INSTRUCTIONS FOR THE STUDENT

My Study Plan:

The book of Revelation reveals Jesus Christ and shows how God’s final Gospel Day is understood through spiritual prophecy. Preparing a Study Plan before starting this Study Guide will assist you in completing it within a designated timeframe. It also helps in developing the discipline required for studying God’s Word effectively.

Proverbs 16:3:

Commit thy works unto the LORD, and thy thoughts shall be established.

My Study Guide Journal

Keep a record as you progress through your Study Guide, including the “Personal Responses”, for each section for future reference and goal setting.

Content

• INTRODUCTION
• JACOB’S LADDER
• THE LADDER SET UP ON THE EARTH
• THE LADDER REACHED HEAVEN
• THE IDENTITY OF THE ANGELS
• THE LORD STANDING ABOVE THE LADDER
• JESUS CHRIST IS THE BRIDGE
• THE HOUSE OF GOD AND GATE OF HEAVEN
• PARABLES – REVISION
• INTRODUCTION TO THE PARABLE OF THE TARES
• THE PARABLE OF THE TARES – CONTEXT
• THE PARABLE OF THE TARES – THE KINGDOM OF HEAVEN
• THE PARABLE OF THE TARES – EXPLAINED
• SUMMARY

Important Points:

• COGMA does not claim to be infallible or the authority.
• Infallibility and authority belong only to God and His Word.

COGMA therefore strongly advises that you prayerfully study the content of each Study Guide with the heart of a Berean: “Acts 17:10-12”.

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INTRODUCTION

In this final Study Guide of the module “The Language of the Bible,” you will apply what you have learned in the previous three Study Guides. Understanding the concepts of “type” and “antitype” is essential for interpreting the deeper spiritual truths in the Bible.

Definition and Purpose of Types and Antitypes

A “type” is a real person, thing, or event from the Old Testament that represents a deeper truth than what is shown literally. God used actual individuals, objects, and events from the Old Testament to reveal New Testament truths, known as “antitypes.” The term “antitype” does not mean “against,” but rather “opposite” or “reverse.” A type is literal and points to a spiritual reality, which is the antitype.

i.
Key Points to Remember

• A type is also known as a shadow.
• A type will resemble the antitype.
• There is similarity in presentation and meaning.
• A type is divinely ordained.
• It is more than just resemblance; it is pre-ordained by God.
• A type is both a symbol and a prediction.
• It symbolises a religious truth in the timeframe it was given.
• It predicts future facts on which the symbolised religious truth rests.
• The antitype is more glorious than the type.
• The antitype must contain the same element of truth as the type.
• Accessories to the type have no antitype meaning.
• Visions are written in symbolic language.
• The Bible always interprets itself as you allow the Holy Spirit to guide and teach.
• The Bible is not literal but spiritual.

Applying the Concepts: Jacob’s Ladder

In this Study Guide, you will study Jacob’s Ladder and understand that nothing in your Bible is just for history. It is all meant to show us spiritual reality during the New Covenant, also known as the Gospel Day. The Bible is not just about history; it is spiritual. Every word in it is meant to give us spiritual understanding. There are no “stories” or idle words in the Bible.

By studying the types and antitypes in the Bible, such as Jacob’s Ladder, you can gain a deeper understanding of the spiritual truths intended for New Covenant believers.

2 Timothy 3:16 states:

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:”

This approach emphasises the importance of interpreting the Bible not just as a historical document, but as a source of profound spiritual insights meant to guide and instruct believers in their faith journey.

Through this Study Guide, you will see how Old Testament types point to New Testament antitypes, revealing the continuity and fulfilment of God’s plan of salvation and spiritual growth. Understanding these connections enriches your comprehension of the Bible and enhances your spiritual discernment.

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JACOB’S LADDER

In Genesis 28, you can find the account of what we commonly call Jacob’s Ladder. This incident is often described as a dream or a vision. While it is recommended to read the entire chapter for context, we will focus on just a few verses.

Genesis 28:11–13 states:

“And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;”

Genesis 28:17 states:

“And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.”

Clearly, Jacob’s Ladder involves types, shadows, symbolism, and antitypes. What makes it intriguing is how its symbols point to other symbols, ultimately revealing the antitype.

As you have learned in previous Study Guides, typology serves two purposes:

• Firstly, it uncovers spiritual truths to help you understand salvation biblically.
• Secondly, it delves deeper to enrich your understanding and maintain your salvation.

In our study, we will uncover the truth behind these key symbols:

• The ladder set up on earth.
• The ladder reaching heaven.
• The identity of the angels of God.
• The Lord standing above the ladder.
• Jesus Christ the bridge.
• The house of God and the gate of heaven.

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THE LADDER SET UP ON THE EARTH

In Genesis 28:12, we encounter symbolism where a ladder is depicted as “set up on the earth,” suggesting it came from somewhere else.

Genesis 28:12 states:

“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.”

i.
The Hebrew Word “Cullam”

The Hebrew word CULLAM, meaning “raise up,” implies the ladder was elevated from the earth. Angels of God are seen “ascending and descending” on this ladder, indicating they start on earth, then ascend and descend. This suggests they are not coming from heaven but from the earth.

Jesus as the Ladder

This imagery finds a parallel in the book of John, where Jesus says:

John 1:51 states:

“And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.”

Notice the striking similarity between the verse in Genesis 28 and Jesus’ words in the Gospel of John. The only difference is that now the “ladder” is identified as the “Son of Man.”

The question arises: Who is the Son of Man? Several scriptures reveal that Jesus Himself is the Son of Man, as seen in the following passages:

John 8:28 states:

“Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he…”

Luke 22:48 states:

“But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?”

