "many are called, but few are chosen" (Matthew 20:16; 22:14). Interestingly, the apostle Paul refers to the church at Corinth in its virgin character in II Corinthians 11:2, "I have betrothed you to one husband, that I may present you as a chaste virgin to Christ." Virgin character refers to the whole church, but virgins (plural) describes individual members of the body. Jesus makes this parable very personal to highlight the need for each individual's spiritual preparedness.

2. What are the similarities between the two types of virgins?
Matthew 25:1-5.
Comment: In the introduction, we see revealed important characteristics about the two groups that obviously describe two different types of attitudes. These traits make the two groups' approaches to the wedding celebration predictable, summarized by the contrasting behaviors of sincerity and superficiality. The two have some interesting similarities that cause them to appear the same outwardly.

Both groups were in the same place going to meet the bridegroom (verse 1). The spiritually unprepared Christian may sit right beside the spiritually prepared Christian in Sabbath services, similar to the state of the tares and wheat (Matthew 13:24-30). They both seem interested in the same things and seem to have the same character. Both may diligently give tithes and offerings and serve their brethren. It may only be in a crisis that the real differences show up, and then attendance may begin to wane, and their monetary support of the church may slow or even stop.

Both groups were carrying lamps (verse 1), so these vessels are not a sign of who had prepared. Similarly, a person carrying a Bible to church does not show that that person has prepared by study and prayer during the previous week to overcome sin and produce spiritual fruit. Neither does it show that the Holy Spirit exists within a person.

Both groups slumbered and slept (verse 5). Even the most dedicated and sincere saints may temporarily become spiritually lethargic. The fact that the Bridegroom delayed His coming is one of Jesus' many hints that His return may be much later than expected. From the perspective of the first-century church, Christ has delayed for almost 2,000 years! Nevertheless, we should not allow ourselves to become lethargic about His eventual return (Habakkuk 2:3). The word "slumbered" is actually nod, a transient act, whereas "slept" should be sleeping, a continuous act. Thus, we see the progression of lethargy. First, the virgins nodded their heads as if napping, and later, they slept continuously and deeply. Initial weariness is the first step to further spiritual decay. It is vital to catch temporary apathy early to prevent permanent disillusionment.

The ten virgins' service and reverence to God is done perfunctorily. It is more of a habit than a sincere zeal, and this is seen in Christians' routine attendance at Sabbath services. They obey God almost mindlessly, developing it into a routine over time. Their lack of emotional maturity and forethought carries them through life in lightheaded bliss, and so they remain with the church, just filling a seat or attending only occasionally.

Those who follow the Lamb are called virgins (Revelation 14:4), symbolizing their spiritual purity, but it appears only half of the virgins are presented as the Bride to Christ. We have identified the ten virgins and analyzed the similarities of the two groups of five virgins. Next time, we will analyze their decisive differences.

Part Two:
The Parable of the Ten Virgins (Matthew 25:1-13) pictures the members of the church as virgins waiting for the bridegroom's return. They all carry oil-filled lamps to light their way while waiting through the darkness of night. However, half of them are unprepared; these foolish virgins have no reserve oil to refill their flickering lamps. While they are gone buying new oil, the bridegroom comes and the door to the wedding is shut. This pictures some losing heart during the bridegroom's delay and not persevering to the end.

In Part One, we identified the ten virgins and analyzed the similarities of the two groups of five virgins. Those who follow the Lamb are called virgins (Revelation 14:4), symbolizing their spiritual purity, but it appears that only half of them are presented to Christ. Part Two will analyze some of the decided differences. Jesus points out two main differences between the two types of virgins: One deals with the description of the groups and the other with their diligence.

1. How do the descriptions of the two groups differ? Matthew 25:2.
Comment: Jesus describes one of the groups as wise and the other as foolish. The wise virgins are intelligent, practical, and careful, but the foolish are dull-minded, unrealistic, and careless. "Foolish" is translated from the Greek word moros, from which derives the English word "moron." Their conduct warranted their uncomplimentary description—after all, are we not known by our fruit or the lack of it (Matthew 7:17-20)? The major difference between the wise and the foolish is found in their attitudes. The moronic attitude is spiritually poor, blind, and naked because it has no true vision of the future (Revelation 3:14-22), even though God and His Son have plainly set into motion Their wonderful plan of salvation. The foolish virgins do not recognize the presence of any real sin in their lives. They are spiritually lukewarm.

