| Sermon, May 30, 2004 |
| "A place to call home." |
| "The Weeds" Parables of the Kingdom, Part 3 [1] Matthew 13: 24-30 Rev. Matthew M. Fry |
As we continue to experience The Word of The Lord together, Let us Pray. Source of Life
and Love, you grant to us the most important things in existence, life and love. Grant to us now
the ability to recognize your gifts to us and to the world. Speak, Lord, your servants are
listening. If these words are not Your Word, may they be forgotten and come to naught. But if
they be Thy Word, may they adhere to our hearts, forever transforming us from glory into glory,
into the creatures you would have us be, Thou who art our Rock and our Redeemer, Amen.
and Love, you grant to us the most important things in existence, life and love. Grant to us now
the ability to recognize your gifts to us and to the world. Speak, Lord, your servants are
listening. If these words are not Your Word, may they be forgotten and come to naught. But if
they be Thy Word, may they adhere to our hearts, forever transforming us from glory into glory,
into the creatures you would have us be, Thou who art our Rock and our Redeemer, Amen.
As part of a series on the Parables of the Kingdom, this sermon and series will deal with the
portion of the Gospel that begins at Jesus’ parable of the weeds through his eventual
interpretation of it the best way I know how, we will be proceeding through the material in the
order that it appears in the Gospel of Matthew. Figure, in this sermon, the gospel that shares my
name, gotta go with the order as given. \ Actually, for those of you who remember last week’s
sermon, you can tell me exactly why we will go over this parable of the weeds, and then not get
to the interpretation for 3 weeks, right? So tell me. Alright, I’ll tell you. Either Jesus or the
gospel writers, or both thought it important to include between the Parables and their
interpretation both time and material. So, in an effort to be true to that progression, we will do
the same. This week a sermon on the Weeds. Next week, since that is the next story found in
the gospels, will be about the Mustard Seed and the Leaven. Then on the 13th we’ll get back to
the Interpretation of the Weeds.
portion of the Gospel that begins at Jesus’ parable of the weeds through his eventual
interpretation of it the best way I know how, we will be proceeding through the material in the
order that it appears in the Gospel of Matthew. Figure, in this sermon, the gospel that shares my
name, gotta go with the order as given. \ Actually, for those of you who remember last week’s
sermon, you can tell me exactly why we will go over this parable of the weeds, and then not get
to the interpretation for 3 weeks, right? So tell me. Alright, I’ll tell you. Either Jesus or the
gospel writers, or both thought it important to include between the Parables and their
interpretation both time and material. So, in an effort to be true to that progression, we will do
the same. This week a sermon on the Weeds. Next week, since that is the next story found in
the gospels, will be about the Mustard Seed and the Leaven. Then on the 13th we’ll get back to
the Interpretation of the Weeds.
So, on to the Parable itself. Hear now The Word of The Lord as it comes to us in the
Gospel of Matthew. Listen for God’s Word for you today. Read Matthew 13.24-30. The
Word of The Lord…Thanks be to God.
Gospel of Matthew. Listen for God’s Word for you today. Read Matthew 13.24-30. The
Word of The Lord…Thanks be to God.
Farmers and gardeners probably raise an eyebrow at Jesus’ nature of telling agricultural
stories. The practice of not pulling out weeds until harvest time is no way to run a farm. This
kind of neglect insures two undesireable results. First, it contributes to the choking of the good
plants that Jesus deplores in the Sower. And second, it guarantees a bumper crop of unwanted
weed seeds to plague the next seasons planting.[2] Maybe Jesus was not the gardener, and was
really a better carpenter. His comments on building houses on proper foundations in Matthew
7.24-28 sound like the words of an expert. Of course, his real line of work was Messiah-ing,
about which he wrote the book, as they say.
stories. The practice of not pulling out weeds until harvest time is no way to run a farm. This
kind of neglect insures two undesireable results. First, it contributes to the choking of the good
plants that Jesus deplores in the Sower. And second, it guarantees a bumper crop of unwanted
weed seeds to plague the next seasons planting.[2] Maybe Jesus was not the gardener, and was
really a better carpenter. His comments on building houses on proper foundations in Matthew
7.24-28 sound like the words of an expert. Of course, his real line of work was Messiah-ing,
about which he wrote the book, as they say.