A search of your Bible will reveal at least thirty-two references in the New Testament showing that Jesus is the Son of Man. You can now conclude that the “ladder” Jacob saw was a type or shadow pointing to Jesus Christ, the antitype. Jesus is the ladder raised up from the earth and reaching to heaven. He is the spiritual reality of the ladder Jacob saw.

The Ladder Raised Up

Revisiting the reference in John, you read:

John 1:51 states:

“And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.”

In the Study for Approval module, you learned the importance of considering:

• Context
• The time period
• The audience

when studying scriptures. Understanding to whom the words were spoken and the circumstances and the time period helps apply them to our time, avoiding confusion and aiding in understanding the Bible.

Jesus used the word “Hereafter” in John 1:51 to indicate to the people present at the beginning of His ministry that the “ladder” had not yet been raised up. The fulfilment of John 1:51, the reality of Jacob’s Ladder, was still in the future.

When Was the Ladder Raised Up?

Remember, the Bible interprets itself, and answers to questions about God and His Word are found within its pages. Continuing to read in the book of John:

John 12:32 states:

“And I, if I be lifted up from the earth, will draw all men unto me.”

The phrase “lifted up” in John is akin to “set up” in Genesis 28, meaning to “raise up” from or on the earth. This clearly refers to Jesus and His crucifixion and resurrection.

Earlier, it was established that for the “ladder” to be set up on the earth, it had to come from somewhere. This imagery fits Jesus, as seen in the following verses:

Psalm 107:20 states:

“He sent his word, and healed them, and delivered them from their destructions.”

From John 1, you understand that Jesus is described as the “Word made flesh.”

Hebrews 1:6 states:

“And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.”

John 3:17 states:

“For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”

The purpose of symbolism and typology is to use physical things, events, and people to reveal spiritual truth. Symbolism not only brings pictures and images to our minds but also demonstrates character.

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THE LADDER REACHED HEAVEN

Jacob saw a ladder in his vision, “the top of it reached to heaven.” When we think of a ladder, it is a tool for moving from one place to another. Just as you need a ladder to reach the roof of a house, a ladder acts as a “vertical bridge” in scriptures, helping you access places you could not reach otherwise.

In Jacob’s vision, the ladder reached to heaven, where the Lord stood above it. This signifies that before Christ and Calvary, mankind could not reach God. However, since Calvary, we can approach God through the Son of Man, as Jesus declared:

John 14:6 states:

“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.”

Interestingly, God is not revealed as Father except in the New Covenant.

Access to the Father Through Jesus

Paul also understood that the only way to the Father was through Jesus:

Ephesians 2:18 states:

“For through him we both have access by one Spirit unto the Father.”

It was at Calvary that the “ladder was set up on the earth.” It was at Calvary that the bridge between earth and heaven was established (see again John 12:32). Then at Pentecost, the “angels of God ascended and descended on the ladder.”

Jesus Is the Way, the Bridge to God and the Father

He was chosen by God to be the Saviour of all who would repent and believe in Him:

1 Peter 2:4 states:

“To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious.”

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THE IDENTITY OF THE ANGELS

Let us delve further and establish who the “angels of God” are.

Hebrew and Greek Meanings

In Genesis 28:12, the word for angel in Hebrew is MALAK, meaning “a messenger or ambassador.” In Greek, it is ANGELOS, also translated as “messenger.”

Genesis 28:12 states:

“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.”

If these were celestial angels, Jacob would have seen them “descending and ascending,” but he observed them “ascending first and then descending,” the same order Jesus describes in John 1:51.

• Celestial angels relate to beings from outside this world.
• Terrestrial angels are messengers of God related to the earth or its inhabitants.

These are not celestial angels but terrestrial angels, or messengers of God.

Paul’s Message

Paul, in the second book of Corinthians, wrote the following:

2 Corinthians 5:17–18, 20 states:

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”

Revelation’s Angel

In the book of Revelation, a book full of symbols, you read in chapter 22 about an angel:

Revelation 22:8–9 states:

“And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.”

Notice that the “angel” described in the book of Revelation is actually a born-again believer in Christ.

Paul’s Testimony

Also, Paul himself testifies that he is an “angel of God” in the letter to the Galatians.

Galatians 4:13–14 states:

“Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.”

Summary

In summary, from Jacob’s Ladder, we have learned that:

• Jesus Christ is the ladder or bridge to God.
• Born-again believers, the people of God, are the ones ascending and descending.
• One must be born again to ascend the ladder to reach the Father who is above.
• This echoes the picture in Genesis 2, where Adam was made a living soul before being placed in the garden of God.

This aligns with what occurred on the day of Pentecost when God added to the Church those who were being saved, as described in Acts 2:47.

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THE LORD STANDING ABOVE THE LADDER

In Genesis 28:13, it is noted that “the LORD stood above it” at the end of the ladder. Now, the question arises: which “heaven” does the ladder reach?

Three Heavens

The Bible mentions three heavens:

i.
The First Heaven

Described in Genesis 1:8, it is the physical or literal sky extending into the universe.

ii.
The Second Heaven

Mentioned in Ecclesiastes 5:2, it signifies the heaven of God or the realm of eternity after physical death for believers.

iii.
The Third Heaven

Where Paul was “caught up” or “raised up,” represents the place of revelation and visions. It is the heavenly or ecclesiastical realm where born-again believers are seated in Christ and receive truth and revelation. Paul refers to this third heaven as the “heavenly places” in Ephesians chapter 2.

Ephesians 2:5–6 states:

“Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:”

The Heavenly Place in Christ Jesus

In the upcoming module, “The New Testament Church,” you will discover that the “heavenly place in Christ Jesus” encompasses the kingdom of God, including Mount Zion, the city of God, the New Jerusalem, and the body of Christ, which is the Church of God.

Jacob mentioned that “the LORD stood above it” at the end of the ladder, prompting the question: where is God in the Gospel Day?

Psalm 132:13–14 states:

“For the LORD hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it.”