2. How does the diligence of the two groups differ?
Matthew 25:3-4.
Comment: There is a strong contrast in the diligence of the two groups. One takes sufficient oil with it, but the other does not. Since the procession is at night, and the lamps have only a small oil reservoir, they have to replenish the oil periodically. The wise virgins prepare by carrying extra oil for when the lamps run low. This pictures readiness for future needs, which requires forethought, planning, and dedication. The foolish virgins do not prepare, content to carry only enough to appear wise. They carry out God's instructions with the least amount of effort they think they can get away with (Ecclesiastes 9:10). The foolish are not spiritually concerned about their future, but the wise are, even though they have to carry the extra weight of an oil container. However, this extra preparation gives them the hope and faith they need to meet the bridegroom successfully and enter the marriage feast.

3. Why do the wise virgins refuse to share with the foolish? Matthew 25:8-9.
Comment: It was midnight, and the lamps were needed for the procession and the rest of the night. The reserve oil supply was only enough to supply oil for the lamps of the five wise virgins. So the inability of the wise to provide oil for the foolish illustrates that no one can give to another what he has done to add works to his faith (James 2:14, 17-22, 24, 26). Our faith must be our own through Jesus Christ; it cannot be borrowed. Moral character or spiritual gifts cannot be transferred from one person to another. To delay submission and obedience to Christ is to risk eternal death. Therefore, to delay preparation for His return is nothing short of spiritual negligence.

4. Was the closing of the door to the wedding feast fair?
Matthew 25:10-12.
Comment: The door is shut with finality. The verb tense says the door is shut to stay shut. Therefore, at that point, no one's repentance, prayer, or pleading can change that fact. Noah's ark having its door sealed shut is a similar vivid illustration of its finality (Genesis 7:16)—it was shut to stay shut throughout the Flood. All the pleading in the world would not open the ark's door to others after it was shut. Once Christ has come or we have died, our opportunity to be among the firstfruits of the Kingdom will have been decided. The door's closing is fair because everyone had ample time to prepare for the bridegroom's coming. He does not come early in the evening but late. He is even delayed (verse 5), giving extra time to be ready. We have our whole lives—all the years of Christ's longsuffering and patience with us—to prepare. Therefore, it is just and fair that the door is shut when our last hour comes. Isaiah recognizes man's tendency to procrastinate in his warning, "Seek the Lord while He may be found, call upon Him while He is near" (Isaiah 55:6).

The foolish Laodicean attitude dictates that one needs nothing else spiritually, but such a one will be rudely awakened to realize his terrible unpreparedness. This attitude is bankrupt of vision and foresight. It sees no need to prepare for the eventualities of life either physically or, more importantly, spiritually. Opportunities come and go through life, and no opportunity is so greatly lost than that of the foolish virgins. They fail to realize that the bridegroom would probably come later than expected. They lack faithful perseverance in thought and action.

The lesson Christ emphasizes in this parable is to be prepared for the future, namely, the coming of Christ. The prophet Amos expresses this powerfully: "Prepare to meet your God, O Israel!" (Amos 4:12). Human beings have little trouble preparing for everything, except meeting God. The last verse of the parable (verse 13) makes its purpose ring in our ears: "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

The Parable of the Wedding Feast

Matthew 22:1-14 (KJV)

1. And Jesus answered and spake unto them again by parables, and said,
2. The kingdom of heaven is like unto a certain king, which made a marriage for his son,
3. And sent forth his servants to call them that were bidden to the wedding: and they would not come.
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.
5. But they made light of [it], and went their ways, one to his farm, another to his merchandise:
6. And the remnant took his servants, and entreated [them] spitefully, and slew [them].
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.
8. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
9. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
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.
11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
12. And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
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.
14. For many are called, but few [are] chosen.