Again, like the parables of the Sower and last week’s Growing Seed, Jesus refers to the
broadcast planting. Not intricate, detailed, methodical planting, but simple broad based, covering
everything, all-encompassing planting.[3] But in this parable, there is also an interesting twist.
“While everyone was sleeping,” Jesus says, “the enemy came and sowed weed among the wheat
and went away.” Note first the sleeping. This is not a nap on the job, this is while everyone
slept, the normal nocturnal habits of the most dedicated farmers. “Early to bed,” being the
mantra of the successful farmer. Farmers have no duties to the sown crop that need to be
accomplished at night; every thing to do done has been done by day. All things being equal, the
seed in the ground will do the rest of the job entirely on its own. The mystery of the seed, like
the mystery of the kingdom, does quite nicely for itself. And, unlike the dangers that are present
in the parable of the Sower, from birds, from rocky ground, or from thorns, the parable of the
Weeds rings no such bells of jeopardy. The working of the seed is not seriously threatened at all.
broadcast planting. Not intricate, detailed, methodical planting, but simple broad based, covering
everything, all-encompassing planting.[3] But in this parable, there is also an interesting twist.
“While everyone was sleeping,” Jesus says, “the enemy came and sowed weed among the wheat
and went away.” Note first the sleeping. This is not a nap on the job, this is while everyone
slept, the normal nocturnal habits of the most dedicated farmers. “Early to bed,” being the
mantra of the successful farmer. Farmers have no duties to the sown crop that need to be
accomplished at night; every thing to do done has been done by day. All things being equal, the
seed in the ground will do the rest of the job entirely on its own. The mystery of the seed, like
the mystery of the kingdom, does quite nicely for itself. And, unlike the dangers that are present
in the parable of the Sower, from birds, from rocky ground, or from thorns, the parable of the
Weeds rings no such bells of jeopardy. The working of the seed is not seriously threatened at all.
Now, the farmer’s enemy comes and sows weeds. But even this is no danger to the crop,
but only an inconvenience, one that does not even move the farmer to going so far as to weed.
In other words, the parable says that doing nothing is, for the time being, the preferred response
to evil.[4] I’ve got all these spots in my yard. Point—God wills that no one should suffer. If
that means that evil has to exist because the problem of getting rid of evil is that people will
suffer. I know, it sounds backward. Evil in the world assures that people will suffer. But, and
this is important, God knows that evil cannot overpower good in the eschatological, long range,
kingdom of heaven type time. When it comes to evil verses good, when you look at it from God’
s perspective that is unbound by time, its like the Washington Captials verses the Harlem
Globetrotters. Evil has no chance. That being the case, if God were to vanquish evil in this
realm, at this time, there would be eternal casualties in that battle. God doesn’t want to loose a
single one of us, acceptable casualties is not in God’s vocabulary. So, because removing evil
would cause damage, and because evil is not strong enough to hurt the kingdom, it is left
around. I half expect to see Alex Trabec. Cause I’ve just stated the answer. Hands on your
buzzers. The correct response? What is Why does God allow bad things to happen? I’ll repeat
the answer again. Because removing evil would cause damage, and because evil is not strong
enough to hurt the kingdom.
but only an inconvenience, one that does not even move the farmer to going so far as to weed.
In other words, the parable says that doing nothing is, for the time being, the preferred response
to evil.[4] I’ve got all these spots in my yard. Point—God wills that no one should suffer. If
that means that evil has to exist because the problem of getting rid of evil is that people will
suffer. I know, it sounds backward. Evil in the world assures that people will suffer. But, and
this is important, God knows that evil cannot overpower good in the eschatological, long range,
kingdom of heaven type time. When it comes to evil verses good, when you look at it from God’
s perspective that is unbound by time, its like the Washington Captials verses the Harlem
Globetrotters. Evil has no chance. That being the case, if God were to vanquish evil in this
realm, at this time, there would be eternal casualties in that battle. God doesn’t want to loose a
single one of us, acceptable casualties is not in God’s vocabulary. So, because removing evil
would cause damage, and because evil is not strong enough to hurt the kingdom, it is left
around. I half expect to see Alex Trabec. Cause I’ve just stated the answer. Hands on your
buzzers. The correct response? What is Why does God allow bad things to happen? I’ll repeat
the answer again. Because removing evil would cause damage, and because evil is not strong
enough to hurt the kingdom.