Psalm 87:5 states:

“And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.”

The Church of God

At the top of the ladder metaphorically is the Church of God, with the Lord above as its Head, representing the heavenly place, the third heaven. Logically, the head must be with the body and the body with the head. As you know, the body of Christ is the church.

Colossians 1:18 emphasises Christ’s role as the head of the church, giving Him pre-eminence.

Colossians 1:18 states:

“And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.”

i.
Entering the Church of God

When you are born again, you enter the Church of God through the baptism of Christ, receiving the Holy Ghost, as described in Acts 2:24 and 1 Corinthians 12:13.

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JESUS CHRIST THE BRIDGE

In John 10, Jesus illustrates the role He fulfils as the bridge from earth to the Church of God in God’s presence. He uses symbolic language to convey this message, referring to Himself as “the door to the sheepfold,” which symbolically represents the church or people of God.

John 10:1 states:

“Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.”

Jesus uses symbolic language to convey a vivid image to our minds. He says that the “sheepfold” is ABOVE, as one must “climb up” to enter. To be born again, one must be “raised up” in Christ as Paul pictures in Ephesians 2:6.

The Sheepfold

The “sheepfold” represents the church or people of God, with Jesus portraying Himself as “the door” or entry point to the presence and person of God. He emphasises that He is the exclusive door:

John 10:7 states:

“Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.”

The Door

Jesus unequivocally states that He is “the door” or the gateway into the kingdom and presence of God. This assertion aligns with His previous statement in John 14:6, where He declares Himself as the exclusive path:

John 14:6 states:

“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.”

Symbolism in John 10

Key points regarding symbolism in John 10:

• In verse 1, “climbeth up” signifies being born again and entering the kingdom of God.
• Similarly, in verse 9, those born again going in first and then going out mirror the order seen in Genesis 28 and John 1.
• The angels ascending and descending represent believers spreading the gospel. God equips and empowers us for this task.

Mark 16:15 states:

“And he said unto them, Go ye into all the world, and preach the gospel to every creature.”

Understanding the Angels of God

In future Study Guides, we will delve into angels and their roles, but for now, understand that the “angels of God” are born-again believers, not celestial beings. This Study Guide underscores the richness of just a few verses and how much they reveal:

• The heavenly realm is where believers are lifted into the kingdom of God, as Ephesians 2:6 describes.
• However, it is also inhabited by wicked spirits outside of Christ, as Ephesians 6:12 explains.

Ephesians 6:12 states:

“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”

The phrase “heavenly places” and “high places” is the same Greek word EPOURANIOS.

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THE HOUSE OF GOD AND GATE OF HEAVEN

As Jacob awoke from his dream, he realised the significance of the place he was in. He understood that it was a sacred place, the house of God, and the gateway to heaven.

Genesis 28:16–17 states:

“And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.”

This symbolism continues to point to the reality of Jesus Christ. While previously, the ladder represented Jesus in Genesis 28:12 and John 1:51, Jacob’s awakening reveals that it also symbolises the house of God and the gateway to heaven. This dual symbolism suggests both the physical and spiritual aspects of Christ’s work in salvation.

Christ’s Sacrifice and Salvation

He came physically to sacrifice Himself for sin, as mentioned in Hebrews 9:26, and spiritually to bring salvation, as seen in His second coming on Pentecost.

Hebrews 9:28 states:

“So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.”

Not only was Jesus’ physical body sent down from God through Christ’s incarnation, as stated by the writer of Hebrews:

Hebrews 10:5 states:

“Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:”

Jesus appeared the second time on the day of Pentecost, not in a physical body clothed in flesh, but in Spirit. He came to inhabit all who are saved and born again, forming His body.

The Mystery of Christ in You

Christ’s spiritual incarnation is the great mystery that Paul spoke of in his letter to the Colossians.

Colossians 1:27 states:

“To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:”

Through Christ’s atoning work, achieved through His death and resurrection, God sent down a spiritual body symbolically referred to as the “new Jerusalem” on the day of Pentecost.

Revelation 21:2 states:

“And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”

The New Jerusalem and the Church of God

The “new Jerusalem, city of God” mentioned in Hebrews 12:22–23 is identified as “the church of the firstborn.” This is the church of God.

Hebrews 12:22–23 states:

“But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,”

Just as Christ’s physical body and His sacrifice on Calvary bridged the gap between heaven and earth, so does the church of God, as His spiritual body in the Gospel Day, bridge that gap.

The Role of the Church

You might wonder, how does the church of God today act as the link between “heaven and earth”? The book of Hebrews portrays Christ as the “Apostle and High Priest” of God’s household.

Hebrews 3:1, 6 states:

“Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”

In other words, the “house of Christ Jesus” is the church of God, which is His body.

Hebrews 3:7 states:

“Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,”

“To day” meaning this day, the Gospel Day! How will the unsaved hear the “voice of Christ Jesus”? Moreover, how will God communicate with both saved and unsaved people in this Gospel Day?

Reflecting on both the Genesis 28 type and the John 1:51 antitype, the “angels ascending and descending” symbolise ongoing work throughout the Gospel Day and the continuing presence of the “ladder.” Jesus stated that He is the “ladder.” But how can this be true if Jesus is no longer physically present?

Christ’s Spiritual Presence

Paul made this clear in his letter to the Corinthians when he said:

2 Corinthians 5:16 states:

“Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more”

Yet the “ladder” that Jesus identified as Himself still stands on the earth today as the door to the “sheepfold.” The sheepfold represents His kingdom and church of God.

How is this possible? Jesus returned on Pentecost, not physically, but in His true form, the Spirit, who now dwells within His church, His body. This embodies the profound mystery of “Christ in you.” Jesus is present in this world as the Spirit within His church. In this sense, the church of God serves as the “visible” pathway to salvation.