Forerunner Commentary: The Parable of the Wedding Feast

While teaching in the Temple in Jerusalem, Jesus presents a parable to the chief priests and elders (Matthew 22:1-14). To make His point, Jesus uses the illustration of a wedding feast given by a king in celebration of his son's marriage. It reveals the blending of mercy and justice in God's character, as well as the Jewish leaders' neglect of God's offers of mercy and the judgment that falls on those who abuse their privileges.

In the Parable of the Marriage Feast, Jesus answers the Pharisees, who were enraged at Him for His blunt rebuke of them in Matthew 21:33-44. Jesus continues His frank teaching to expose their rejection of the gospel, portraying them as ungrateful citizens who would reject their king's invitation. In this Bible Study, we will see how Jesus uncovers what was going on in their minds and in their conduct, as opposed to what they said.

1. What are this parable's significant features? Matthew 22:1-14; Revelation 19:7-9; John 3:29.
Comment: Clearly, "a certain king" refers to the Father, and the king's son, the bridegroom, is Jesus Christ. The bride is God's church, but it is not a primary issue in this parable, nor is the marriage itself. However, the marriage feast is prominent, illustrating the full benefits of God's truth: fellowship with God, excellence, abundance, and happiness. God offers such a spiritual banquet to "the called." The glorious feast He has spread includes pardon of sin, favor with God, peace of conscience, exceedingly great and precious promises, access to the throne of God, and the power of the Holy Spirit.

2. How is the first invitation different from the other two? Matthew 22:1-3; II Corinthians 11:2; Ephesians 5:24-32.
Comment: God offered ancient Israel a part in His plan of salvation, but they could not keep focused on Him. Through every call addressed to them by the prophets, they slipped and fell in willful ignorance. Those invited by the first invitation would not come. They returned their invitation unopened. They treated it indifferently as if to despise it. So preoccupied with worldly interests, they would not even take the time to open it.

3. How is the second invitation different from the other two? Matthew 22:4-7; 23:34-36; Luke 21:20-24; Proverbs 1:24-26.
Comment: This invitation is more precise and urgent than the first. Everything was ready for the marriage celebration, yet the servants sent in this round of invitations were no more successful than the first. The king's kindness was met with contemptuous ridicule; indifference became scorn. The invitees' business interests meant more than their obligations to the king. Some were even murderously hostile, showing their wickedness in their treatment of his servants.

God's servants, the prophets, were ridiculed, attacked, and abused, and since Christ's death, his servants have been just as cruelly treated. The disrespectful refusal of the invitation, leading to the more grievous sin of murder, results in unexpected judgment. The initial prophetic fulfillment of this can be seen in Jerusalem's destruction in ad 70, when the Roman armies of Titus ("his armies") destroyed the city. God carried out this judgment on a people who utterly rejected both His Son and His servants.

4. How is the third invitation different from the others? Matthew 22:8-10; II Thessalonians 1:3-10.
Comment: This invitation reveals divine mercy offered to the Gentiles in addition to the Israelites. The good and bad represent the whole spectrum of moral character. The king's invitation shows no partiality; God can call both the good and the bad out of this world. But will the person repent, change his ways? Human goodness cannot earn an invitation to be called. So the good and bad are only welcome by invitation from God through the blood of Christ.

5. Why is it important for the guests to wear proper wedding garments? Matthew 22:11-14; Isaiah 64:6; Zechariah 3:3-4; Romans 13:14; Revelation 3:4-5; 19:7-9.
Comment: The guests do not enter the wedding hall immediately. Those gathered from the highways would be inappropriately clothed, so time is given them to clothe themselves in proper attire provided by the king. The parable suggests that, not only did the man not have on a wedding garment, but he did so intentionally. He decides against clothing himself properly, even though the appropriate clothing is available. His presence at the wedding is a sign of his rebellion against the king's authority and majesty, symbolized by the feast. When the man realizes his sin against the king's order, he is speechless as his judgment is pronounced.

