So we just finished the Parable of the Sower from our last preaching, and now we proceed to the Parable of the Wheat and Tares. Both of these parables share some similarities: they both discuss the kingdom of God, and Jesus preached them publicly to crowds while also providing private explanations to his disciples. Additionally, these parables are rich in agricultural metaphors, although we will later take note of some key differences.

 

These parables reveal the nature of the church as God’s kingdom on earth. While God rules absolutely in heaven, with Christ’s first coming, He sovereignly rules over the earth through His body—the church. In the previous parable, we learned that God rules spiritually in the hearts of His people, and they are like good soil where the true seed bears fruit. God elects, regenerates, and calls His people to Himself by proclaiming the Gospel and turning their hearts to hear it. In this sense, we can say that the kingdom has indeed come.

 

However, the reality we will explore in this parable is that the kingdom of God still awaits a sense of consummation. Jesus and His apostles extensively explained this concept in the New Testament Scriptures. It’s crucial for us as Christians to understand this, and some reformed theologians use the terms ‘already-and-not-yet’ and ‘inauguration-consummation’ to emphasize the eschatological nature of the church. I believe this is one of the hardest aspects of Christian theology to grasp, but I think understanding it yields great dividend rewards.

 

The concept of the church as a kingdom encompasses aspects that demonstrate its present and future reality. These include the spiritual benefits of God ruling in the hearts of His people, which were ushered in with Christ’s first coming, His life, death, and resurrection. This is the already and inaugurated aspect. Simultaneously, but in a different sense, there are aspects that will soon materialize, such as the complete eradication of sin, death, and the devil, followed by God’s eternal judgment and punishment. This is the not-yet and consummated aspect. All of these will occur after Christ’s second coming. I know this is a lot to take in but let us pray that we will gain a deeper understanding of this important doctrine.

 

In summary, we will learn that the visible church, understood biblically, is comprised of both genuine believers and hypocrites, a reality that endures until the end. Therefore, our emphasis is placed on proclaiming the gospel, with church discipline serving a restorative purpose rather than a purely punitive one. And as the church continues to grow and mature in its identity in Christ, patience and forgiveness are integral virtues practiced as we persevere in the end.

 

Our preaching is divided into two points: 1) The Church as a Kingdom is Already And Not Yet; 2) The Church as a Kingdom is Inaugurated and Consummated.

 

 

 

 

The Parable of the Wheat and Tares, found in Matthew 13:24-30, uses agricultural imagery to depict the kingdom of heaven. In verses 24-25, Jesus introduces the parable by comparing the kingdom of heaven to a man who sowed good seed in his field. However, a problem arises (verses 25-26) when an enemy sows tares (weeds that resemble wheat) among the wheat while the man’s workers are sleeping. Consequently, both the wheat and the weeds grow together.

 

At this point, it’s important to note that the seed represents individual persons, not God’s Word when the gospel is proclaimed, as in the Parable of the Sower. This highlights the importance of interpreting these parables both individually and collectively as a group within a specific genre.

 

There are two types of seeds: one sown by Jesus and another sown by His enemy, the devil. The wheat (representing elect regenerate believers) was sown first and afterward mixed with tares (symbolizing reprobate degenerate hypocrites). The field represents the world, which means it refers to the kingdom of God here on earth, visible to us. This is the reality of the kingdom of God in the church as we see it visibly here on earth. Jesus is saying that the church, in its current state, remains a mixed assembly of true believers and hypocrites.

 

The coexistence of true believers and hypocrites within the church is a hard truth. However, Jesus explains this to save us from many heartaches and disappointments. The servants in verses 27-28, upon noticing the weeds, question the master about the origin of the weeds. The master reveals in verse 28 that an enemy is responsible for sowing the weeds. The servants offer to remove the weeds, but the master advises against this in verses 29-30. He warns that removing the weeds immediately might damage the wheat and instructs them to allow both the wheat and the weeds to grow together until the harvest.

 

While the kingdom has already come and is in our midst, with God’s elect being regenerated and becoming believers, it is also not yet fully realized. The church will include false professors. The visible church will remain a mixed assembly of true believers and hypocrites.

 

In applying this truth, we are guided to steer clear of extremes. The first extreme manifests as complacency, stemming from the recognition of imperfections within the church. This mindset can lead us to adopt a “laissez-faire” attitude, encapsulated in the phrase “live and let live”. We might fall into the trap of thinking, “Since there are flaws in the church, why not just accept them as they are?” This complacency can lead to apostasy. This is a state where individuals, due to their indifference towards the imperfections of the church, may abandon their religious beliefs altogether or, even worse, stay in the church but remain cold and detached. They may feel disillusioned by the perceived lack of progress or improvement but hypocritically maintain ties with the church, thinking they are saved by mere membership. Do not be deceived, Christian, apathy kills and it is slow but sure path to hell. This kind of foolish living does not save anyone.