The Church as the Gate of Heaven

When Jacob woke from his dream, he understood that the ladder representing the “house of God” is also the “gate of heaven,” not the heaven mentioned in Ecclesiastes 5:2, but the third heaven or heavenly place described in Ephesians 2:6. In Hebrew, the word for gate is SHAAR, meaning “an opening, door, or gate.”

In John 10, Jesus not only describes Himself as the “door,” but all that enter through Him shall be saved.

John 10:9 states:

“I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.”

The Door to Salvation

But where do mankind find access to Christ? Where is the door?

Revelation 1:13 states:

“And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.”

The “seven candlesticks” symbolise the church of God throughout the seven periods of the Gospel Day. This highlights the mystery of “Christ in you,” showing that the church is the spiritual body of Christ. It emphasises that God and His church are inseparable, much like a head and body must remain connected for life. The body of Christ is tasked with guiding lost humanity to the “Door,” who is Jesus Christ, throughout the Gospel Day, as Paul stated in his letter to the Romans.

Romans 10:14 states:

“How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?”

The answer:

Romans 10:15 states:

“And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!”

The Gospel Preached

The “gate of heaven” is located within the church of God, embodied by Jesus who dwells in His church. However, lost individuals can only encounter Christ and discover the “door” if faithful believers ascend to receive God’s message and then descend to share it with them.

The gate of heaven is the gospel preached, and it is unveiled by the church. The body of Christ acts as a “living epistle” and a testimony of Christ. Thus, all who are born again become “spiritual bridge builders,” with the purpose and mission of sharing the gospel, the good news, with whoever will receive it. Preaching the gospel leads the unsaved to the ladder and door into the kingdom of God, which is the “house of God.”

1 Timothy 3:15 states:

“But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.”

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PARABLES — REVISION

As explained in Study Guide 13, we view the seven parables in Matthew 13 as vehicles to understand the entire Christian dispensation, also known as the Gospel Day. Through these parables, Jesus reveals the events that have occurred, why they occurred, and what produced them. He also shows us what is happening now and what will happen in the future.

Overview of the Seven Parables

Jesus takes us through the seven parables from the beginning of His earthly ministry, which began at the Jordan River, and continues through His Spirit ministry, which began with His return on the day of Pentecost, until the end of time.

It is important to remember that only Jesus as “the sower” can sow the gospel into the hearts of men and women. Therefore, in the New Testament age, Jesus sows His Word through His church and Spirit ministry.

How to Study Parables

The most important key to the study of parables, and the Bible as a whole, is to be born again so that the Spirit of God can lead you into the truth. Also important is to take a methodical approach, which involves:

• Analysing the context and setting: timeframe, who is speaking and to whom, and harmony of Scripture
• Identifying the key elements and their symbolic meanings
• Comparing different translations and using concordances for deeper understanding
• Reflecting on the spiritual truths conveyed through the parable

i.
Key Points for Detailed Study

As part of this methodical approach and detailed study, the following are important:

• Individual Words: Each word in the parable can hold significant meaning. For example, understanding the different types of soil can help us comprehend the various spiritual states of individuals.
• Strong’s Concordance: Using this tool can help you understand the original Greek or Hebrew meanings of words, which can provide deeper insights.
• Other Bible Versions: Comparing translations like the LITV (Literal Translation) and YLT (Young’s Literal Translation) can help clarify meanings and provide a fuller understanding of the text.

The Nature of the Language of Parables

The original Greek word for parable is PARABOLE, which means “a placing beside, to lay beside, or to compare.” The literal story is not to be taken literally and at face value but must be viewed as a “word vehicle” to convey spiritual truths.

A parable is a parallel story, illustrating both a literal and a spiritual reality. The literal is a fictional story used to paint a picture that points to the parallel, which is the spiritual reality.

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THE PARABLE OF THE TARES — INTRODUCTION

The Parable of the Tares is the second parable that Jesus gave and can cause confusion unless you follow the important study rules discussed earlier. As you may know, there are many differing interpretations of the parables in Matthew 13 that are taught by various church groups and also found on the Internet.

These differing interpretations can cause bias in your mind. However, it is only when you remain faithful to the Scriptures and allow the Bible to interpret itself — known as the “Golden Rule” — that the clouds of confusion will dissipate, and the clarity of God’s Word will emerge.

Clarifying the Parable’s Meaning

We can establish with certainty that this parable, along with the others in this chapter, is not speaking of a future time when Jesus will return to set up a millennial kingdom. The kingdom came and was established on the day of Pentecost in 31 AD.

We can also assert that this parable is not teaching that the church fell into a state of apostasy, as that is an impossibility. While it is true that individuals may backslide and fall, the body of Christ, which is the church, can never fall.

Moreover, we can confidently state that there is no point during the Gospel Day when God allows “the wheat and the tares” to grow together in His body, the church. In fact, the call during the Gospel Day is for separation.

2 Corinthians 6:16–17 states:

“And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.”

Universal Condition

Although this parable is ascribed to the second period of the Gospel Day, it also describes a universal condition throughout the Gospel Day. It is similar to the seven letters in the book of Revelation, which are ascribed to different periods of the Gospel Day, yet each of the conditions described is also universal throughout the Gospel Day. It is on that basis that we will study this parable.

For example, the Parable of the Sower begins with the physical ministry of Jesus Christ, but through His Spirit ministry — through the church after Pentecost — Jesus continues to be the Sower of the gospel. He will be the Sower until the end of time.

It is also evident as you study each of the seven parables that there is opposition to the Word of God and the gospel that began with Jesus and His physical ministry and continues throughout the Gospel Day.

i.
Opposition to the Word

The opposition began with the Jewish religious leaders and, in general, the Jewish people during Jesus’ ministry, as John writes.

John 1:11 states:

“He came unto his own, and his own received him not.”