When we talk about the main point of this parable, make no mistake. It is clearly not about the
righting of wrongs, nor about the battle between right and wrongs, nor about how to get rid of, or
to avoid wrongs. It is about the present forbearance of them.[5] We’re going to have to live with
people, and with organizations, and with Christians, who insist on doing and being wrong. We’re
going to have to live with ourselves as we continue to insist upon doing wrong. But all the wrongs
put together in a big box can’t have any effect on the kingdom God is creating. God’s pretty
powerful, you know. And God usually gets what God wants. And God really wants this kingdom
thing, here and now. By trying to right all the wrongs in the world, especially the ones you see in
others, you’ll actually be working against God and the manner in which He is building up this
kingdom. Try to moralize all you want, it’s the great religious way. It’s just not God’s way. \\\
But don’t hear this sermon as me trying to tell you to stop. Even that evil cannot get in God’s
way. Even Christians who try to religi-cize the whole world order, to de-weed and in doing so,
hurt the very creation they are trying to help, even that evil won’t stop God.
righting of wrongs, nor about the battle between right and wrongs, nor about how to get rid of, or
to avoid wrongs. It is about the present forbearance of them.[5] We’re going to have to live with
people, and with organizations, and with Christians, who insist on doing and being wrong. We’re
going to have to live with ourselves as we continue to insist upon doing wrong. But all the wrongs
put together in a big box can’t have any effect on the kingdom God is creating. God’s pretty
powerful, you know. And God usually gets what God wants. And God really wants this kingdom
thing, here and now. By trying to right all the wrongs in the world, especially the ones you see in
others, you’ll actually be working against God and the manner in which He is building up this
kingdom. Try to moralize all you want, it’s the great religious way. It’s just not God’s way. \\\
But don’t hear this sermon as me trying to tell you to stop. Even that evil cannot get in God’s
way. Even Christians who try to religi-cize the whole world order, to de-weed and in doing so,
hurt the very creation they are trying to help, even that evil won’t stop God.
The Bible’s answer to evil is different than the human desire to get rid of it. “Pull up evil
weeds”, the farmer says, “and you will pull up goodness right along with it.” So the servants are
instructed not to do anything about the weeds. And right after that comes the most remarkable
word in the whole parable, Aphete, which means let, permit, suffer. This word has two major
meanings and uses in the New Testament. The first is the one represented in this parable, let,
permit, suffer. The second meaning of this word is the fascinating one. When applied to debts,
trespasses, sins and such, it comes out in English as forgive. As we read in English, it is
translated in verse 30 as “Let both grow” but it should ring a very familiar bell. We’re just about
to pray “Forgive (Aphes) us our debts, as we forgive (aphiemen) our debtors.” The farmer’s
answer to the servants about the malice of the enemy is the same word, aphete. God deals with
evil, and we would do well to follow that lead, by aphete, by a letting be that is a forgiveness,
that was a suffering, a permission even, all rolled into one.[6]
weeds”, the farmer says, “and you will pull up goodness right along with it.” So the servants are
instructed not to do anything about the weeds. And right after that comes the most remarkable
word in the whole parable, Aphete, which means let, permit, suffer. This word has two major
meanings and uses in the New Testament. The first is the one represented in this parable, let,
permit, suffer. The second meaning of this word is the fascinating one. When applied to debts,
trespasses, sins and such, it comes out in English as forgive. As we read in English, it is
translated in verse 30 as “Let both grow” but it should ring a very familiar bell. We’re just about
to pray “Forgive (Aphes) us our debts, as we forgive (aphiemen) our debtors.” The farmer’s
answer to the servants about the malice of the enemy is the same word, aphete. God deals with
evil, and we would do well to follow that lead, by aphete, by a letting be that is a forgiveness,
that was a suffering, a permission even, all rolled into one.[6]
Obviously, Jesus does finish the parable by talking about justice that comes in the end. And
why? Because it does stress a truth; God is in charge, and God will get His way. But I remind
you that the great bulk of the parable is told to stress another, equally central truth: namely that in
