The Parable of the Weeds or Tares (KJV: tares, WNT: darnel, DRB: cockle) is a parable of Jesus which appears in . The parable relates how servants eager to pull up weeds were warned that in so doing they would root out the wheat as well and were told to let both grow together until the harvest. Later in Matthew, the weeds are identified with "the children of the evil one", the wheat with "the children of the Kingdom", and the harvest with "the end of the age". A shorter, compressed version of the parable is found without any interpretation in the apocryphal Gospel of Thomas.
Narrative The parable in the Gospel of Matthew goes as follows:
Analysis
The word translated "tares" in the King James Version is (zizania), plural of (zizanion). This word is thought to mean darnel (Lolium temulentum), a ryegrass which looks much like wheat in its early stages of growth.
The Weymouth New Testament, a translation of the Greek, translates the word as "Darnel". The Douay-Rheims Bible translates the word as "Cockle", possibly referring to the "White Cockle". Roman law prohibited sowing darnel among the wheat of an enemy, suggesting that the scenario presented here is realistic. Many translations use "weeds" instead of "tares".
A similar metaphor is wheat and chaff, replacing (growing) tares by (waste) chaff, and in other places in the Bible "wicked ones" are likened to chaff.
Verna Holyhead suggests that the burning of the unwanted tares (Matthew 13:30) refers to their use as fuel rather than merely their destruction.Holyhead, V. (2007), Welcoming the Word in Year A: Building on Rock, p. 136, Liturgical Press, Collegeville, Minnesota
Interpretation An eschatological interpretation is provided by Jesus in :
Although Jesus has distinguished between people who are part of the Kingdom of Heaven and those who are not, this difference may not always be readily apparent, as the parable of the Leaven indicates. However, the final judgment will be the "ultimate turning-point when the period of the secret growth of God's kingdom alongside the continued activity of the evil one will be brought to an end, and the new age which was inaugurated in principle in Jesus' earthly ministry will be gloriously consummated."
St. Augustine pointed out that the invisible distinction between "wheat" and "tares" also runs through the Church:
Some Christians understand "the children of the evil one" and "the children of the kingdom" to be something else than humans. Origen for instance offered such an interpretation. He also argued that Jesus's interpretation of the parable needs an interpretation of its own, pointing to the phrase with which Jesus followed his exposition of the parable, namely, "He who has ears to hear, let him hear", which occurs after biblical passages with a hidden meaning (see and ). Here is an abridged version of Origen's commentary on Jesus's interpretation of the parable:
The parable seems to have been interpreted in a similar way by Athenagoras who stated that "false opinions are an aftergrowth from another sowing", and by St. Gregory Nazianzen who exhorted those who were going to be baptized: "Only be not ignorant of the measure of grace; only let not the enemy, while you sleep, maliciously sow tares." Moreover, St. Gregory of Nyssa relates how his sister St. Macrina cited the parable as a scriptural support for her idea that God gave humans a passionate nature for a good purpose and that passions become vices when we fail to use our reason properly. In her opinion, the "impulses of the soul, each one of which, if only they are cultured for good, necessarily puts forth the fruit of virtue within us", are the good seed, among which "the bad seed of the error of judgment as to the true Beauty" has been scattered. From the bad seed, "the growth of delusion" springs up by which the true Beauty "has been thrown into the shade."
Due to this, "the seed of anger does not steel us to be brave, but only arms us to fight with our own people; and the power of loving deserts its intellectual objects and becomes completely mad for the immoderate enjoyment of pleasures of sense; and so in like manner our other affections put forth the worse instead of the better growths." But "the wise Husbandman" leaves the growth of the "error as to Beauty" to remain among his seed, "so as to secure our not being altogether stripped of better hopes" by our passions having been rooted out along with it. For "if love is taken from us, how shall we be united to God? If anger is to be extinguished, what arms shall we possess against the adversary? Therefore the Husbandman leaves those bastard seeds within us, not for them always to overwhelm the more precious crop, but in order that the land itself (for so, in his allegory, he calls the heart) by its native inherent power, which is that of reasoning, may wither up the one growth and may render the other fruitful and abundant: but if that is not done, then he commissions the fire to mark the distinction in the crops." Finally, Theophylact of Ohrid believed that the parable has a double meaning, writing that the field "is the world, or, each one’s soul", that the "good seed is good people, or, good thoughts", and that the tares are heretics, or, bad thoughts.
Religious toleration
This parable has often been cited in support of various degrees of religious toleration. Once the wheat is identified with orthodox believers and the tares with heretics, the command Let both grow together until the harvest becomes a call for toleration (at least to some degree).
