Tares Among Wheat In The Church

The parable of the tares among the wheat, found in Matthew 13:24-30, is a teaching of Jesus that has been interpreted in various ways throughout Christian history. The parable describes a field where an enemy sows tares (or darnel) among the wheat, and the servants are instructed to let both grow together until the harvest.

The "tares" in the parable refer to a type of weed, likely darnel (Lolium temulentum), that closely resembles wheat until it comes into ear ^{[2, 3]}. This similarity makes it difficult to distinguish between the wheat and the tares, hence the instruction to let them grow together until the harvest.

In the explanation of the parable, Jesus identifies the field as "the world" and the wheat as "the children of the kingdom" ^[5]. The tares, on the other hand, are "the children of the wicked one," sown by the devil ^[6]. The parable teaches that within the visible church, there will be a mixture of true believers (wheat) and false or nominal believers (tares).

The key issue in interpreting this parable is understanding the instruction to "let both grow together until the harvest" (Matthew 13:30). This has been understood to mean that the church should not attempt to separate itself from false believers or heretics, but rather wait for God to make the final separation at the end of the world ^[9]. According to John Gill, this means that not everyone suspected of being a tare should be removed from church communion, as this could lead to harming the righteous ^[9].

The early church fathers, such as Augustine, understood the parable to emphasize the importance of patience and tolerance within the church. Augustine argued that the church must endure the presence of sinners and heretics, just as the wheat must tolerate the tares until the harvest ^[8]. This perspective is echoed in the Reformed tradition, where John Calvin notes that the prophets and early Christians did not separate themselves from the ungodly, but rather remained within the community, preserving unity ^[7].

The parable also highlights the danger of attempting to prematurely separate the wheat from the tares. According to Jesus, if the servants were to try to remove the tares, they risk "rooting up also the wheat with them" (Matthew 13:29). This warning cautions against overly zealous or divisive actions within the church.

The harvest, which represents the end of the world, is when the final separation between the wheat and the tares will occur. At this time, the tares will be gathered and burned, while the wheat will be gathered into the barn ^[10]. This eschatological perspective underscores the importance of trusting in God's sovereignty and judgment, rather than attempting to enforce purity within the church through human means.

The presence of tares among the wheat in the church is a recurring theme in Christian history. The parable has been used to address issues of church discipline, the nature of the visible and invisible church, and the relationship between true and false believers. As the church has navigated these complex issues, the parable has remained a crucial text for understanding the complexities of Christian community and the ultimate triumph of God's kingdom.

In the context of the biblical emphasis on wheat and bread, the parable takes on additional significance. Wheat was a staple food in ancient Israel, and bread was a symbol of God's provision and blessing ^{[1, 4]}. The imagery of wheat and tares thus taps into a rich biblical tradition, highlighting the contrast between the fruitful and the unfruitful, the blessed and the cursed.

