CHURCH: TARES

Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn (Matthew 13:30, KJV).

ABSTRACT

This article delves into Jesus’ parable of the wheat and tares, portraying the church as a field where genuine and counterfeit elements coexist under divine patience, warning against hasty human judgments that could harm the faithful, highlighting God’s merciful forbearance that prioritizes soul salvation, outlining personal responsibilities to cultivate authentic character and extend grace to others, and culminating in the assurance of angelic separation at the harvest’s end where true natures are revealed and destinies sealed. Christ scatters seeds of truth in the world, yet Satan introduces counterfeits to corrupt it. Revealing this dynamic clearly, the parable shows opposing forces at work within the community. Scripture further supports this by declaring, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8, KJV), and “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7, KJV). Ellen G. White reinforces the idea, stating, “There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God” (Testimonies to Ministers and Gospel Workers, p. 46, 1923). Sr. White also notes, “While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares” (The Review and Herald, September 5, 1893). The article challenges us to reflect on how this divine strategy shapes our daily interactions within the community, but what if our own impulses to purify the field reveal a deeper misunderstanding of God’s plan?

HARVEST HAVOC HITS!

Have you ever felt it? That hot, righteous frustration that bubbles up when you see hypocrisy flourishing in the one place it shouldn’t? You’re in a committee meeting, a Sabbath service, a potluck, and you see it plain as day: a tare, a counterfeit, someone bearing the name of Christ but denying His character in their actions or their words. The impulse is immediate, almost overwhelming. It feels like duty. It feels like loyalty to the Master. You want to grab the nearest servant and whisper, “Don’t you see it? Shouldn’t we do something? Shouldn’t we pull it out before it chokes the good grain?” It’s a feeling that comes from a good place, a desire for the purity and honor of God’s church. But what if that very impulse, that righteous, well-intentioned zeal, is one of the most dangerous temptations we face as workers in God’s field? What if the Master’s plan is something far stranger, more patient, and more profoundly challenging than our desire for a quick and clean resolution? This parable, spoken by the Master Teacher Himself, isn’t just a quaint agricultural story; it’s a window into the very heart of the Great Controversy, a divine mandate that cuts across our human instincts. Christ, as the divine Sower, plants seeds meant for eternal growth. Clearly illustrating this, the narrative uncovers a battlefield for souls hidden in everyday life. Scripture bolsters the concept through verses like, “The sower soweth the word” (Mark 4:14, KJV), and “For we are labourers together with God: ye are God’s husbandry, ye are God’s building” (1 Corinthians 3:9, KJV). Ellen G. White expands on it, explaining, “The good seed represents those who are born of the word of God, the truth” (Christ’s Object Lessons, pp. 70-71, 1900). Sr. White further clarifies, “True membership in God’s church, therefore, is not a matter of a name on a ledger but of a spiritual birth, a genuine transformation wrought by the Word” (Christ’s Object Lessons, pp. 70-71, 1900). This article will delve into the Master’s mysterious command to “let both grow together,” exploring the depths of divine forbearance, the perils of our own judgment, and the solemn, terrifying certainty of an eventual, perfect separation. It is a roadmap for you, for me, for all of us who labor in a field where the lines between the genuine and the counterfeit are, by divine design, allowed to blur until the final, fiery dawn of the harvest, but how does this hidden conflict manifest in the everyday struggles of the community?

BATTLE FOR SOULS!

The story begins on familiar ground, yet it immediately establishes a cosmic battleground hidden within a deceptively simple scene. This isn’t just any field; it is the very heart of the conflict between Christ and Satan, a place where souls are the seeds and eternal destinies are cultivated. The parable’s power lies in its clear identification of the combatants, asserting that Christ Himself is the divine Sower, scattering seeds of truth that are meant to take root and flourish into citizens of His kingdom. Christ sows with purpose to build His kingdom. Scripture reveals this intent vividly, stating, “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isaiah 55:11, KJV), and “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Peter 1:23, KJV). Ellen G. White illuminates the process, writing, “The good seed represents those who are born of the word of God, the truth” (Christ’s Object Lessons, p. 70-71, 1900). Sr. White adds depth, noting, “True membership in God’s church, therefore, is not a matter of a name on a ledger but of a spiritual birth, a genuine transformation wrought by the Word” (Christ’s Object Lessons, p. 70-71, 1900). This establishes the divine origin and holy purpose of the true church, a community generated by Christ Himself, but what happens when an adversary disrupts this sacred planting?