The wedding garment, conspicuous and distinctive, represents a person's righteousness. It symbolizes the habit of sincerity, repentance, humility, and obedience. It replaces the street clothes that stand for the habits of pride, rebellion, and sinfulness. Biblically, beautiful clothing indicates spiritual character developed by submission to God. Paul exhorts Christians to "put on the Lord Jesus Christ" like a garment. Clothing, then, represents a Christ-covered life, and as a result, character consistent with God's way of life.

The Parable of the Two Sons

Matthew 21:28-32 (KJV)

28. But what think ye? A [certain] man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.
29. He answered and said, I will not: but afterward he repented, and went.
30. And he came to the second, and said likewise. And he answered and said, I [go], sir: and went not.
31. Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.
32. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.


Forerunner Commentary: The Parable of the Two Sons

Some parables are designed to convince people of their own sin. For instance, Nathan convinces King David of the seriousness of his sin with Bathsheba by using a parable (II Samuel 12:1). In the New Testament, Jesus Christ pointedly targets the evil of His adversaries with parables in a manner they cannot deny or refute. Such condemnatory parables are appeals to the offenders to repent, and they simultaneously judge them out of their own mouths.

In the Parable of the Two Sons (Matthew 21:28-32), Jesus fully intends to have the chief priests and elders of the people convict themselves. From the first words of His parable—"But what do you think?"—Jesus has them questioning their own thoughts and motives. Obviously, He wants them to react to His parable as David did to Nathan's, but as subsequent events show, they did not. Will we?

1. How do the character traits of the two sons differ? Matthew 21:28; Hebrews 3:8-13; Romans 10:2-4.
Comment: The character of each son is vastly different. One son is independent, disobedient, and insolent, but after thinking about his ways, returns to carry out his responsibility. The second is a big talker, full of promises but no action. In these two men, Christ describes, on the one hand, sinners of all types, who, when convicted by John the Baptist and Himself, turned away from their iniquities, repented, and obeyed God. On the other hand are the scribes, Pharisees, and other self-righteous people who feign a zeal for the law but will not receive the gospel.

2. Why does the first son regret his disobedience? Matthew 21:29; Job 24:1-25; Lamentations 3:27; Romans 8:7.
Comment: Both sons hear the same command: "Son, go work today in my vineyard." Parents should not raise their children in the destructiveness of idleness, and similarly, God commands His children to work, though we are all heirs. Generally, the first reaction of a sinner to God's truth is "I will not!" which shows the enmity between man and God. The disobedient son represents those who have no desire to make an effort to obey God. They neither fear God nor pretend to, seeing no immediate reward for their efforts. Although hypocrisy may exist in other areas of their lives, they are not hypocritical in their stance toward God—they flat out reject Him! Eventually, when called, they realize that true happiness is to work for God to produce eternally rewarding fruit.

3. Why does the second son not go to work in his father's vineyard? Matthew 21:30; 23:25-26; Job 8:13; 27:8-12; Luke 6:45; Galatians 5:19-23.
Comment: The second son deceitfully professes respect and obedience, but he never does his duty. The contradiction between his word and his work exposes his major character flaw—hypocrisy. It is harder to convince a hypocrite of his true state than a flagrant sinner because, in deceiving himself, the hypocrite follows his own standards and form of godliness. Contrarily, the flagrant sinner knows he is evil.

Many in mainstream Christianity profess to know God but deny Him in their works. They appear pious at church, but their personal lives are riddled with sin. They are living a lie, and out of their smooth mouths their deceitful hearts speak. Their efforts produce the works of the flesh rather than the fruit of the Spirit. The second son does not go to work because he lives for the moment and never comprehends his father's ultimate plan, its wonderful results, and its long-term benefits.

4. Since both sin, why does the openly disobedient son eventually do the will of his father? Matthew 21:31; Luke 7:29-30; Ezekiel 18:30-32; Acts 3:19; Romans 2:4-11.
Comment: The sons' ultimate actions reveal their difference. The first son, after open refusal, repents of his sin—better late than never—and goes to work for his father. He overcomes and changes from bad to good. After experiencing the negative results of sin, he yields to God's instruction, changing direction and doing as his father commanded him—the fruit of his repentance.