This opposition continued after Pentecost through not only the Jewish religious system but also paganism through the Roman Empire, Gnosticism, Papalism, Protestantism, and so forth down through the Gospel Day. However, remember that these emerging counterfeit and false religious entities masquerading as Christian are not necessarily “anti-church.” The Bible describes them all as antichrists.

1 John 2:18 states:

“Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.”

The “last time” is a figure of speech that refers to the last “hour, season, day,” which we understand to be the last “age,” namely the New Testament dispensation and Gospel Day.

Warnings of False Teachers

Peter spoke and warned of this opposition and antichrists who would emerge — false religious entities who would masquerade as Christian but introduce false and damnable doctrines and pagan practices.

2 Peter 2:1–2 states:

“But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.”

Paul also warned and foretold of the enemy within in his final address to the elders at Miletus:

Acts 20:28–30 states:

“Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.”

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THE PARABLE OF THE TARES — CONTEXT

The Parable of the Tares, also known as the Parable of the Weeds, follows a similar pattern to the first parable in Matthew 13. It presents a fictional story first in Matthew 13:24–30 and then provides the spiritual explanation in Matthew 13:37–43, which reveals the reality behind the story.

Establishing the Context

To avoid confusion and bias, it is crucial to first establish when the parables were given and to whom they were addressed.

i.
The Timeframe

Although we do not have an exact date, it is believed that Jesus gave these parables in the second year of His public ministry. This timing is important because this parable mentions the word “world” three times in the explanation. However, only once does Jesus mean the literal world (KOSMOS), while the other two instances use the Greek word AION, meaning age.

The Bible broadly divides time into two ages:

• The Old Covenant age, which ended at Pentecost.
• The New Covenant age, known as the Gospel Day.

Therefore, when Jesus gave the parables in Matthew 13, He was speaking during the Old Covenant age.

ii.
To Whom Was Jesus Speaking?

It is easy to assume that Jesus is speaking directly to us in our time period, but this is not the case. Jesus was speaking to both the “great multitudes” and the “disciples” in His time period.

• To the great multitude, Jesus gave the fictional story.
• To His disciples, He separately provided the explanation and spiritual reality.

Matthew 13:10–11 states:

“And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.”

Notice that Jesus is speaking directly to His disciples, telling them, “it is given to YOU to know.” The Young’s Literal Translation makes this even clearer: “To YOU it hath been given to know the secrets of the reign of the heavens.”

Differences from the First Parable

In the first parable, the Parable of the Sower, Jesus presents the universal gospel that encompasses the whole of mankind from the beginning of time and then throughout the Gospel Day until the end of time. Of the four different grounds, Jesus sought the “good ground” to establish the New Testament church and kingdom revealed on the day of Pentecost.

The good ground in this first parable represents the redeemed who have both accepted the word of God and live by it.

Luke 8:15 (YLT) states:

“And that in the good ground: These are they, who in an upright and good heart, having heard the word, do retain it, and bear fruit in continuance.”

Before Pentecost, Jesus gathered people, including His disciples, and prepared them to become one with the church, the new Jerusalem, on the day of Pentecost.

In the second and subsequent parables that follow, Jesus begins with “The Kingdom of heaven is likened…” In each case, Jesus is using a simile, meaning an imaginative comparison.

The kingdom of heaven is not a literal field. It is important to point out that in this second parable, the “field” is not the kingdom of heaven, but it is the world (kosmos).

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THE PARABLE OF THE TARES — THE KINGDOM OF HEAVEN

What then is Jesus actually saying when he employs the phrase “the kingdom of heaven”?

• Many believe that these are separate entities: the Kingdom of Heaven, the Kingdom of God, and the Church of God.
• Some religious advocates argue that we are currently in the church age and that Christ will usher in the kingdom age in the future. This is often referred to as the millennium reign of Christ, believed to occur at some future time when He literally returns to the earth to rule for a thousand years.

It is therefore needful that these confusions are settled by the Word of God.

The Nature and Reality of the Kingdom

Paul, in his letter to the Romans, explains the nature of the kingdom.

Romans 14:17 declares:

“For the kingdom of God is not meat and drink; but righteousness and peace and joy in the Holy Ghost.”

• The Kingdom is not of a literal nature. It is a spiritual entity.
• All of the attributes mentioned here — righteousness, peace, and joy — are spiritual qualities that are “in the Holy Ghost.”

The Kingdom Is Not an Earthly Kingdom

When Jesus was asked by Pilate concerning His kingdom, Jesus responded and told Pilate in John 18:36, “My kingdom is NOT OF this world.”

When the Pharisees asked Jesus a similar question, especially concerning when the kingdom would come — a question still asked by many today — the conversation went like this:

Luke 17:20 states:

“And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:”

The word “observation” in the Greek is PARATERESIS, which means inspection by “ocular evidence.” The Kingdom of God is an unseen spiritual reality.

Jesus then in the next verse gives greater understanding and insight to those who have “ears to hear what the Spirit says”:

Luke 17:21 states:

“Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.”

The King James Version gives a poor translation of what Jesus actually said. The original text does not say “within you” but “among you.” The literal version gives the correct translation:

Luke 17:21 (LITV) states:

“nor will they say, Lo, here! Or, Lo, there! For behold the kingdom of God is in your midst.”

Jesus was actually saying that He, the “kingdom of God,” was in the midst or among the Pharisees and people of Israel at that time. In other words, to be “in the kingdom” is to be “in Christ,” which occurs when a person is born again.

Jesus could not be received or be “within you” until after Calvary and Pentecost. Thus, we understand that the kingdom is not a literal, temporal reality but rather a spiritual reality unseen by the natural eye.

The Kingdom Is a Present Reality

The Scriptures are very explicit:

Revelation 1:9 states:

“I John, who also am your brother and companion in tribulation, and IN THE KINGDOM.”