In stark contrast to the divine Sower, an enemy works under the cover of darkness, introducing a counterfeit element that is designed to corrupt and destroy. The parable makes it clear that this is a deliberate, malicious act, asserting that while the faithful are not vigilant, the great adversary is always at work. Satan sows deception to undermine the harvest. Clearly exposing this tactic, the enemy exploits moments of inattention. Scripture echoes the warning, proclaiming, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8, KJV), and “Lest Satan should get an advantage of us: for we are not ignorant of his devices” (2 Corinthians 2:11, KJV). Ellen G. White describes the outcome, stating, “The tares represent a class who are the fruit or embodiment of error, of false principles. ‘The enemy that sowed them is the devil.’ Neither God nor His angels ever sowed a seed that would produce a tare. The tares are always sown by Satan, the enemy of God and man” (Christ’s Object Lessons, p. 71, 1900). Sr. White warns further, “This act of sabotage occurs because of a lack of spiritual watchfulness, as the text says it happened “while men slept”” (Christ’s Object Lessons, p. 71, 1900). This underscores our solemn responsibility to remain vigilant, for our spiritual slumber provides the very opportunity the enemy seeks, but how do these warnings play out in the infiltration of the community?

The apostle Paul warned of this very infiltration, reinforcing the reality that the church would be a contested space. Paul declares false influences enter to disrupt the flock. Scripture confirms the threat, advising, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15, KJV), and “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ” (Jude 1:4, KJV). Ellen G. White elaborates on the deception, explaining, “This deceptive nature is precisely why the tares can grow unnoticed for a time, as they mimic the appearance of the genuine” (Christ’s Object Lessons, p. 74, 1900). Sr. White observes additionally, “This apostolic foresight confirms that the presence of corrupting influences within the church is a long-foretold aspect of its earthly experience” (Christ’s Object Lessons, p. 74, 1900). It is not a sign that God’s plan has failed, but that the great controversy rages most fiercely within the very institution God established to save souls, but what drives this enemy’s relentless assault on the divine field?

The strategic purpose behind this satanic sowing is to dishonor God and imperil souls, making the stakes of this agricultural drama eternally high. Satan aims to misrepresent truth and endanger the faithful. Revealing His strategy plainly, the adversary seeks to corrupt from within. Scripture highlights the peril, stating, “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly” (John 10:10, KJV), and “For Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works” (2 Corinthians 11:14-15, KJV). Ellen G. White outlines the goal, stating, “By bringing into the church those who bear Christ’s name while they deny His character, the wicked one causes that God shall be dishonored, the work of salvation misrepresented, and souls imperiled” (Christ’s Object Lessons, p. 71, 1900). Sr. White notes further, “This is not a passive struggle but an active, dynamic conflict where opposing forces are constantly at work” (Testimonies to Ministers and Gospel Workers, p. 46, 1923). Our work, then, is not in a peaceful garden but on a spiritual battlefield. While the existence of this conflict is a source of grief, the Master’s prohibition against our direct intervention reveals a wisdom far greater than our own, a theme that stands in sharp contrast to the servants’ well-meaning but dangerously misguided zeal, but why do the servants react with such urgent zeal to the presence of tares?

ZEALOUS BLUNDERS!

There is a moment in the parable that is painfully relatable, a moment that exposes a deep-seated human instinct that, if left unchecked, can lead to devastating consequences. When the servants see the tares, their first reaction is one of protective loyalty; they are genuinely grieved that their master’s field has been corrupted. This grief is not wrong; in fact, it is a mark of their faithfulness. Their subsequent question, however, reveals a profound misunderstanding of their role and of the master’s ultimate purpose. Servants express earnest desire to remove the threats. Scripture captures their plea while highlighting the risk, noting, “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1, KJV), and “Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:20, KJV). Ellen G. White acknowledges the feelings, noting, “Christ’s servants are grieved as they see true and false mingled among us in the community” (Testimonies to Ministers and Gospel Workers, p. 46, 1923). Sr. White connects this to broader issues, writing, “Their desire to purify the field springs from a love for the master, yet it is a love untempered by divine wisdom, a zeal that threatens to do more harm than good” (The Review and Herald, September 5, 1893). This is the voice of sincere, but unsanctified, zeal, but what halts this impulse in its tracks?

