THE PARABLES OF JESUS

Parable of the Tares

 The Parable of the Tares, (also known as the Parable of the Weeds, Parable of the Wheat and Tares, Parable of the Wheat and Weeds, or the Parable of the Weeds in the Grain), is one of the parables of Jesus, which appears in only one of the Canonical gospels of the New Testament.
In Matthew 13:24-30 during the final judgment, the angels will separate the "sons of the evil one" (the "tares" or weeds) from the "sons of the kingdom" (the wheat).

Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 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.
So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
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. Matthew 13:24-30  - K J V

I. The Sower: In Matthew 13:37, Jesus explicitly states that He is the sower: "He answered and said unto them, He that soweth the good seed is the Son of man."

Sower=the Son of Man, Jesus Christ

II. His Field: In verse 38, Jesus, very clearly, says, "The field is the world." The word "world" in this verse is translated from the Greek word kosmos. Kosmos literally means the orderly arrangement. It is used in several ways, such as: the universe; the earth; the world system; the whole human race; or a subset of the human race, such as Gentiles only, believers only, or non-believers only. From the context of this parable, it is probably best to take kosmos to mean either the earth or the world system. Either one makes sense and preferring one over the other does not change the meaning of the parable. This word is also found in verse 35. It is the world in which the secrets have been hid since its founding. This is the world in which we live. Although in the explanation, Jesus refers to the field as "the field," in the parable, He calls it "his field." The significance of this is that, even though evil takes place in it, the world is His; He is in charge of it; it is all going according to His plan.

His field=the kosmos, the earth, the world's system

III. The Good Seed: In verse 38, Jesus says, "The good seed are the children of the kingdom." In the Parable of the Sower, the seed is the Word of God. In this parable, Jesus has changed the symbolism. Unless Jesus has clearly changed the symbolism, we should assume that it remains the same from parable to parable. In this case, Jesus has changed the meaning of "seed."
The word "children" is from the Greek word huioi, which means "sons." I believe that this is significant because, in the culture in which Jesus spoke this parable, it would have been understood that sons, not just children in general, inherited. These sons—and this includes all true believers of either sex—are those who will hear, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34).

Good seed=sons of the kingdom

IV. The Tares: Again, in verse 38, Jesus explains, "The tares are the children of the wicked one." In this case also, "children" should be "sons." These are the heirs of their father, the wicked one, who is identified in verse 39. They are heirs of the same fire as their father (Revelation 20:10, 15).
I will mention here that "tares" in the King James Version is translated from zizania. A better translation is "darnel" or "cockle." Specifically, Jesus was likely referring to Lolium temulentum, a type of ryegrass (not to be confused with rye) that looks very much like wheat the entire time it is growing until near harvest season. At that time, the seed heads look different. It is also interesting that the seeds of Lolium temulentum contain a poisonous drug that can be fatal.

The tares=the sons of the wicked one, the devil

V. The Enemy: In verse 39, Jesus names the enemy who sowed the tares as the devil. In verse 38, he is also called the wicked one.

The enemy=the wicked one, the devil

VI. The Harvest: Jesus, in verse 39, says, "The harvest is the end of the world." It is important to know that the word "world" in this verse is from a different word than in verse 38. Here, "world" is from aiōnos, which means age. Jesus is speaking of the end of the age in which the Gospel is preached, the children of Jesus and the children of the devil live together, the age in which we now live.

The harvest=the end of this present age

VII. The Reapers: "The reapers are the angels" (Matthew 13:39). These are God's messengers who, in this case, have the task of reaping both the children of the devil and the children of Jesus and then separating them.
Jesus further explains:

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.
Matthew 13:40-43

The reapers=the angels

Notice that "all things that offend, and them which do iniquity" are gathered "out of his kingdom." This is further evidence that the kingdom of God or kingdom of heaven is in this world right now in which Christians and the children of the devil live side-by-side. The identity of the kingdom and the fact that it contains both good and evil are crucial to understanding this and other parables. They are, in fact, the major points that Jesus is conveying in this parable.

Parable of the Tares

THE PARABLES OF JESUS

Parable of the Wicked Husbandmen

The Parable of the Wicked Husbandmen is found in three out of the four Canonical gospels (Luke 20:9-19, Mark 12:1-12, and Matthew 21:33-46), and in the non-canonical Gospel of Thomas. It describes a householder planting a vineyard and letting it out to husbandmen, who failed in their duty.
This parable was about chief priests and Pharisees and was given to the people present in the Temple during the final week before the death of Jesus.

He went on to tell the people this parable: “A man planted a vineyard, rented it to some farmers and went away for a long time. ^ At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. ^He sent another servant, but that one also they beat and treated shamefully and sent away empty-handed. ^He sent still a third, and they wounded him and threw him out. “Then the owner of the vineyard said, ‘What shall I do? I will send my son, whom I love; perhaps they will respect him.’ “But when the tenants saw him, they talked the matter over. ‘This is the heir,’ they said. ‘Let’s kill him, and the inheritance will be ours.’ So they threw him out of the vineyard and killed him.  “What then will the owner of the vineyard do to them? ^He will come and kill those tenants and give the vineyard to others.” When the people heard this, they said, “May this never be!” Jesus looked directly at them and asked, “Then what is the meaning of that which is written: “‘The stone the builders rejected has become the capstone’? ^Everyone who falls on that stone will be broken to pieces, but he on whom it falls will be crushed.” The teachers of the law and the chief priests looked for a way to arrest him immediately, because they knew he had spoken this parable against them. But they were afraid of the people. (Luke 20:9-19)


The description of the vineyard is from Isaiah. Using a vineyard as a metaphor to describe Israel was a common practice for religious discourse at the time. It could also be God's covenant, or perhaps the world itself. The produce made at the vineyard might be a metaphor for all the good produced by the people, which the authorities are not sharing with God, and trying to keep for themselves.The produce of the vineyard might also be the people themselves, as people are what the government tends.
The owner of the vineyard is God and the son is Jesus. A common interpretation of the servants is that of the Jewish prophets, although they could be all of God's preceding messengers. The meaning of the "others" who will be given the vineyard is debated. Some proposed interpretations have seen them as other Jews, or Christians, or maybe even the Jewish Christians. They are usually seen as the new Christian community.

Parable of the Wicked Husbandmen

THE PARABLES OF JESUS

Parable of the Rich Fool

 The Parable of the Rich Fool appears in only one of the Canonical gospels of the New Testament. According to Luke 12:16-21, the parable reflects the foolishness of attaching too much importance to wealth.

 He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."'

"But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?' So is he who lays up treasure for himself, and is not rich toward God."

 The rich man did not view himself as a servant of God, nor his resources as responsibilities entrusted to him by God. Rather he viewed himself as the one being served, and his resources as toys to play with. This is an attitude of greedy covetousness, which is quite common among the rich, who make it their goal to retire and take it easy, or to do whatever satisfies their passions. But the more we have, the more we will be held responsible for. To be rich toward God is not to be poor in material things, but rather to use what resources God has entrusted to us to the furtherance of His Kingdom.
  
Notice Jesus attributes the good crop not directly to the rich man but to the ground. The rich man did not produce the good crop, the ground did. When people are successful they are quick to congratulate themselves and attribute their success solely to themselves. But they are much more subject to circumstances and "luck" then they may admit.

Parable of the Rich Fool