the present circumstances of the world, the mystery of the kingdom is quite in charge and
thoroughly capable of getting its own way. It is already sown, sprouted, and bearing fruit. All
the weeds in the world haven’t got a finger they can effectually lift against it. [7]
why? Because it does stress a truth; God is in charge, and God will get His way. But I remind
you that the great bulk of the parable is told to stress another, equally central truth: namely that in
the present circumstances of the world, the mystery of the kingdom is quite in charge and
thoroughly capable of getting its own way. It is already sown, sprouted, and bearing fruit. All
the weeds in the world haven’t got a finger they can effectually lift against it. [7]
I also believe there to be another reason why Jesus gives the ultimate vindication such short
treatment here. The human race is hooked on eschatology. We’re silly with it. Give us one
vision of it, and we’re off in dreamland, leaving behind our forgiven life to fantasies about a final
score-settling session, that none of us, aside from forgiveness, could possibly survive. I think
Jesus senses this about his listeners as he approaches the end of this parable. “Well,” he thinks
to himself, “I gave them the fire and brimstone stuff they were dying to hear, and I’m glad, I
guess, because it is the truth, after all. But I hate to think of what they are going to do with it:
throw them just one eschatological biscuit like that, and they’ll never stop yapping. If I don’t get
off this end of the world business, they’ll get sidetracked and miss the point right under their
noses, like they miss the kingdom that is all around them, and the Messiah that is staring right
back at them. Time to talk about some other stuff. One thing is for sure: I’m not talking about
these stupid weeds again until I’m good and ready.” [8]
treatment here. The human race is hooked on eschatology. We’re silly with it. Give us one
vision of it, and we’re off in dreamland, leaving behind our forgiven life to fantasies about a final
score-settling session, that none of us, aside from forgiveness, could possibly survive. I think
Jesus senses this about his listeners as he approaches the end of this parable. “Well,” he thinks
to himself, “I gave them the fire and brimstone stuff they were dying to hear, and I’m glad, I
guess, because it is the truth, after all. But I hate to think of what they are going to do with it:
throw them just one eschatological biscuit like that, and they’ll never stop yapping. If I don’t get
off this end of the world business, they’ll get sidetracked and miss the point right under their
noses, like they miss the kingdom that is all around them, and the Messiah that is staring right
back at them. Time to talk about some other stuff. One thing is for sure: I’m not talking about
these stupid weeds again until I’m good and ready.” [8]
So too, we will wait two weeks until we get back to the Weeds. Amen.
Let us pray. Great God, you have already assured the defeat of evil in the kingdom. Help us
as we live and deal with it here, so that our way may be your way, our witness a testament to
your love. In the name of Jesus the Messiah we pray, Amen.
as we live and deal with it here, so that our way may be your way, our witness a testament to
your love. In the name of Jesus the Messiah we pray, Amen.
[1] This Sermon, and this series is based largely on the book by Robert Farrar Capon, The Parables of the
Kingdom. Awesome book, part of an awesome 3 part series, which includes The Parables of Grace and The Parables
of Judgment. Read them. The particulars of the book follow in this endnotes.
[2] Capon, Robert Farrar The Parables of the Kingdom, William B. Eerdmans Publishing Company, Grand Rapids
Michigan, 1985, p. 97.
Kingdom. Awesome book, part of an awesome 3 part series, which includes The Parables of Grace and The Parables
of Judgment. Read them. The particulars of the book follow in this endnotes.
[2] Capon, Robert Farrar The Parables of the Kingdom, William B. Eerdmans Publishing Company, Grand Rapids
Michigan, 1985, p. 97.
[3] Capon, p. 99.
[4] Capon, p.100.
[5] Capon, p. 101.
[6] Capon, pp.106-107.
[7] Capon, p. 109.
[8] Capon, pp. 109-110. Not the quote, but the general idea of the paragraph.
[4] Capon, p.100.
[5] Capon, p. 101.
[6] Capon, pp.106-107.
[7] Capon, p. 109.
[8] Capon, pp. 109-110. Not the quote, but the general idea of the paragraph.
| IMPORTANT After reading the translation: Click on the [X] in the box in the upper right corner of the translation window. That will close it. You will then return to the English version. |
| Posted June 7, 2004 |
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