The proof of our repentance comes to light when we comply with the Father's will and do good works with the help of the Holy Spirit. The result is the production of the fruit of the Spirit.

5. Why do the Pharisees not recognize true righteousness? Matthew 21:32; Luke 7:36-50; Revelation 3:16-17.
Comment: John the Baptist proclaimed the truth and lived it, but the Pharisees rejected John's witness and professed their own righteousness while living unrighteously. In this parable, Jesus distinguishes those who generally knew the way of God (Jews) from those who did not (Gentiles). The Jews initially appeared righteous, having the revelation of God and the ordinances of justice established among them. The Gentiles were initially ignorant of righteousness—the way of God—and were sinful in all their conduct. From this, we can learn that those who feel they are knowledgeable and need nothing more fail to realize their spiritual bankruptcy and see no need to change. They may appear righteous, but being deceived by Satan, they believe their own righteousness will save them. Therefore, because they see no sin in their lives, they see no reason to repent.

But God's true church—the Bride of Christ—makes herself ready by repenting and overcoming sin, by truly valuing and appreciating the sacrifice of Jesus Christ, and by obeying and revering the Father and His Son. The long-term rewards for obeying the Father's command to work in His vineyard are tremendous.

The Parable of the Tenants

Matthew 21:33-44 (KJV)

33. Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
35. And the husbandmen took his servants, and beat one, and killed another, and stoned another.
36. Again, he sent other servants more than the first: and they did unto them likewise.
37. But last of all he sent unto them his son, saying, They will reverence my son.
38. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
39. And they caught him, and cast [him] out of the vineyard, and slew [him].
40. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
41. They say unto him, He will miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.
42. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?
43. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.


Forerunner Commentary: Parable of the Wicked Vinedressers

Matthew, Mark, and Luke all record Jesus' Parable of the Wicked Vinedressers (Matthew 21:33-46; Mark 12:1-12; Luke 20:9-19). Not long before, the scribes, chief priests, and elders had accused Him of taking too much authority upon Himself, but in this parable, they find themselves indicted for high crimes. Having discounted Jesus Christ as the Son of God with all authority, in this story they—and the people (see Luke 20:9)—learn His identity, who sent Him, and the death He would die at their hands. In earlier parables, He had exposed the religious leaders of His day as spiritually empty impostors, and now, in this more condemnatory parable, He reveals them to be persecutors and murderers as well.

1. What does this parable's symbolism mean? Matthew 21:33 (Mark 12:1; Luke 20:9); Deuteronomy 7:8; Ephesians 2:14.
Comment: The Bible often compares Israel to a vine or a collection of vines in a vineyard (Psalm 80:8-15; Isaiah 5:1-7). The vinedressers represent the civil and religious leaders of Israel and Judah whose duty was to guide the nation righteously but who were corrupt in their dealings. The vineyard being leased to them symbolizes their temporary possession and responsibility to care for it. The landowner (God) planted a hedge (the law with all its ordinances) around the vineyard to protect the vineyard from outside attack, keeping Israel separate from other nations for His special purpose. The tower symbolizes God's watchful oversight of the nation.

2. Why do the vinedressers beat, kill, and stone the servants? Matthew 21:34-36 (Mark 12:2-5; Luke 20:10-12); Luke 13:34; Hebrews 11:36-37; I Samuel 8:7; 22:18; I Kings 19:10.
Comment: The servants represent the prophets God sent to Israel, and the fruit borne are those who responded to their efforts. The wicked vinedressers "beat" one servant (meaning to flay or whip so that the skin is taken off), denoting the harsh, unjust treatment God's servants received. They kill another, representing the many prophets who died at the hands of Israel's leaders. They stone a third, not necessarily to death, for Mark records, "At him they cast stones and wounded him in the head, and sent him away." God's servants had experienced all these things. The wicked vinedressers' actions show their rejection, not of the servants, but of the landowner, God. For centuries, He had sent the prophets to warn and witness to the Israelites, and they had been persecuted and slain. There was no purpose in continuing to send more prophets to the people, so He sent His Son.

