Matthew 13:28

KJV

He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

KJV (with Strong's)

{G1161} He said {G5346} unto them {G846}, An enemy {G2190}{G444} hath done {G4160} this {G5124}.{G1161} The servants {G1401} said {G2036} unto him {G846}, Wilt thou {G2309} then {G3767} that we go {G565} and gather {G4816} them {G846} up {G4816}?

Complete Jewish Bible

He answered, `An enemy has done this.' The servants asked him, `Then do you want us to go and pull them up?'

Berean Standard Bible

‘An enemy did this,’ he replied. So the servants asked him, ‘Do you want us to go and pull them up?’

American Standard Version

And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up?

Commentary

### SUMMARY
Matthew 13:28 is a pivotal moment in the Parable of the Tares (or Weeds), where the master of the field unequivocally identifies the source of the unwanted weeds as "An enemy." This declaration immediately clarifies that the corruption is not accidental but a deliberate act of malice. The servants' subsequent question, "Wilt thou then that we go and gather them up?", reveals their intuitive desire for immediate rectification, setting the stage for the master's surprising and profound instruction on divine patience and the timing of judgment.

### CONTEXT
* **Literary Context:** This verse is embedded within Jesus' [Parable of the Tares](/matthew/13-24 "Matthew 13:24-30 - The Parable of the Tares"), one of seven parables in [Matthew 13](/matthew/13 "Matthew 13 - Parables of the Kingdom") that illuminate various aspects of the [Kingdom of Heaven](/matthew/13-24 "Matthew 13:24 - The Kingdom of Heaven"). It follows the servants' bewildered observation in [Matthew 13:27](/matthew/13-27 "Matthew 13:27 - Servants' Discovery of Weeds") that weeds have appeared despite good seed being sown. The master's response in [Matthew 13:28](/matthew/13-28 "Matthew 13:28 - The Enemy's Work") is crucial, as it attributes the problem to an external, malevolent agent. The servants' immediate desire to "gather them up" foreshadows the master's counter-intuitive command in [Matthew 13:29-30](/matthew/13-29-30 "Matthew 13:29-30 - The Master's Command to Wait"), which instructs them to allow both wheat and tares to grow together until the harvest. This narrative tension between immediate action and patient waiting forms the core message of the parable, later explicitly explained by Jesus in [Matthew 13:36-43](/matthew/13-36-43 "Matthew 13:36-43 - Jesus Explains the Parable of the Tares").
* **Historical & Cultural Context:** The parable draws heavily on common agricultural practices and challenges in ancient Palestine. Sowing good seed (wheat) was a primary means of sustenance, and the deliberate sowing of weeds, specifically "darnel" (*zizania*), was a known act of sabotage or revenge. Darnel, or "false wheat," is a poisonous weed that, in its early stages, looks remarkably similar to young wheat, making it nearly impossible to distinguish until both plants mature and bear fruit. This agricultural reality underscores the master's instruction to wait; attempting to uproot the darnel prematurely would inevitably damage the intertwined roots of the genuine wheat, thus destroying a portion of the valuable crop. The act of an "enemy" (Greek: *echthros*) sowing weeds was a malicious, intentional act designed to ruin a farmer's livelihood, providing a vivid and relatable metaphor for spiritual warfare.
* **Key Themes:** The verse, within the broader parable, contributes significantly to several key theological themes. Firstly, it addresses [the origin of evil](/john/8-44 "John 8:44 - The Devil as Father of Lies"), clearly attributing the presence of corruption and opposition within the "field" (the world) not to God, but to a malevolent "enemy." This highlights the reality of spiritual warfare and the active work of Satan against God's purposes and people, as seen in [Ephesians 6:12](/ephesians/6-12 "Ephesians 6:12 - Spiritual Warfare"). Secondly, it introduces the theme of [divine patience and delayed judgment](/2_peter/3-9 "2 Peter 3:9 - God's Patience"), as the master's subsequent command (not in this verse, but implied by the servants' question) is to allow both to grow together. This contrasts with the human impulse for immediate judgment and underscores God's long-suffering, allowing time for repentance and the full maturation of His kingdom's citizens before the final separation. Lastly, the parable emphasizes the [intermingling of good and evil](/romans/8-20-22 "Romans 8:20-22 - Creation Groaning") in the present age and the challenge of discernment, as the "tares" are indistinguishable from the "wheat" in their early stages, making premature human judgment dangerous and potentially destructive to genuine believers.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **enemy (Greek, _echthrós'_):** From a primary root meaning "to hate," this term denotes someone who is hateful (passively, odious) or actively hostile. As a noun, it frequently refers to an adversary, especially Satan. In this context, it unequivocally identifies the malevolent, opposing force responsible for sowing the weeds, emphasizing a deliberate act of malice rather than an accident or natural occurrence.
* **done (Greek, _poiéō'_):** This verb means "to make or do" in a very wide application, often implying an intentional and active performance. Here, it underscores that the act of sowing the tares was a purposeful, volitional deed carried out by the enemy, not a passive or accidental event. It highlights the agency and responsibility of the one causing the harm.
* **gather them up (Greek, _syllégō'_):** Derived from *sýn* (together) and *légō* (to collect), this verb means "to collect" or "to gather together." The servants' question uses this term to express their immediate, practical desire to remove the offending weeds from the field, reflecting a natural human impulse to eliminate evil or problems as soon as they are identified.