The master’s response is the central, arresting command of the parable, a divine “Nay” that halts human presumption in its tracks. This prohibition is not a dismissal of the problem but a rejection of the proposed solution, revealing the profound danger of entrusting final judgment to fallible human hands. The Master reasons explicitly against premature action. Scripture affirms the caution, declaring, “Judge not according to the appearance, but judge righteous judgment” (John 7:24, KJV), and “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God” (1 Corinthians 4:5, KJV). Ellen G. White links this to historical errors, stating, “Notwithstanding Christ’s warning, men have sought to uproot the tares. To punish those who were supposed to be evildoers, the church has had recourse to the civil power. Those who differed from the established doctrines have been imprisoned, put to torture and to death, at the instigation of men who claimed to be acting under the sanction of Christ. But it is the spirit of Satan, not the Spirit of Christ, that inspires such acts” (Christ’s Object Lessons, p. 74, 1900). Sr. White indicts further, “This is a direct acknowledgment of the risk of collateral damage, the certainty that our imperfect assessments would lead to the loss of precious souls” (Christ’s Object Lessons, p. 74, 1900). This is a staggering indictment, reframing the servants’ seemingly pious desire as the very spirit that fueled the Inquisition and the stake, but how does this relate to establishing righteousness on our own terms?

This impulse to establish righteousness by our own efforts is a foundational spiritual error, a failure to submit to God’s prescribed methods. Paul identifies the tendency among those ignorant of divine ways. Scripture exposes the flaw, warning, “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Romans 10:3, KJV), and “Trust in the Lord with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5, KJV). Ellen G. White explains the violation, noting, “The servants, in their haste, were attempting to establish their own version of a pure field, ignorant of the Master’s more patient and perfect plan” (Christ’s Object Lessons, p. 74, 1900). Sr. White emphasizes the principle, writing, “This is why Christ gave the sweeping command, “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again”” (Christ’s Object Lessons, p. 74, 1900). The desire to uproot the tares is a direct violation of this principle, an attempt to wield a sickle that we were never meant to hold, but what underlies our inability to perform this task?

The theological reason for this prohibition is rooted in our profound inability to discern the heart, a prerogative that belongs to God alone. God judges the inner motives beyond human sight. Scripture declares this truth, stating, “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (1 Samuel 16:7, KJV), and “I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings” (Jeremiah 17:10, KJV). Ellen G. White provides the explanation, stating, “Should we try to uproot from the church those whom we suppose to be spurious Christians, we should be sure to make mistakes… Man judges from appearance, but God judges the heart” (Christ’s Object Lessons, pp. 71-72, 1900). Sr. White warns chillingly, “This work is not entrusted to us because God knows our nature too well. To attempt it is to step into the role of God, and in doing so, we risk becoming agents of the very enemy we seek to oppose” (Christ’s Object Lessons, p. 74, 1900). The desire to purify the church by force is not just a mistake; it is a satanic strategy. The servants’ rash zeal, born of love for the Master, stands in stark contrast to the Master’s own character, which is revealed not in immediate judgment, but in a mysterious and profound mercy, but how does this mercy unfold in allowing both to grow?

MERCY’S MARVEL!

The Master’s command, which at first seems like a passive acceptance of a corrupted field, is in reality an active expression of a deep and mysterious mercy. The simple phrase, “Let both grow together until the harvest,” is one of the most challenging instructions in all of Scripture for those of us who are eager to see God’s cause vindicated. God endures evil for the sake of the vulnerable. Scripture illustrates this patience, affirming, “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV), and “But thou, O Lord, art a God full of compassion, and gracious, long suffering, and plenteous in mercy and truth” (Psalm 86:15, KJV). Ellen G. White draws a parallel, urging, “Through long ages God has borne the anguish of beholding the work of evil… for the tares could not be plucked up without danger of uprooting the precious grain. And shall we not be as forbearing toward our fellow men as the Lord of heaven and earth is toward Satan?” (Christ’s Object Lessons, p. 72, 1900). Sr. White makes it practical, stating, “This calls for a patience that runs contrary to our nature, a trust that transcends our sight” (Christ’s Object Lessons, p. 72, 1900). This command reveals a God whose forbearance is so vast that He is willing to endure the presence of evil within His own church for the sake of protecting the weakest of His children and extending the offer of salvation to the most undeserving, but in what ways does this mercy manifest daily?