This certainly baffles modern teachers who follow Dispensationalist views. They teach the tribulation as a future event and believe the Kingdom Age has not yet come. However, John, in the first century, around AD 96, penned the book of Revelation and said he was “in tribulation and in the kingdom.” This confirms that the Kingdom of God is a present reality.

Romans 14:17 says:

“For the kingdom of God IS not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.”

Again, this employs the present tense: not will be, not going to be, but rather IS, indicating a present-tense reality.

The Kingdom of Heaven and the Kingdom of God

Are there distinctions between the Kingdom of Heaven, the Kingdom of God, and the Church of God? No!

• These terms are interchangeable and synonymous. In Matthew’s gospel, in the parable of the mustard seed, Matthew 13:31 says, “The kingdom of HEAVEN is like.” But in Mark’s gospel, Mark 4:30 records, “Whereunto shall we liken the kingdom of GOD?”
• Likewise, at the commencement of Jesus’ public ministry, Matthew records in Matthew 4:17, “Repent: for the kingdom of HEAVEN is at hand.” But in Mark’s account, it is rendered in Mark 1:15, “The kingdom of GOD is at hand: repent ye.”

Both the kingdom of heaven and the kingdom of God refer to the same entity. Just as there is one gospel, there is one kingdom denoted “THE kingdom.” If there were more than one kingdom, it would require more than one gospel, but the Bible explicitly says:

Matthew 4:23 states:

“And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.”

Both the gospel and the kingdom are in the singular sense.

The Church and the Kingdom

Since Pentecost, these terms are synonymous.

• The Kingdom portrays the individual experience and the reigning in the heart of the King.
• The Church denotes its collective aspect of various believers coming together in a unified body.

On the day of Pentecost, it is recorded in the second chapter of the book of Acts that God added to the church.

Acts 2:47 states:

“Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.”

Yet Paul, in his letter to the Colossians, said:

Colossians 1:13–14 states:

“Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins:”

The topic of the Kingdom will be studied in more detail in the upcoming module, but it is important when studying the Parable of the Tares to know that the kingdom of heaven, the kingdom of God, and the church of God are synonymous and not separate entities.

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THE PARABLE OF THE TARES — EXPLAINED

The Man Who Sowed Good Seed

i.
The Literal Story

Matthew 13:24 states:

“Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:”

ii.
The Spiritual Reality

Matthew 13:37 states:

“He answered and said unto them, He that soweth the good seed is the Son of man;”

From the first Study Guide in this module and the Parable of the Sower, you know the sower is Jesus Christ.

To further confirm this truth, in Matthew 16 Jesus posed the question to His disciples “Whom do men say that I the Son of man am,” to which the answer was “Christ, the Son of the living God.”

Obviously, then Jesus Christ Himself is this Son of man. He is the MAN referred to in this parable. There is only one Sower — Jesus.

The Dual Application of the Seed

In this parable, the SEED has a dual application. When Jesus was expounding on the Parable of the Sower, He said that the seed was the “word of the kingdom.” But in explaining the seed in the Parable of the Tares, He says something different.

Matthew 13:38 states:

“The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;”

Is this a contradiction? How could the seed be both the word of the kingdom and the children of the kingdom?

There are no contradictions in the Bible. Rather, Jesus reveals that the word of God, when heard, embraced, and adhered to, will produce a new creature, a new man in Christ Jesus who are called the “children of the kingdom.” Peter, expounding on the self-same seed, declared:

1 Peter 1:23 says:

“Being born again, not of corruptible seed, but of incorruptible, by the word of God.”

The Sower’s Field

What is this field? Jesus explains to His disciples in Matthew 13:38 that “The field is the world.” This is the first use of the word “world” in this parable, in this case the Greek word KOSMOS referring to the literal world and obviously in context referring to people.

i.
AION or KOSMOS

There are certain words in the King James Bible that must always be cross-checked against the original language, and “world” is one of these. It can either mean the literal world (KOSMOS) or it can mean the age (AION).

John 3:16 states:

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

Again, “world” in this verse is the Greek word KOSMOS, and in context, it refers to the people of the world. Jesus did not give Himself for trees or other non-human elements of creation.

Although it is written that at Jesus’ first incarnation, in human form, He came to His own, the “lost sheep of the house of Israel,” Jesus is also revealed as the “love of God” to the world. This is especially evident in Christ’s second incarnation, in Spirit form, on the day of Pentecost when “in His disciples” the gospel was sent into all the world.

The Ownership of the Field

Jesus also declares in the parable that the field is owned by the Sower when He says in Matthew 13:24, “sowed good seed in his field.” The good seed is the word of God, the gospel, and in this case, the field represents, as it did in the first parable, the hearts and minds of men and women.

In many ways, this parable is an extension of the first parable, where “his field” contains four different types of ground as explained in that parable.

Just because certain people are not receptive to the gospel, their Owner is still God. They may not acknowledge Jesus Christ, but they are still responsible to Him and will ultimately answer to Him.

i.
A False Belief

There is a false belief that after Adam sinned and fell, the devil took over ownership of the world and humanity. However, as students of God’s Word, we recognise that the Bible is our rule, and it teaches that God has never and will never cede ownership of mankind.

Psalm 24:1 says:

“The earth is the Lord’s, and the fullness thereof; the world, and they that dwell therein.”

Psalm 100:3 declares:

“Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people.”

Ezekiel 18:4 states:

“Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.”

It is on this basis, as the Creator and Owner, that God has full right to intrude on man’s lives.

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THE ENEMY’S DECEPTION

i.
The Literal Story

Matthew 13:25–26 states:

“But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.”

ii.
The Spiritual Reality

Matthew 13:38 states:

“The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;”

Context and Timeframe

To prevent misinterpreting this parable, it is vital to remember that Jesus was speaking firstly to the multitude and then to His disciples at that present time. Jesus is not directly speaking to us in our present time, but the truth He conveyed remains relevant in its original context.