#### Verse Breakdown
* **"He said unto them, An enemy hath done this":** The master's declaration is direct and definitive. The use of "enemy" (echthros) immediately establishes the malicious intent behind the presence of the tares. This is not an act of nature or an oversight, but a deliberate act of sabotage. This statement sets the theological framework for understanding the origin of evil and opposition within the world, attributing it to a specific, hostile agent.
* **"The servants said unto him, Wilt thou then that we go and gather them up?":** The servants' response is one of eager, yet perhaps naive, zeal. Their question, framed as a request for permission, reveals their natural inclination to immediately rectify the problem by removing the perceived evil. This highlights the human desire for swift justice and purification, which stands in contrast to the master's subsequent (implied in this verse, explicit in the next) instruction to wait, thereby setting up the central tension and teaching of the parable regarding divine patience and the timing of judgment.

#### Literary Devices
The verse employs several significant literary devices. **Dialogue** is central, presenting a direct exchange between the master and his servants, which drives the narrative forward and reveals character and motivation. The master's concise declaration, "An enemy hath done this," serves as a powerful instance of **Exposition**, immediately clarifying the source of the problem and establishing the antagonist. The servants' question, "Wilt thou then that we go and gather them up?", functions as **Foreshadowing**, hinting at the master's surprising and counter-intuitive response that will follow, thereby building narrative tension. Furthermore, the entire scenario is rich with **Symbolism**, where "enemy" represents the devil, "this" (the sowing of tares) symbolizes the introduction of evil and false believers into the world, and the "gathering up" symbolizes judgment or separation. The contrast between the servants' immediate desire for action and the master's eventual instruction (in subsequent verses) also sets up a subtle **Irony**, as the seemingly logical solution is revealed to be the less wise one from the master's perspective.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 13:28 profoundly shapes our understanding of the nature of the Kingdom of Heaven in the present age. It teaches that the visible manifestation of God's kingdom on earth will always be a mixed field, containing both genuine believers ("wheat") and those who are not ("tares"), due to the malicious work of an external enemy. This reality necessitates divine patience, as God, in His wisdom, allows both to coexist until the appointed time of harvest (the end of the age). This prevents premature and potentially destructive human attempts at purification, which could inadvertently harm true believers. It underscores that ultimate judgment and separation belong solely to God, not to human agents, fostering humility and trust in His perfect timing and discernment.

* [John 8:44](/john/8-44 "John 8:44 - The Devil as a Murderer and Liar"): Jesus identifies the devil as a "murderer from the beginning" and the "father of lies," reinforcing the idea of a malevolent enemy actively working against God's truth and people.
* [1 Peter 5:8](/1_peter/5-8 "1 Peter 5:8 - The Devil Prowls Like a Lion"): This verse warns believers to "Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour," further emphasizing the active and destructive nature of the "enemy."
* [2 Peter 3:9](/2_peter/3-9 "2 Peter 3:9 - God's Patience and Desire for Repentance"): This passage explains that the Lord is "not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance," providing the theological basis for God's delayed judgment, mirroring the master's patience in the parable.