This divine mercy is demonstrated in the indiscriminate blessings of sun and shower, which fall upon the righteous and the unrighteous alike. The counterfeit is allowed to share in the same temporal graces as the genuine, a constant, silent sermon of God’s goodness. God bestows goodness universally to draw hearts. Scripture portrays this generosity, declaring, “That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Matthew 5:45, KJV), and “The Lord is good to all: and his tender mercies are over all his works” (Psalm 145:9, KJV). Ellen G. White observes, “The tares are permitted to grow among the wheat, to have all the advantage of sun and shower” (Christ’s Object Lessons, p. 74, 1900). Sr. White clarifies further, “This period of co-existence is probationary time, an extended season of grace where the door of repentance remains open” (Christ’s Object Lessons, p. 75, 1900). While Sr. White is clear that “The Saviour does not point forward to a time when all the tares become wheat,” the example of Judas Iscariot proves that even those who have become agents of the enemy are not beyond the reach of divine love and patience, but what motivates such extensive longsuffering?

The ultimate reason for this divine patience is God’s profound desire for the salvation of all. Peter glimpses the motivation behind seeming delays. Scripture reveals the heart, stating, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9, KJV), and “Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4, KJV). Ellen G. White connects it to redemption, writing, “God’s forbearance is not weakness; it is a redemptive strategy” (Christ’s Object Lessons, p. 72, 1900). Sr. White poses the question, “Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?” (Christ’s Object Lessons, p. 72, 1900). The very patience that we may find so frustrating is the very tool God uses to draw hearts to Himself, but how does this call us to personal humility?

This principle calls us to a deep humility, reminding us that our own judgment is flawed and our perception limited. Christ models patience even with betrayers. Scripture urges imitation, commanding, “Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Ephesians 5:1-2, KJV), and “Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye” (Colossians 3:13, KJV). Ellen G. White applies it, stating, “The Redeemer does not want to lose one soul; His experience with Judas is recorded to show His long patience with perverse human nature; and He bids us bear with it as He has borne” (Christ’s Object Lessons, pp. 72-73, 1900). Sr. White confronts the unknown, warning, “Many who think themselves Christians will at last be found wanting. Many will be in heaven who their neighbors supposed would never enter there. Man judges from appearance, but God judges the heart” (Christ’s Object Lessons, p. 72, 1900). The Master’s mysterious mercy, which allows the wheat and tares to grow together, is thus a profound expression of His love, a love that prioritizes salvation above our desire for immediate order, but what concepts truly embody this divine love?

GOD’S LOVE MANIFEST!

The Master’s command to “let both grow together” is a profound manifestation of God’s protective and redemptive love, which values the security of the weakest among us over the immediate punishment of the wicked. This divine policy of forbearance asserts that God’s love is not a mere sentiment but a powerful, active principle that guides His government of the universe, even in the face of rebellion and corruption. God demonstrates rich mercy through grace. Scripture reveals this love, declaring, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV), and “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). Ellen G. White connects it to Calvary, explaining, “Through long ages God has borne the anguish of beholding the work of evil, He has given the infinite Gift of Calvary, rather than leave any to be deceived by the misrepresentations of the wicked one; for the tares could not be plucked up without danger of uprooting the precious grain” (Christ’s Object Lessons, p. 72, 1900). Sr. White confirms the principle, stating, “True love is not merely a sentiment or an emotion. It is a living principle, a principle that is manifest in action. True love, wherever it exists, will control the life. Thus it is with the love of God” (Selected Messages Book 1, p. 155, 1958). God’s love is expressed as a fiercely protective forbearance; He would rather endure the “anguish” of seeing evil flourish temporarily in His own field than risk harming a single stalk of “precious grain.” This is a love that is willing to suffer long, as the Psalmist declares, “But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth” (Psalm 86:15, KJV). This love is not static but actively draws us, as Jeremiah wrote, “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3, KJV). Sr. White confirms that this love is a governing principle, not just an emotion: “True love is not merely a sentiment or an emotion. It is a living principle, a principle that is manifest in action. True love, wherever it exists, will control the life. Thus it is with the love of God” (Selected Messages Book 1, p. 155, 1958). Furthermore, this love is inherently selfless, as “The great and infinite God lives not unto Himself, but for the benefit and blessing of every being and every object of His creation” (The Youth’s Instructor, June 13, 1901). Therefore, the patience commanded in the parable is the ultimate evidence of a love that provides maximum opportunity for all—both wheat and tares—to experience His grace before the final harvest, demonstrating a love that is more concerned with our eternal responsibility to Him than with His own temporal vindication, but what does this mean for our personal duty to God?