3. Why do the vinedressers want to kill the son? Matthew 21:37-40 (Mark 12:6-8; Luke 20:13-15); John 3:16-17; I John 4:9,14; Romans 8:3, 32; Galatians 4:4.
Comment: The vinedressers wanted what the son would receive as heir, but they did not want to follow his example. Mark adds that he was an only son, greatly beloved, amplifying how truly valuable he was. God had one only-begotten and well-beloved Son to send, whom the world should reverence—honor and esteem—just as the Father (John 5:23). The vinedressers thought that, by killing the only son, they could easily steal the landowner's possessions already entrusted to them.

Jesus foretells His own death at the hands of the Jews just as they had persecuted and slain the prophets for centuries. He then asks the leaders about the proper way to deal with those who killed the servants. He wants them to condemn themselves by their own mouths and realize the justice of their coming punishment. They had the freewill to reverse their direction, but pride caused them to hate Christ all the more.

4. What is the ultimate fate of those who mistreat God's servants? Matthew 21:41-42 (Mark 12:9-11; Luke 20:16-18); Acts 4:11; Romans 9:33; Ephesians 2:20; I Peter 2:7.
Comment: Jesus purposes to show the religious leaders the justice of taking away their national privileges and punishing them by destroying their city and nation. Had He stated this at first they would have ignored him, but by using a parable, He forces them to condemn themselves with the truth. However, they still do not grasp the significance of their admission. Jesus expresses the principle by quoting Psalm 118:22-23, making them see that God would do to them what the landowner did to the vinedressers. The cornerstone—Jesus Christ—is the foundation of God's Temple, the church, but the builders rejected it because Jesus did not "fit" their preconceived idea of the Messiah. Even though the Jews rejected Jesus, God overruled them and made Him "the chief cornerstone," an act proven to be God's doing by the resurrection and the subsequent miraculous founding of the church.

5. Who receives the Kingdom of God? Matthew 21:43-46 (Mark 12:12; Luke 20:18-19); Matthew 8:12; 3:12; Acts 28:28; Isaiah 8:14-15; Daniel 2:34-35, 44-45.
Comment: The Israelites had been God's chosen people, and He took away this privilege, giving that blessing to a special people—the church—who would bear the fruits of righteousness. Jesus alludes to Himself as the Stone and describes the escalating consequences of opposing Him. Those who oppose Him out of ignorance or weakness will suffer harm, but if they willfully reject Christ, the Stone will crush them into dust and scatter them in the wind. This warning was not lost on the chief priests, scribes, and elders, intensifying their enmity toward Christ and confirming His accurate portrayal of them in the parable. It reveals the authority of Christ as the Son, Heir, and Judge, as well as the unenviable fate of those who reject Him.

The Parable of the Sower

Matthew 13:1-9 (KJV)

1. The same day went Jesus out of the house, and sat by the sea side.
2. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
3. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4. And when he sowed, some [seeds] fell by the way side, and the fowls came and devoured them up:
5. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:
6. And when the sun was up, they were scorched; and because they had no root, they withered away.
7. And some fell among thorns; and the thorns sprung up, and choked them:
8. But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
9. Who hath ears to hear, let him hear!


Forerunner Commentary: The Parable of the Sower

When the gospel of the coming Kingdom of God is preached in all the world as a witness, the ears that hear it are not always receptive of this priceless knowledge. In the Parable of the Sower (Matthew 13:3-8, 19-23; Mark 4:3-9, 14-26; Luke 8:4-8, 11-15), Jesus reveals why, using three component elements: the sower, the seed, and the soils.

This parable describes what happens after the seed is sown, the different types of soils on which it falls, and the resultant effects. The parable's focus is not on the sower as much as on the various soils. Nevertheless, the sower—Jesus Christ (Matthew 13:37)—is not incidental, for without Him there could be no sowing and thus no possibility of fruit being produced.

1. What natural conditions regarding seed and soils is Jesus describing? Matthew 13:3-8; Mark 4:3-9; Luke 8:4-8.
Comment: A farmer places seed in the ground so it will sprout and bear fruit. Some seeds fall on hard ground that the plow has not turned. Here, the seed cannot sink into the soil, and the birds easily find and devour it.