 

The second extreme is an overzealous approach that can lead us astray. In our fervor to purify the church, we might metaphorically raise our fish forks, intent on ridding the church of all perceived hypocrites. This misguided zeal can create an atmosphere of intolerance and misjudgment, which is contrary to the principles of love and hospitality that the church should embody. This overzealousness can breed a form of Pharisaical legalism. This refers to an overly strict adherence to laws and regulations, similar to the behavior of the Pharisees in biblical times. Such an approach can lead to a rigid, judgmental atmosphere within the church, where more emphasis is placed on following rules than on embodying the principles of love, grace, and mercy. Cults are raised by such attitudes, so Christian, avoid all kinds of lifeless Christianity.

 

What is the proper and balanced approach? While it may sound simplistic, it involves preaching the reality of God’s kingdom to them. Inform them about the electing love of God, His power to regenerate, and His gracious call to conversion. Let them hear God’s call to believe and repent. We should encourage true saving faith and warn against all forms of hypocrisy. We must preach the Word in and out of season so that the message of the gospel reaches the entire nation. Preach Christ in his Word. This mission continues until we either pass away or witness the return of our Lord Jesus Christ. Maranatha!

 

 

 

Let us turn to the next sermon point and answer these two questions:

 

 

In verses 31 to 33, Jesus talks about the parable of the seed and leaven to his disciples. This is the topic of our next preaching so let us move on. Then another portion of the narrative alludes to prophecy and parables. In verses 34-35, Jesus links to a prophecy from Psalm 78:2, which says the Messiah will use parables to explain God’s kingdom. We will talk about it in our succeeding sermons as to not sidetrack the focus of our preaching now.

 

Let us go back again in our discussion about the parable of the wheat and tares. Understanding God’s kingdom here on earth involves a kind of a paradox: it’s here now but also coming in the future. Now, a paradox is something that seems to contradict itself. But when examined further, there’s no contradiction. Applied here, even though the timing of events in God’s kingdom might seem confusing, there is no contradiction because everything is connected to Christ. He’s the key to understanding how everything in God’s kingdom fits together.

 

This is why we use the paired term “inauguration-consummation” to understand how Jesus, who is both divine and human, has made his personal presence known here on earth. The previous term already-not-yet connotes the tension between the present reality and the future fulfillment, while inauguration-consummation distinguishes between the events of Jesus’ first coming (his life, death, resurrection, and ascension) and his second coming (his judgment for the living and the dead). These terms help us separate the beginning and end of what we call God’s kingdom on earth. During Jesus’ time, the Jews expected all prophecies to come true at once. They didn’t anticipate this time period, which the Bible refers to as “the last days,” to expand

 

In verses 36-43, Jesus once again addresses his disciples, responding to their inquiries about the interpretation of his parables. He clearly explains the symbolism within the parable: the field represents the world, the good seeds symbolize God’s chosen ones, and the bad seeds denote the reprobates sown in the church by the devil. The harvest signifies “the end of the age,” while the reapers are God’s angels. Subsequently, Jesus directs their attention towards the future judgment of God and the doctrine of hell.

 

We will discuss the doctrine of hell on our succeeding sermons so let us return again to our topic. Let us answer the question about the relation of this parable to church discipline.

 

There exists a perspective among some individuals that this particular teaching diminishes the significance of church discipline. However, in my opinion, it does not undermine the importance of discipline within the church, instead it establishes the necessity for biblical discipline.

 

Throughout my experiences, I have witnessed divisions within the church that have stemmed from misconceptions and misinterpretations about the nature and purpose of discipline. It is crucial to understand that our ministry is not about inflicting punishment or retribution. Instead, it is centered around the principles of declaration and restoration. Our ministry is about declaring and restoring, not punishing. Jesus warned us not to rush to judge others.

 

Our Lord cautioned us against hastily passing judgment on others. He advocated for patience and restraint, urging us to wait for the perfect judgment that can only come in his second coming. He emphasized that we should not rely solely on our limited human abilities to judge others.

 

This approach contribute to fostering unity and peace within our church community. It encourages us to practice empathy, understanding, and patience. It promotes a more harmonious and inclusive environment. This perspective not only strengthens the bonds within our community but also reinforces the fundamental virtues of our faith: understanding, forgiveness, and restoration. This, I believe, is the true essence of church discipline.

 

The church is a place where we peacefully share God’s grace. This isn’t just a moment, but a time for patience and repentance. When I see the church’s flaws or sin in people’s lives, I remember Jesus’ parable and learn that sin is here by design. But I’m encouraged that Jesus is carrying us on towards a glorified future. We’re urged to keep going until the end. As we share the gospel, we say: “Come, Lord Jesus, Come. Maranatha!”

 

 

Dear Brothers and Sisters here at Zion Covenant Reformed Church Imus, the church is indeed God’s kingdom here on earth. Under the preaching of the gospel of Christ, it serves as an embassy for the peaceful proclamation of God’s saving grace towards sinners, marking an era characterized by patience and a profound opportunity for repentance. Let us continue to pray fervently for the reformation of the churches here in the Philippines, and for the gospel to reach all nations. Amen.