### REFLECTION AND APPLICATION
Matthew 13:28, within its broader parable, offers profound guidance for believers navigating a world where evil and good often appear indistinguishably intertwined. It calls us to resist the natural human impulse for immediate, often judgmental, action against perceived "weeds" within the church or society. Instead, it fosters a spirit of patience, humility, and trust in God's sovereign timing. We are reminded that our primary task is not to "root out" others, which can lead to self-righteousness and harm to genuine believers, but to focus on our own spiritual growth and bearing good fruit. The presence of evil should not surprise or discourage us, as it is the expected work of an enemy; rather, it should compel us to greater reliance on God's wisdom and His ultimate plan for separation and judgment at the harvest. This perspective frees us from the burden of judging hearts, allowing us to love and serve all, while patiently awaiting the Lord's return.

#### Questions for Reflection
* **How does the master's immediate identification of an "enemy" challenge our tendency to attribute evil to random chance or human failing alone?**
* **In what areas of your life or community do you feel the impulse to "gather them up" prematurely, and how might the master's patience inform your approach?**
* **What does this verse teach us about discerning between genuine and false spiritual fruit, and why is patience crucial in this process?**
* **How does trusting God with ultimate judgment free us to focus on our own call to bear good fruit and love others?**

### FAQ

**What exactly are "tares" and why are they so difficult to distinguish from wheat?**

Answer: The Greek word for "tares" is *zizania* (ζιζάνια), which refers specifically to darnel (*Lolium temulentum*), a poisonous weed that is remarkably similar in appearance to young wheat during its early growth stages. Both plants have similar leaves and stalks. It is only when they mature and begin to bear fruit that their differences become apparent: wheat produces heavy, golden grains, while darnel produces lighter, dark, and bitter seeds that are toxic if consumed. This visual similarity is crucial to the parable's meaning, as attempting to uproot the darnel too early would inevitably damage the valuable wheat roots intertwined with them, making separation impossible without significant loss.

**If an "enemy" is responsible for evil, why does God allow it to persist?**

Answer: Matthew 13:28, especially when read in conjunction with the master's full instruction in [Matthew 13:29-30](/matthew/13-29-30 "Matthew 13:29-30 - The Master's Command to Wait"), introduces the profound theological concept of divine patience. God permits evil to coexist with good for a time for several reasons: primarily, to allow for the full development of both the "wheat" (true believers) and the "tares" (children of the wicked one). Premature judgment by human hands could inadvertently harm genuine believers (the wheat). Furthermore, God's patience is an expression of His desire for all to come to repentance, delaying final judgment to provide opportunity for salvation, as articulated in [2 Peter 3:9](/2_peter/3-9 "2 Peter 3:9 - God's Patience and Desire for Repentance"). The final separation and judgment are reserved for the "harvest," which Jesus later explains represents the "end of the age" ([Matthew 13:39](/matthew/13-39 "Matthew 13:39 - The Harvest is the End of the Age")), to be carried out by His angels.

### CHRIST-CENTERED FULFILLMENT
Matthew 13:28, with its declaration of an "enemy" at work, finds its Christ-centered fulfillment in Jesus' ultimate victory over this very adversary. Jesus, as the Son of Man, is the sower of the good seed, establishing His [Kingdom of Heaven](/matthew/13-24 "Matthew 13:24 - The Kingdom of Heaven") in a world marred by the devil's influence. His first coming inaugurated this kingdom, where the "wheat" (children of the kingdom) and "tares" (children of the wicked one) coexist. Jesus Himself is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), providing the means by which humanity can be transformed from "tares" into "wheat" through repentance and faith. While the enemy's work is evident in the present age, Christ's work on the cross disarmed the principalities and powers ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")), ensuring His ultimate triumph. The "harvest" spoken of in the parable points directly to Christ's second coming, when He will return not only as the Sower but also as the righteous Judge ([Matthew 25:31-32](/matthew/25-31-32 "Matthew 25:31-32 - The Son of Man's Return and Judgment")). At that time, He will send His angels to gather out of His kingdom all causes of sin and all law-breakers, bringing about the final, perfect separation and establishing His eternal, unmixed kingdom, thereby fully reversing the enemy's malicious work.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 5:3

For I verily, as absent in body, but present in spirit, have judged already, as though I were present, [concerning] him that hath so done this deed,

1 Corinthians 5:7

¶ Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

Luke 9:49

And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.

Luke 9:54

And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?

1 Thessalonians 5:14

Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all [men].

2 Corinthians 2:6

Sufficient to such a man [is] this punishment, which [was inflicted] of many.

2 Corinthians 2:11

Lest Satan should get an advantage of us: for we are not ignorant of his devices.