DUTY DIVINE!

In light of the Master’s patient wisdom, my primary responsibility toward God is to cultivate a character of authentic “wheat” through faith, while humbly trusting His sovereign timing and refraining from usurping His divine prerogative of judgment. My focus must shift from an outward critique of the field to an inward cultivation of my own soul, recognizing that I am ultimately accountable not for the state of my neighbor’s plot, but for my own. God demands individual accountability in preparation. Scripture directs this self-focus, commanding, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5, KJV), and “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12, KJV). Ellen G. White emphasizes obedience, writing, “It is our individual duty to walk humbly with God. We are not to seek any strange, new message… The voice of duty is the voice of God—an inborn, heaven-sent guide” (Testimonies for the Church, vol. 7, p. 189, 1902). Sr. White frames life as character building, stating, “We should never forget that we are placed on trial in this world, to determine our fitness for the future life… God tests us here, by committing to us temporal possessions, that our use of these may show whether we can be entrusted with eternal riches” (Counsels on Stewardship, p. 22, 1940). The commentary is inescapable: the parable teaches me that my duty is not to be the purifier of the church, but to be pure myself. This requires constant self-examination, as we are reminded that “we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Corinthians 5:10, KJV). My energy must be channeled into the work at hand, as Solomon wisely counseled, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest” (Ecclesiastes 9:10, KJV). Sr. White frames this life as a period of character development for eternity: “We should never forget that we are placed on trial in this world, to determine our fitness for the future life… God tests us here, by committing to us temporal possessions, that our use of these may show whether we can be entrusted with eternal riches” (Counsels on Stewardship, p. 22, 1940). This process is a daily one, as she further explains, “Remember that the character building is not finished till life ends. Every day a good or bad brick is placed in the structure” (The Youth’s Instructor, January 26, 1893). My trust in God is therefore demonstrated not by my keen ability to identify tares, but by my patient diligence in building my own character and faithfully performing my duties, waiting for His perfect, unerring harvest, which stands in contrast to my flawed and often judgmental responsibility toward my neighbor, but how should this shape our interactions with those around us?

NEIGHBORLY NOBILITY!

The parable radically redefines my duty to my neighbor, teaching that my responsibility, whether I perceive them as wheat or tare, is not to judge or uproot them, but to reflect the Master’s forbearance and minister the same “sun and shower” of grace and truth to all. This approach serves a dual purpose: it strengthens the true among us while providing the greatest possible opportunity for the erring to be converted. This principle asserts that our interpersonal relationships within the community must be governed by a love that fulfills the law, not by a critical spirit that seeks to enforce it. Love encompasses all obligations toward others. Scripture summarizes the duty, commanding, “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law” (Romans 13:8, KJV), and “And above all these things put on charity, which is the bond of perfectness” (Colossians 3:14, KJV). Ellen G. White broadens the scope, stating, “This question Christ answered in the parable of the good Samaritan. He showed that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is every one who is the property of God” (Christ’s Object Lessons, p. 376, 1900). Sr. White warns against criticism, noting, “We cannot afford to let our spirits chafe over any real or supposed wrong done to ourselves. Self is the enemy we most need to fear” (The Ministry of Healing, p. 485, 1905). The commentary is direct: my job is not to categorize my neighbor, but to serve them. Just as the Samaritan ministered to the wounded man without regard for his identity or religious affiliation, I am called to minister to all, especially those within the household of faith. This calls for a love that is universal and unconditional, as the command is simply to “Let brotherly love continue” (Hebrews 13:1, KJV). It even extends to those who may act as enemies to the truth, for Christ commanded, “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:44, KJV). Sr. White warns against the self-centeredness that leads to a critical spirit: “We cannot afford to let our spirits chafe over any real or supposed wrong done to ourselves. Self is the enemy we most need to fear” (The Ministry of Healing, p. 485, 1905). Instead, a focus on the salvation of others should supersede our personal grievances: “As we become interested in the salvation of souls we cease to mind the little differences that so often arise in our association with one another. Whatever others may think of us or do to us, it need not disturb our oneness with Christ, the fellowship of the Spirit” (The Ministry of Healing, p. 485, 1905). My role, therefore, is to be a channel of God’s restorative grace, creating an environment where the wheat is nourished and the tares are constantly confronted by a love that seeks their salvation, not their destruction, patiently awaiting the final, decisive moment when the sickle of the angels swings, but when exactly does this angelic intervention occur?