Some seeds fall on stony places, where there is little or no soil for the roots to take in sufficient nourishment for the plant. Initially, they appear to grow quicker because, with less soil to grow through, it does not take them as long to reach the surface. When the sun grows hot, however, the sprouts wither away, the result of insufficient root systems.

The seeds that fall among thorns—in a part of the field where the thorns and shrubs had been sloppily cleared but not removed—are crowded, shaded, and choked by debris.

The seeds that fall on fertile and rich soil produce a crop that varies in its yield. It is common to produce a hundred, sixty, or thirty grains for each one that is sown. Some strains of wheat will produce a crop twelve or fifteen hundred times the original amount of seed sown.

2. Does God's Word fall only on the ears of those chosen by Him? Matthew 13:4, 19; Mark 4:15; Luke 8:12.
Comment: The seed represents the Word of God communicated in various ways: in writing, preaching, and acts of divine intervention. Understanding the gospel comes only by the power of the Holy Spirit; without this spiritual power, the hearer is susceptible to having the knowledge of God stolen by Satan, the accuser and tempter.

God's Word sometimes falls on the ears of people whose heart is calloused by sin, on whom it makes no real impression. Like seed on a hard-packed road, it is consumed before it ever has a chance to develop. Such hardened people soon lose interest in Christ's good news and continue in the ways of the world.

3. Are all who are intrigued by God's Word chosen by Him? Matthew 13:5-6, 20-21; 22:14; Mark 4:16-17; Luke 8:13; 13:23-24.
Comment: The stony ground represents those who hear the gospel and feel intrigued and excited by it because it is new or interesting, yet they have no depth of understanding. Since they have not changed their minds or repented, they are not true Christians. Seeing no sin in themselves, they do not realize the true value of Christ's sacrifice. Not having internalized God's truth as a personal conviction, when they face trials and persecution, they fall—as a rootless seed shrivels before the scorching of the sun.

These people suffer anxiety from sin, and when they hear God's offer of mercy, they seem to respond properly. God's truth offers them peace of mind, pardon from sin, and salvation with eternal life. Since they think they are forgiven, their anxieties seem to disappear, and they feel a temporary peace and happiness. However, they have no foundation for permanent joy. Their gladness soon subsides, as does their desire to live righteously. Without appreciation for Christ's sacrifice and conviction to resist temptation, trial and persecution causes them to fall away. All they ever had was mere excited human emotion, an insufficient motivation to sustain a person throughout the long process of conversion.

4. Are God's chosen people above being enticed by the world? Matthew 13:7, 22; 7:13-14; Mark 4:18-19; Luke 8:14; I Timothy 6:7-11.
Comment: The thorny ground represents those who are consumed by the cares and anxieties of this physical life and the deceitful enticements of wealth. The constant pressures of ordinary life—providing for our needs, education, employment, social duties, etc.—can be distracting, causing us to ignore God and Christian growth.

The desire for wealth magnifies this distraction. Wealth is enticing but never yields the expected rewards; it promises to make us happy but, when gained, does not. Further, in pursuing wealth, we are tempted to be dishonest, cheat, oppress, and take advantage of others.

5. Does God's calling require more than just an emotional response? Matthew 13:8, 23; Mark 4:20; Luke 8:15; Acts 22:14; Ephesians 4:1-6.
Comment: The good ground corresponds to those whose hearts and minds are softened by God's calling and receive it genuinely. It is a rich and fine soil—a mind that submits itself to the full influence of God's truth. They not only accept God's Word—the message of Jesus Christ, as rich soil accepts a seed for growth—they also live by it and bear fruit.

In agricultural circles, it is commonly thought that three-fifths of the seed sown does not grow to harvest. According to Jesus' parable, three-fourths of the audience received seed but produced no fruit. Realistically, how much increase of spiritual fruit are we producing? Are we returning thirty-fold, a reasonable return; sixty-fold, a more productive return; or a hundredfold, an outstanding, God-honoring return?