Matthew 13:29

Mat 13:29. Οὔ, no) The zeal of the godly against the zizans is not blamed, but yet it is reduced to order.—ἅμα) at the same time.—τὸν σῖτον, the wheat) which you might mistake for zizans.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 13:29 . οὔ , emphatic; laconic “no,” for good reason. μήποτε : the risk is that wheat and “tares” may be uprooted together. ἅμα , with dative ( αὐτοῖς ) but not a preposition, the full phrase is ἅμα σὺν : “at the same time with,” as in 1Th 4:17 ; 1Th 5:10 . On this word vide Bos, Ellip. Graee. , p. 463, and Klotz, Devar. , ii. 97. The roots being intertwined, and having a firm hold of the soil, both wheat and tares might be pulled up together.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

But he said, Nay--"It will be done in due time, but not now, nor is it your business."

lest, while ye gather up the tares, ye root up also the wheat with them--Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. But he said, Nay] God judges quite otherwise than men of this mixture of good and evil in the world; he knows the good which he intends to produce from it, and how far his patience towards the wicked should extend, in order to their conversion, or the farther sanctification of the righteous. Men often persecute a true Christian, while they intend only to prosecute an impious person. "A zeal for the extirpation of heretics and wicked men," said a pious Papist, "not regulated by these words of our blessed Saviour, allows no time for the one to grow strong in goodness, or to the other to forsake their evil courses. They are of a spirit very opposite to his, who care not if they root up the wheat, provided they can but gather up the tares." The zeal which leads persons to persecute others for religious opinions is not less a seed of the devil than a bad opinion itself is.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) But he said, Nay.—Prior to the interpretation the householder of the parable is clearly intended to be a pattern of patient wisdom. He knows that he can defeat the malice of his foe, but he will choose his own time and plan. While both wheat and tares were green, men might mistake between the two; or, in the act of rooting up the one, tear up the other. When harvest came, and the stalks were dry, and the difference of aspect greater, it would be comparatively easy to gather the tares and leave the wheat.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Another parable put he forth unto them, saying,.... As the former parable sets forth the condition of the Gospel church state until the end of the world; this expresses the small beginnings of it, and the large increase and growth of it, and its great usefulness to the saints,

The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: by "the kingdom of heaven" is meant, as before, the Gospel dispensation, or the Gospel church state, and the ministry of the word, and the administration of ordinances in it: by the grain of mustard seed, either the Gospel, or the people of God, or the grace of God in them; and by the man that took and sowed it, the Lord Jesus Christ; and by his field, in which he sowed it, the world, or his church throughout the world.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

Ver. 29. Lest while ye gather up the tares] Those that are now tares, hypocrites, may become good corn, good Christians. Jethro, an Ishmaelite by nation, may prove an Israelite by religion. Simon Magus may perhaps have the thoughts of his heart forgiven him, Act 8:22. In the year 1553, a priest at Canterbury said mass on one day: and the next day after he came into the pulpit, and desired all the people to forgive him; for he said he had betrayed Christ, yet not as Judas did, but as Peter; and so made a long sermon against the mass. Bucer, of a Dominican, became a famous Protestant, being converted by Luther’s sermon before the emperor at Worms.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

No, lest, &c. The prayers of repenting sinners are never despised. We are taught also by this example not to cut off too hastily a fallen brother; for, whatever he may be to-day, to-morrow perhaps he may see his error and embrace the truth. (St. Jerome). --- Jesus Christ exhorts us to bear with infidels and heretics, not on our own account only, as wicked men are frequently of use to the virtuous, but also on their account; for sometimes the persons who have been corrupted and perverted, will return to the paths of virtue and truth. Let, therefore, both grow until the harvest, i.e. to the day of judgment, when the power of rectifying another’s error shall be no more. (St. Augustine in St. Thomas Aquinas) --- When many are implicated in one misfortune, what remains but to bewail their condition. Let us then be willing to correct our brethren to the utmost of our power, but let it be always with mercy, charity and compassion; what we cannot correct, let us bear with patience, permitting what God permits, and interceding with him to move and convert their hearts. But when an opportunity offers, let us publicly advocate the truth, and condemn error. (St. Jerome) --- St. Augustine affirms, that no one should be compelled by force to an unity of religious tenets: such as dissent for us must be persuaded by words, overcome by argumentation, and convinced by reason. (St. Thomas Aquinas)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Wetstein, on ver. 39, quotes an interesting parallel spoken by R. Joshua ben Korcha (Talm. Bah., "Baba Metzia," 83b).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

29. Nay; lest … ye root up the wheat also with them. The roots of the wheat and tares were often so intertwined that one could not be pulled up without the other.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus concludes the parable about a field with both wheat and weeds growing in it.

The landowner said

"The landowner said to his servants"

I will say to the reapers, "First pull out the weeds and tie them in bundles to burn them, but gather the wheat into my barn."

You can translate this as an indirect quote (AT): "I will tell the reapers to first gather up the weeds and tie them in bundles to burn them, and then gather the wheat into my barn" (See: Direct and Indirect Quotations)

barn

a farm building that can be used for storing grain

translationWords

wheat

harvest

reap

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

29.] Jerome in loc. says: ‘Inter triticum et zizania quod nos appellamus lolium, quamdiu herba est, et nondum culmus venit ad spicam, grandis similitudo est, et in discernendo nulla aut perdifficilis distantia.’ Jerome, it must be remembered, resided in Palestine. As regards the construction, ἅμα is not a prep. governing αὐτοῖς, but merely an adv. used for elucidation; see Klotz, Devar. p. 97. Still the construction here would hardly bear its omission.

31,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(L) 29. And he saith, No, lest as you gather the tares ye root up also with them the wheat.]

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.