ANGELS’ AWESOME SWING!

While the dominant theme of the parable’s middle act is patience, its final scene is one of swift, decisive, and terrifyingly perfect action. The season of forbearance will not last forever. There comes a moment when the characters of all are fully ripened, and the time for separation arrives. This final judgment is not a human endeavor but a divine and angelic operation, executed with unerring precision. Angels execute the separation at the world’s end. Scripture specifies the agents, stating, “And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other” (Matthew 24:31, KJV), and “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity” (Matthew 13:41, KJV). Ellen G. White clarifies the timing, stating, “The harvest marks “the end of probationary time,” the moment when the opportunity for repentance closes forever” (Testimonies to Ministers and Gospel Workers, p. 47, 1923). Sr. White paints the unveiling, noting, “The tares closely resembled the wheat while the blades were green; but when the field was white for the harvest, the worthless weeds bore no likeness to the wheat that bowed under the weight of its full, ripe heads” (Christ’s Object Lessons, p. 74, 1900). It is a day of ultimate revelation, when the subtle deceptions and outward similarities that marked the growing season vanish completely, but how will the distinction become evident to all?

In that great day, the distinction between the genuine and the counterfeit will be undeniable to the entire universe. The superficial resemblances that once caused confusion will give way to a stark and visible contrast in character. Character reveals itself fully at maturity. Scripture foretells the exposure, proclaiming, “Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit” (Matthew 7:17, KJV), and “Wherefore by their fruits ye shall know them” (Matthew 7:20, KJV). Ellen G. White depicts the contrast, stating, “Sinners who make a pretension of piety mingle for a time with the true followers of Christ, and the semblance of Christianity is calculated to deceive many; but in the harvest of the world there will be no likeness between good and evil. Then those who have joined the church, but who have not joined Christ, will be manifest” (Christ’s Object Lessons, p. 74, 1900). Sr. White emphasizes the finality, noting, “The separation that follows is absolute and irreversible, a direct execution of the Master’s will” (Christ’s Object Lessons, p. 74, 1900). At the end, character, fully formed, speaks for itself. The separation that follows is absolute and irreversible, a direct execution of the Master’s will. The reapers are commanded, “Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn” (Matthew 13:30, KJV). Christ elaborates on this twofold destiny with solemn finality: “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father” (Matthew 13:41-43, KJV), but what role do angels play in this gathering?

This angelic work of gathering is a consistent theme in the eschatological teachings of Scripture. Christ describes the collection of the elect at His return. Scripture outlines the process, declaring, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16, KJV), and “And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day” (Jude 1:6, KJV). Ellen G. White stresses exclusivity, stating, “Christ Himself will decide who are worthy to dwell with the family of heaven. He will judge every man according to his words and his works. Profession is as nothing in the scale. It is character that decides destiny” (Christ’s Object Lessons, pp. 74-75, 1900). Sr. White urges preparation, warning, “The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest’” (Testimonies for the Church, vol. 5, p. 100, 1889). The justice of God is perfect and impartial, extending to all created beings, but on what basis does this judgment proceed?

The basis for this final judgment is not profession, but character; not the name we claimed, but the life we lived. Character determines eternal destiny under divine scrutiny. Scripture bases it on deeds, stating, “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Revelation 22:12, KJV), and “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Ecclesiastes 12:14, KJV). Ellen G. White affirms Christ’s role, stating, “Christ Himself will decide who are worthy to dwell with the family of heaven. He will judge every man according to his words and his works. Profession is as nothing in the scale. It is character that decides destiny” (Christ’s Object Lessons, pp. 74-75, 1900). Sr. White highlights urgency, warning, “The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest’” (Testimonies for the Church, vol. 5, p. 100, 1889). The imminence of this event should lend a holy urgency to our work and our own preparation. As Sr. White warns, “The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest’” (Testimonies for the Church, vol. 5, p. 100, 1889). The public and undeniable nature of this final separation will serve as the ultimate vindication of God’s character. His long forbearance, which may have been misinterpreted by men and angels as indifference, will finally be revealed as an act of profound mercy preceding an act of perfect justice, leaving us with the final, personal question of whether we are ready for the garner, but are you prepared for that heavenly storehouse?

GARNER GLORY!