The truths that Jesus spoke during His public ministry are still truths today, but they must be understood in the context in which they were spoken — under the Old Covenant, during the “old age.”

i.
The Children of the Kingdom

During the Old Covenant, the literal people of Israel made up the kingdom of God.

Matthew 21:43 states:

“Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.”

This transition took place on the day of Pentecost when the reality of the spiritual kingdom came from God out of heaven. However, at the time Jesus was speaking, it was the Old Covenant people who possessed the kingdom.

ii.
The Children of the Wicked One

Jesus explained that the children of the wicked are the religious leaders who opposed Him during His public ministry and continue to do so under His present-day Spirit ministry. Jesus said concerning these religious leaders:

John 8:44 states:

“Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.”

In His last public address before His crucifixion, Jesus said regarding Israel’s religious leadership:

Matthew 23:33–35 states:

“Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.”

The State of Sleep

Throughout Israel’s history in the Old Testament, they have had both good leaders and bad leaders.

• Good leaders led Israel in righteousness.
• Bad leaders led Israel into sin and rebellion against God and His rule.

Hosea 4:9 states:

“And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.”

A false ministry will lead people away from Christ and the truth, lulling them into a state of sleep where they believe they are right with God, but in reality, they are falling away and sinking into darkness.

A good example of this is when Jesus entered Jerusalem for the final time before His crucifixion. The streets were lined with multitudes of people hailing Him as the King, declaring, “Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.” Yet, a week later, the same multitudes were crying out, “crucify him.”

Within a week, these people had been put into a “state of sleep” by the scribes and Pharisees, who were the tools or vehicles of the wicked one, the devil.

Paul’s letter to the Thessalonians speaks concerning those who will not receive the truth in order to be saved.

2 Thessalonians 2:11–12 states:

“And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness.”

The dangers of “sleep” are just as real today if you allow false beliefs and doctrines to take root in your heart and mind, as Paul warned the Ephesians.

Ephesians 5:14 states:

“Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.”

There are many reasons why once faithful followers of Christ fall away, backslide, and lose their precious salvation. These include hypocrisy, compromise, worldliness, and the belief that the blood of Christ cannot cleanse from all sin, leading them to continue in sin each day in thought, word, and deed.

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UNDERSTANDING THE TARES AND THE HARVEST

Matthew 13:25 states:

“But while men slept, his enemy came and sowed tares among the wheat and went his way.”

In its early stages, tares closely resemble wheat, making it difficult to distinguish between them. This is similar to those who backslide and fall away. Initially, this process begins minutely and slowly, often indistinguishable from a genuine and true faith.

However, as the backsliding continues, it becomes more apparent, much like the difference between wheat and tares.

The Tares Represent

If the wheat represents people, so do the tares. The tares represent people who oppose Christ and His doctrine. They are false prophets and teachers who promote another gospel, introducing false beliefs and traditions to either take away from or add to God’s Word. This brings confusion and doubt, spoiling the truth.

During Jesus’ public ministry, it was the scribes and Pharisees whom He called “whited sepulchres.”

Matthew 23:27 states:

“Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.”

These tares may seem harmless at first, but as they grow, their roots become intertwined with the wheat, making them difficult to separate.

Paul warned of this danger:

2 Corinthians 11:13–15 states:

“For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; 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.”

Colossians 2:8 states:

“Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”

The Harvest

i.
The Literal Story

Matthew 13:28–30 states:

“He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 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.”

ii.
The Spiritual Reality

Matthew 13:39–43 states:

“The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 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. Who hath ears to hear, let him hear.”

Understanding the Timeframe and Context

To accurately interpret when the harvest takes place, understanding the timeframe and context is crucial. Many are taught that the wheat and the tares must grow together until the end of time, but this interpretation is incorrect. There is no passage in the New Testament advocating that the children of God and the children of disobedience should be intertwined. In fact, the New Testament teaches the opposite.

2 Corinthians 6:14–18 states:

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.”

Paul clearly states that if we are intertwined with or yoked with the children of disobedience, we will not be God’s children, and He will not be a Father to us.

The timeframe in the context of the parable is the day Jesus was speaking to both the multitudes and His disciples — before Pentecost and the Gospel Day.

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THE END OF THE AGE

The Misinterpretation of Apostasy

Some argue that during the Gospel Day, the church fell into apostasy. They interpret the “great mountain burning with fire cast into the sea” in Revelation 8:8 as representing the church falling out of God’s hands and into the hands of men. However, this is not possible. God cannot lose control or sovereignty over His church, as He has declared, “the gates of hell shall not prevail against it” (Matthew 16:18).

Mount Zion, symbolising God’s church, is described as unmovable.

Psalm 125:1–2 states:

“They that trust in the LORD shall be as mount Zion, which cannot be removed, but abideth for ever. As the mountains are round about Jerusalem, so the LORD is round about his people from henceforth even for ever.”

Tares can be easily sown, and if left unchallenged, they can grow into Babylon, representing confusion. This is symbolised in Revelation 8:8, where confusion and disorder arise from a false understanding or misapplication of God’s Word.

The End of the Age

Jesus declared during His public ministry that “the harvest was ready.”

Luke 10:2 states:

“Therefore said he unto them (His disciples), The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.”

The harvest was ready, but it was not yet the time. Jesus had yet to prepare a place for the harvest — the church, revealed on the day of Pentecost.

John 14:3 (LITV) states:

“And if I go and prepare a place for you, I am coming again and will receive you to Myself, that where I am you may be also.”

This refers to the day of Pentecost and the second incarnation of Christ when He returned, not physically but in Spirit.

One must be born again to enter into the kingdom of God and become children of the kingdom.