Preaching on the parable, St. John Chrysostom declared that "it is not right to put a heretic to death, since an implacable war would be brought into the world" which would lead to the death of many saints. Furthermore, he suggested that the phrase Lest ye root up the wheat with them can mean "that of the very tares it is likely that many may change and become wheat." However, he also asserted that God does not forbid depriving heretics of their freedom of speech, and "breaking up their assemblies and confederacies".
In his "Letter to Bishop Roger of Chalons", Bishop Wazo of Liege (c. 985-1048 AD) relied on the parable to argue that "the church should let dissent grow with orthodoxy until the Lord comes to separate and judge them", a remarkable departure from the standard Catholic view of the time of handing over heretics to the secular arm to be punished.
Opponents of toleration, such as Thomas Aquinas and the inquisitors, but also John Calvin and Theodore Beza, did not interpret the parable as excluding the execution of heretics. Some argued that a number of tares can be carefully uprooted without harming the wheat. What is more, the tares could be identified with moral offenders within the Church, or alternatively the prohibition of pulling up the tares could be applied only to the clergy, not to the magistrates. As a millennialist, Thomas Müntzer could call for rooting up the tares, claiming that the time of harvest had come.
Martin Luther preached a sermon on the parable in which he affirmed that only God can separate false from true believers and stressed that killing heretics ends any opportunity they may have for salvation:
From this observe what raging and furious people we have been these many years, in that we desired to force others to believe; the Turks with the sword, heretics with fire, the Jews with death, and thus outroot the tares by our own power, as if we were the ones who could reign over hearts and spirits, and make them pious and right, which God's Word alone must do. But by murder we separate the people from the Word, so that it cannot possibly work upon them and we bring thus, with one stroke a double murder upon ourselves, as far as it lies in our power, namely, in that we murder the body for time and the soul for eternity, and afterwards say we did God a service by our actions, and wish to merit something special in heaven.
He concluded that "although the tares hinder the wheat, yet they make it the more beautiful to behold". Several years later, however, Luther emphasized that the magistrates should eliminate heretics: "The magistrate bears the sword with the command to cut off offense. ... Now the most dangerous and atrocious offense is false teaching and an incorrect church service." Ironically, the Catholic Church considered Martin Luther and the rest of the Protestant Reformers to be heretics themselves.
Roger Williams, a Baptist theologian and founder of Rhode Island, used this parable to support government toleration of all of the "weeds" (heretics) in the world, because civil persecution often inadvertently hurts the "wheat" (believers) too. Instead, Williams believed it was God's duty to judge in the end, not man's. This parable lent further support to Williams' Biblical philosophy of a wall of separation between church and state as described in his 1644 book, The Bloody Tenent of Persecution.
The Protestant John Milton, in Areopagitica (1644), calling for freedom of speech and condemning Parliament's attempt to license printing, referred to this parable and the Parable of Drawing in the Net, both found in Matthew 13:
[I]t is not possible for man to sever the wheat from the tares, the good fish from the other fry; that must be the Angels' ministry at the end of mortal things.
Commentary from the Church Fathers Chrysostom: "In the foregoing parable the Lord spoke to such as do not receive the word of God; here of those who receive a corrupting seed. This is the contrivance of the Devil, ever to mix error with truth."
Jerome: "He set forth also this other parable, as it were a rich householder refreshing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not 'a second parable', but another; for had He said 'a second', we could not have looked for a third; but another prepares us for many more."
Saint Remigius: "Here He calls the Son of God Himself the kingdom of heaven; for He saith, The kingdom of heaven is like unto a man that sowed good seed in his field."
Chrysostom: "He then points out the manner of the Devil’s snares, saying, While men slept, his enemy came and sowed tares in the midst of the wheat, and departed. He here shows that error arose after truth, as indeed the course of events testifies; for the false prophets came after the Prophets, the false apostles after the Apostles, and Antichrist after Christ. For unless the Devil sees somewhat to imitate, and some to lay in wait against, he does not attempt any thing. Therefore because he saw that this man bears fruit an hundred, this sixty, and this thirty-fold, and that he was not able to carry off or to choke that which had. taken root, he turns to other insidious practices, mixing up his own seed, which is a counterfeit of the true, and thereby imposes upon such as are prone to be deceived. So the parable speaks, not of another seed, but of tares which bear a great likeness to wheat corn. Further, the malignity of the Devil is shown in this, that he sowed when all else was completed, that he might do the greater hurt to the husbandman."
Chrysostom: "In what follows He more particularly draws the picture of an heretic, in the words, When the blade grew, and put forth fruit, then appeared the tares also. For heretics at first keep themselves in the shade; but when they have had long license, and when men have held communication with them in discourse, then they pour forth their venom."