The parable's emphasis on the coexistence of wheat and tares within the church has shaped Christian thought on the nature of the church and its relationship to the world. As the church continues to grapple with issues of identity, purity, and mission, the parable remains a vital resource for understanding the complexities of Christian community and the ultimate hope of God's redemption.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Bread — Given by God -- Ru 1:6; Mt 6:11. Yielded by the earth -- Job 28:5; Isa 55:10. Made of Wheat. -- Ex 29:2; Ps 81:16. Barley. -- Jdj 7:13; Joh 6:9. Beans, millet, &c. -- Eze 4:9. Manna (in the wilderness). -- Nu 11:8. Corn ground for making -- Isa 28:28. Was kneaded -- Ge 18:6; Jer 7:18; Ho 7:4. Troughs used for kneading -- Ex 12:34. Usually leavened -- Le 23:17; Mt 13:33. Sometimes unleavened -- Ex 12:18; 1Co 5:8. Was formed into Loaves. -- 1Sa 10:3,4; Mt 14:17. Cakes. -- 2Sa 6:19; 1Ki 17:13. Wafers. -- Ex 16:31; 29:23. Was baked On hearths. -- Ge 18:6. On coal”
Easton's Bible Dictionary “Easton's Bible Dictionary: Tares — The bearded darnel, mentioned only in Matt. 13:25-30. It is the Lolium temulentum, a species of rye-grass, the seeds of which are a strong soporific poison. It bears the closest resemblance to wheat till the ear appears, and only then the difference is discovered. It grows plentifully in Syria and Palestine.”
Smith's Bible Dictionary “Smith's Bible Dictionary: Tares — There can be little doubt that the zizania of the parable, (Matthew 13:25) denotes the weed called "darnel" (Lolium temulentum). The darnel before it comes into ear is very similar in appearance to wheat; hence the command that the zizania should be left to the harvest, lest while men plucked up the tares "they should root up also the wheat with them." Dr. Stanley, however, speaks of women and children picking up from the wheat in the cornfields of Samaria the tall green stalks, still called by the Arabs zuwan . "These stalks," he continues, "if sown designedl”
Easton's Bible Dictionary “Easton's Bible Dictionary: Bread — Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14). Bread was prepared by kneading in wooden bowls or "kneading troughs" (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always unleavened (Ex. 12:15-20; Deut. 16:3). In the towns there were public ovens, which were much made use of for baki”
Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 13:39: The enemy that sowed them is the devil--emphatically "His enemy" (Mat 13:25). (See Gen 3:15; Jo1 3:8). By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible Church. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing"--the seeds of evil being scattered and lodging in the soil of those hearts ”
Matthew (Baptist/Reformed) “John Gill on Matthew 13:37: The enemy that sowed them is the devil,.... He that is designed by the enemy, who sowed the tares in the field among the wheat, is no other than the devil; the enemy of Christ, of mankind in general, of God's elect in particular, and the accuser of the brethren; and his getting of hypocrites and heretics into churches, is no small proof of his implacable enmity to Christ and his interest; and shows what an adversary he is to the peace, comfort, and fruitfulness of the churches of Christ, The harvest is the end of the world; that which is meant by "the harvest", un”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 83: though amid the company of the ungodly. Certainly, had they thought that they thereby contracted any pollution, they would have died a hundred deaths sooner than suffered themselves to be dragged thither. Nothing, therefore, prevented them from separating themselves, but a desire of preserving unity. But if the holy prophets felt no obligation to withdraw from the Church on account of the very numerous and heinous crimes, not of one or two individuals, but almost of the whole people, we arrogate too much to ourselves, if we presume”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — ON THE WORDS OF THE GOSPEL, MATT. XIII. 19, ETC., WHERE THE LORD JESUS EXPLAINETH THE PARABLES OF THE SOWER. (part 1): 1. BOTH yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, "some fell by the way side,"(2) which the birds picked up; "some in stony places," which dried up from the heat; "some among thorns, which were choked," and could not bring forth fruit; and "other some into g”
Matthew (Baptist/Reformed) “John Gill on Matthew 13:27: But he said, nay,.... The answer is in the negative; and which, if spoken to angels, is to be understood, that they should not inflict punishments, or pour out, their vials, as yet, on formal professors, lest the righteous should share in them; and if to magistrates, the sense of it is, that they should not persecute with the sword, or put men to death for heretical opinions; but if to ministers of the word, which sense I choose, the meaning is, that not everyone suspected to be a tare, or a nominal professor, is to be removed from the communion of the church, becau”
Matthew (Baptist/Reformed) “John Gill on Matthew 13:38: As therefore the tares are gathered,.... As it is represented in the parable, that in the time of harvest, the tares shall be gathered out from the wheat first; and being bound in bundles, shall burnt in the fire, prepared for that purpose, so shall it be in the end of this world; hypocritical and heretical men, and all formal professors, shall be gathered out from among the saints, and the several churches, among whom they have been; and shall be together cast into everlasting burnings, prepared for the devil and his angels, whose children they are.”

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