Ephesians 2:6 states:

“And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.”

In explaining the parable, Jesus said to His disciples:

Matthew 13:39 states:

“The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.”

The “end of the world” here is not the end of the literal world but the “end of the age.” Jesus does not use the word KOSMOS (literal world), but the word AION (age).

The correct understanding of what Jesus is saying is that the wheat and the tares are to be separated at the “end of the age.” This refers to the end of the Old Covenant and the beginning of the New Covenant age, which began on the day of Pentecost.

On the first day of the New Covenant age, about three thousand souls were added to the kingdom. Shortly after, another five thousand were added to the church, and from there, the numbers multiplied.

To confirm this interpretation, the book of Hebrews speaks of the “end of the world” as well.

Hebrews 9:26 states:

“For then must he often have suffered since the foundation of the world (KOSMOS): but now once in the end of the world (AION) hath he appeared to put away sin by the sacrifice of himself.”

Jesus’ sacrifice took place at the end of the Old Covenant age to usher in the New Covenant age.

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THE REAPERS, THE FURNACE, AND THE RIGHTEOUS

The Reapers

Jesus tells us that the reapers are angels sent to gather and burn the tares. The Greek word for angels is AGGELOS, which means messenger. These are not celestial beings but those who minister the gospel.

Paul referred to himself as an angel:

Galatians 4:14 states:

“And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.”

In the book of Revelation, in chapter 22, John falls down to worship an angel who responds that he is a fellow minister of the gospel.

Revelation 22:8–9 states:

“And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.”

The Furnace of Fire

i.
The Literal Story

Matthew 13:30 states:

“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.”

ii.
The Spiritual Reality

Matthew 13:40–42 states:

“As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 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.”

Jesus is not referring to the “lake of fire” or an eternal realm, but to a “furnace of fire” that causes “wailing and gnashing of teeth.” He is quoting from Isaiah:

Isaiah 31:9 states:

“And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.”

Zion and Jerusalem are symbolic expressions pointing to the church of God.

Hebrews 12:22–23 states:

“But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.”

iii.
What Is This Fire or Furnace?

The fire or furnace found in the church is the Word of God.

Jeremiah 23:29 states:

“Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?”

In the parable, Jesus was symbolically speaking of His Word, which would separate the wheat and the tares, ministered by “angels” filled with His Spirit.

The effect of the Word, used as a fire to burn the tares and cause gnashing of teeth, is evident in the account of Stephen’s martyrdom:

Acts 7:54 states:

“When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.”

The Word sown by the Sower through His spiritual body, the church, will result in one of two outcomes:

Mark 16:15–16 states:

“And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”

It was not possible to separate the wheat from the tares during the Old Covenant. The separation could only occur after the place for the harvest — the church, the body of Christ — was prepared and revealed on the day of Pentecost.

It is through the spirit of Christ that the wheat and the tares are divided, as described in:

Hebrews 4:12 states:

“For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”

The Timing

Jesus, in explaining the parable, declared that the gathering and separation would occur “in the end of this age.” This phrase, understood contextually, refers to the New Covenant age, also known as the day of salvation, which will last until the consummation or end of time. Throughout this period, the separation of the righteous and the wicked will occur in the spiritual realm, culminating at the final judgement.

The Righteous Shall Shine as the Sun

Matthew 13:43 states:

“Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.”

This presents a beautiful picture of the redeemed, those purchased by the blood of Christ, who have been translated into the kingdom of God.

The Psalmist also describes the power of God’s Word to heal and deliver:

Psalm 107:20 says:

“He sent his word, and healed them, and delivered them from their destructions.”

The prophet Malachi foretold the day of salvation and healing through the death and resurrection of Christ Jesus:

Malachi 4:2 says:

“But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.”

It is the blood of Christ that deals with sin, but it is His resurrection and the Spirit that give life.

In Revelation 12, the church of God is symbolised as a “woman clothed with the sun.” This imagery represents the church covered in Christ’s righteousness and glory.

Paul explains this symbol in his letter to the Galatians:

Galatians 3:27 states:

“For as many of you as have been baptized into Christ have put on Christ.”

Finally, Daniel speaks not of the celestial realm, but of the Gospel Day, when through the ministry of the Word by the church, many would turn to righteousness:

Daniel 12:3 states:

“And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.”

Although this has been a lengthy exploration of the Parable of the Tares, it demonstrates the value of diligent study. By understanding the timeframe, context, and harmony of the Scriptures, we can allow the Bible to interpret itself, providing clarity and deeper insight into God’s Word.

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SUMMARY

In this final Study Guide of “The Language of the Bible,” we focus on types and antitypes to understand deeper spiritual truths. A type is an event, person, or thing in the Old Testament pointing to a spiritual reality, while the antitype is its New Testament fulfilment.

An example is Jacob’s Ladder in Genesis 28, which symbolises Jesus Christ as the bridge between heaven and earth. Through His crucifixion and resurrection, Jesus connects humanity to God. This illustrates the Bible’s spiritual language, where historical events reveal deeper truths.

2 Timothy 3:16 confirms:

“All scripture is given by inspiration of God and is profitable for doctrine.”

This emphasises Scripture’s role in teaching spiritual realities.

This Study Guide also examines the Parable of the Tares in Matthew 13. In the parable, a man sows good seed in his field, but an enemy sows tares. At the harvest, at the end of the age during the Gospel Day, the wheat (the righteous) and the tares (the wicked) are separated.

• The wheat represents those who follow God’s Word.
• The tares symbolise those who oppose it.

This parable highlights the day of salvation, where God separates the righteous from false teachers and unbelievers.

Through the concepts of types and antitypes and spiritual parables like the Tares, we see how God’s kingdom operates and the need for spiritual discernment. These insights help us understand that the Bible’s lessons go beyond the literal, revealing profound spiritual truths.

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