So, we arrive at the end of the parable, back in our own field, in our own time. The sun and the rain continue to fall on us all. The wheat and the tares are still growing together, perhaps even in our own hearts. The Master’s command echoes across the centuries, not as a suggestion, but as a divine imperative that tests the very foundation of our faith. Faith demands active patience amid temptation. Scripture calls for endurance, urging, “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13, KJV), and “Let us run with patience the race that is set before us” (Hebrews 12:1, KJV). Ellen G. White stresses discipline, stating, “This requires a spiritual discipline that is perhaps the most difficult of all—the discipline of active, faithful patience” (Testimonies for the Church, vol. 3, p. 114, 1875). Sr. White advises caution, noting, “With these facts before us we should move with the greatest caution. What can we expect but trial and perplexity in our connection with men and women of peculiar minds? We must bear this and avoid the necessity of rooting up the tares, lest the wheat be rooted up also” (Testimonies for the Church, vol. 3, p. 114, 1875). The temptation to grab the sickle, to make things right, to purify the church according to our own fallible wisdom, remains as potent as ever. But the lesson of the parable is clear: our work is not to uproot, but to grow. Our primary duty is not to judge the harvest, but to become the harvest. This requires a spiritual discipline that is perhaps the most difficult of all—the discipline of active, faithful patience, but how can we practice withholding judgment?

This means we must consciously embrace the humility of withholding judgment. We must leave that sacred, terrible work to Christ and His angels, who alone can read the heart and separate the true from the false without error. Our focus must shift. Instead of being consumed with the state of others, we must be consumed with our own relationship with the Master of the field. Humility redirects attention inward for growth. Scripture guides self-reflection, instructing, “Let a man examine himself” (1 Corinthians 11:28, KJV), and “Search me, O God, and know my heart: try me, and know my thoughts” (Psalm 139:23, KJV). Ellen G. White urges introspection, stating, “Each must give an account of himself to God. He has given us His law as a mirror into which we may look and discover the defects in our characters” (Testimonies for the Church, vol. 3, p. 115, 1875). Sr. White emphasizes personal work, writing, “My brother, you have a work to do for yourself which no other person can do for you. Each must give an account of himself to God” (Testimonies for the Church, vol. 3, p. 115, 1875). Are we truly born of the good seed, the Word of God? Is our character being ripened by the Sun of Righteousness? Are we bowing under the weight of the fruit of the Spirit, or are we standing up straight, empty and worthless like the tares? This is the introspective work to which the parable calls us, a work that leaves no time for pointing fingers at our neighbors, but what actions should we take instead?

Therefore, let us commit our ministry to sowing good seed. Let us pour our energy into teaching the truth with love, into being channels of the Master’s indiscriminate grace to all around us. Let us live with an unwavering faith in God’s perfect timing and His ultimate, unerring justice. Commitment involves active sowing and faithful waiting. Scripture encourages this mission, commanding, “Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you” (Hosea 10:12, KJV), and “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Galatians 6:9, KJV). Ellen G. White calls for energy, stating, “Our primary duty is not to judge the harvest, but to become the harvest” (Testimonies for the Church, vol. 5, p. 100, 1889). Sr. White inspires hope, noting, “The harvest is certain. The separation is coming. The only question that remains is on which side of the angelic sickle we will find ourselves” (Testimonies for the Church, vol. 5, p. 100, 1889). The harvest is certain. The separation is coming. The only question that remains is on which side of the angelic sickle we will find ourselves, but how does this transform our view of challenges in the community?

So, how does this change the way you view that difficult member in your congregation? How does it reframe your frustration with the state of the church? In your specific field, what does it look like, practically, to focus on nourishing the wheat rather than worrying about the tares? The Master has given us our work: to reflect His character of long-suffering love, to faithfully sow the seeds of truth, and to wait with patient, active hope for His glorious harvest. Application demands practical shifts in perspective and action. Scripture prompts transformation, urging, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32, KJV), and “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice” (Ephesians 4:31, KJV). Ellen G. White encourages faithfulness, stating, “Let us be found faithful in our appointed task, so that when the reapers come, we will be found ready for the garner” (Testimonies for the Church, vol. 3, p. 114, 1875). Sr. White reinforces readiness, noting, “The time of the harvest will fully determine the character of the two classes specified under the figure of the tares and the wheat” (The Review and Herald, September 5, 1893). Let us be found faithful in our appointed task, so that when the reapers come, we will be found ready for the garner.

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