Why does Matthew 13:28 attribute the sowing of weeds to an enemy? Text And Terminology Matthew 13:28 : “‘An enemy did this,’ he replied. So the servants asked him, ‘Do you want us to go and gather them?’ ” The Greek term for “enemy” is ὁ ἐχθρός (ho echthros), a singular personal noun used elsewhere in the Gospels for Satan (Matthew 13:39; Luke 10:19). “Weeds” translates ζιζάνια (zizania), almost certainly Lolium temulentum (darnel), a toxic mimic of wheat. Agricultural And Legal Background First-century listeners immediately recognized an act of agricultural sabotage. Roman law (Digest 47.8.2) specifically outlawed “malicious sowing of darnel in another’s field,” carrying severe penalties. Pliny the Elder (Natural History 18.17) records that zizania was a known threat that “enters wheat fields by stealth.” Jesus’ audience would understand that such an act came only from a hostile party, never from the landowner or his servants. Literary Context In Matthew 13 The parable is one of seven “mysteries of the kingdom” in Matthew 13. In each, Jesus discloses hidden spiritual realities (Matthew 13:11). The pattern: a public parable, private explanation, then practical application. Verses 37-39 explicitly decode the symbols: • Sower = “the Son of Man.” • Field = “the world.” • Good seed = “sons of the kingdom.” • Weeds = “sons of the evil one.” • Enemy = “the devil.” • Harvest = “the end of the age.” • Reapers = “angels.” Thus Matthew 13:28 traces the origin of the counterfeit crop to a personal, malevolent being outside God’s household. Theological Purposes For Naming “An Enemy” 1. Exonerating the Creator Scripture consistently dissociates Yahweh from evil’s production (Deuteronomy 32:4; James 1:13). By attributing the sowing to an enemy, Jesus guards God’s character while explaining the presence of wickedness amid His good creation (Genesis 1:31). 2. Affirming Cosmic Conflict Other passages identify Satan as the adversary opposing God’s kingdom (Job 1–2; Zechariah 3:1-2; Revelation 12:9). Matthew 13:28 roots everyday moral disorder in a real spiritual war. 3. Explaining Mixed Communities False disciples, heresy, and hypocrisy arise not from divine failure but diabolical infiltration (Acts 20:29-30; 2 Corinthians 11:13-15; 1 John 2:18-19). 4. Highlighting Eschatological Patience The master’s refusal to uproot weeds prematurely (Matthew 13:29-30) answers the perennial question, “Why doesn’t God eliminate evil now?” His long-suffering allows repentance (2 Peter 3:9) and ensures no harm comes to the righteous during the gathering. 5. Reinforcing Human Responsibility Although Satan sows, individuals remain morally culpable for aligning with him (John 8:44; Ephesians 2:1-3). The parable invites self-examination (2 Corinthians 13:5). Old Testament Roots Of The Enemy Image • Genesis 3:15 – protoevangelium, perpetual enmity between the serpent’s seed and the woman’s seed. • Psalm 110:1 – “Sit at My right hand until I make Your enemies a footstool.” • Isaiah 14 and Ezekiel 28 – typological portraits of Satan behind earthly tyrants. These set the backdrop for Jesus’ assertion that a personal adversary actively opposes God’s planting. New Testament Development • Matthew 6:13 – “deliver us from the evil one.” • 1 Peter 5:8 – “Your adversary the devil prowls around like a roaring lion.” • Revelation 20:2 – ultimate binding of “the dragon, that ancient serpent.” Matthew 13 forms part of a unified canonical testimony to a single foe. Practical And Pastoral Applications • Discernment: Believers must recognize that not all apparent growth is godly. • Mission: Evangelism remains urgent; some currently among the weeds may yet become wheat through new birth (John 3:3). • Hope: Ultimate separation and vindication are guaranteed: “Then the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:43). Conclusion Matthew 13:28 attributes the sowing of weeds to an enemy to reveal the true source of evil, vindicate God’s goodness, expose ongoing spiritual warfare, and call humanity to repentance before the final harvest. |
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