Angelic Reapers, Lord of the Harvest
Jesus himself enjoins gleaning in Mark 2:23-26 when, “One Sabbath he was going through the grain fields, and as they made their way, his disciples began to pluck heads of grain.” Although the Pharisees condemn this act as unlawful for taking place on the Sabbath, Jesus uses their reaction to remind His followers of God’s provision: David had consumed consecrated bread for his own sustenance and that of his friends. “The Sabbath was made for man,” Jesus says, “not man for the Sabbath.” In an explanation to the Corinthians on the mystery of resurrection, Paul likens the buried dead to seeded kernels of wheat: “What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain” (I Corinthians 15:36-37). Life in a grain seed tangibly shows forth hope against pagan whispers of ultimate twilight.
The life and ministry of Jesus of Nazareth has many associations with the symbolic and cultural significance of life-giving grain which was expressed in Old and New Testament accounts and religious observances by the Early Church. The words of the Isaiah recorded seven centuries before Christ’s birth and often quoted at Christmas time (Isaiah 9:2-6) prophesy, “For to us a child is born, to us a son is given...” that would bring rejoicing “as with joy at the harvest.” Luke’s Gospel relates the familiar details of “shepherds out in the fields” at the time of Christ’s birth and Mary and Joseph’s placing the child in a manger built for hay and grain to feed livestock. Rural folk throughout the ages have identified with these humble circumstances which many believers also see as emblematic of spiritual blessing available by faith without regard to status. The story continues to inspire. A Handful of Straw, a 1958 collection of verse by Florence Hynet Willette, features the popular Catholic country poet’s All Nature Labored:
Some man in his few acres scattered seed
And scythed and flailed it as of ancient law;
And unaware how hallowed was the deed
Bedded his stable with the broken straw.
No lodgings at the inn… but here were rest
And humbler shelter; here were kine and sheep
To warm the chill about the strawy nest
Whereon the newborn Child lay hushed in sleep
Christ’s appearance on earth is accompanied by the Bethlehem star, “the heavenly host,” and “God in the highest.” These associations with “things that are above” represent a fundamental redirection from other ancient people’s religious preoccupation with underworlds and spiritual access through rank and priestly intermediaries. Christ’s agrarian parables introduced other important distinctions of the new faith that liken spiritual truth to grain, fields, harvest, and reapers. The Parable of the Tares (Matthew 13:24-30) left the Disciples wondering about the story’s meaning, which led to the Master’s interpretation: “The one who sows the good seed is the Son of Man. The field is the world, and the good seed is the children of the kingdom. The weeds are the sons of the evil one, and the enemy who sowed them is the devil. The harvest is the close of the age, and the reapers are the angels” (Matthew 13:36-39).
With these words, Jesus ascribes apocalyptic significance to harvest as a time of fearsome judgement when the wheat (believers) shall be winnowed from the chaff (evildoers) to consummate the age. The Apocalypse of John suggests a related scene: “Then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand. And another angel came out of the temple, calling with a loud voice to him who sat upon the cloud, ‘Put in your sickle, and reap, for the hour to reap has come, for the harvest of the earth is fully ripe” (Revelation 14:14-15). Emphasis of this duality using familiar terms to relate profound spiritual concepts appealed to many first century listeners of the Christian message. Wheat and weeds, chaff and grain, and light and darkness brought new meanings about good and evil to the lives of the oppressed, and to others as well. The emergent spiritual egalitarianism empowered commoners with a sense of personal authority that had long been the realm of high priests, pharaohs, kings, and emperors.
Persecution of early Christians along with destruction of the Temple by the Romans in 70 AD led many believers to think that God’s final judgement was imminent. Repression of the new faith was widespread for at least two more centuries and Jews were dispersed throughout the empire. As Christians fled to other regions to pursue occupations other than farming, some traditional agrarian aspects of the Jewish Feast of the Harvest—Christian Pentecost, and other festivals were replaced with other ways of commemoration and sometimes at other times given seasonal variations in different places. Yet amidst relocation and acculturation, the dichotomy of good and evil in sowing grain amidst tares, winnowing seed from chaff, and consuming fire or secure barn remained a vital aspect of Christian worldview. American Episcopal priest Robert Farrar Capon writes of bread as the great sacrament of life made possible only through death: “Unless the seed has died there would have been no wheat; unless the wheat had been ground, no flour; …and without the finishing off of the bread by you and me, no accomplished us at all. But the crucial point is that without this whole tissue of deaths at every moment, there simply would be nothing.”
In addition to providing insight into spiritual mysteries, the harvest metaphor is also invoked in the Gospels to inspire the Disciples and other converts to share their faith and explain anticipated hostile responses. Following his rejection in a Samaritan village, Luke records that Jesus commissioned the seventy-two witnesses in terms they could readily comprehend: “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest. Go your way; behold I am sending you out as lambs in the midst of wolves” (Luke 10:2-3). In James, the ill-gotten wealth of the privileged few through exploitation of the laboring masses is further phrased in terms that equate justice with the Christian message: “Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. …Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts” (James 5:3-5).
Considerable commentary on these and other verses with agrarian imagery is found in the writings of Tertullian (c. 155-c. 240 AD), Augustine of Hippo (354-430 AD), and other Early Church Fathers who saw Christian martyrdom as the ultimate sacrifice of faithful workers for the kyrios therismou (Lord of the Harvest). The letters and sermons of Augustine and others provided dynamic narrative to the secular experience of all believers and in preparation of the coming judgement when the angels would reap humanity in the End Times and winnow out the tares of heresy and unrighteousness from the good grain. Reference in these writings to the sickle as a threatening instrument of death and judgement would carry powerful connotations in western literature and art. So, too, would cares for comfort in this world, characterized by Augustine as “the anxieties of an ill-ordered life” in his sermon on Luke’s plentiful harvest: What is more miserable, than by caring for life, to lose Life? What more unhappy, than by fearing death, to fall into death? Let the thorns be rooted up, the field prepared, the seeds put in; let them grow unto the harvest, let the barns be longed for, not the fire feared.”