EXPECT AN INCREASE IN ASSOCIATION
Hello everyone. I want to inform you today, December 1, 2025, that we have reached an incredible milestone of 5.024 million viewers and an engaged audience, providing us with invaluable feedback on the Jesus Book Ministry Books. This marks a significant moment for our community, as the reach and impact of our message continue to grow. It is truly heartening to see so many embracing the teachings and inspiration found within these pages. I felt prompted to blog about this flourishing outreach and to encourage each of you to expect an increase in associations and collaborations for the Lord’s HARVEST. Together, we can amplify our efforts and spread the message even further, bringing hope and light to those who seek it.
It was already written in the Book of Life that I would be a self-publisher as my divine assignment given to me in audible voice on Feb. 4, 2007. In 2016, I unpublished, & in 2020, I started to write again. It reached 5.024 million viewers and an audience for my blogs on x.com/KevinZadai.
I will provide links to the anointing books on Amazon.com.au, which are relevant to the topics discussed, and emphasize that I relied on the Holy Spirit’s guidance while writing them.
- Roselyn Van Dyk’s post shares a personal testimony of a divine audible calling on February 4, 2007, to self-publish as her life’s assignment; she resumed writing in 2020 after a hiatus, and her WordPress blogs have achieved 5.024 million viewers, which she attributes to a miracle.
- It quotes Kevin Zadai’s September 2025 post urging dialogue on life’s meaning amid uncertainty, invoking the biblical “harvest is plentiful” metaphor from Matthew 9:37-38, paired with an image of golden wheat symbolizing spiritual abundance and outreach.
- This reflects broader Christian themes of predestined purpose and evangelism, as Zadai, a ministry leader known for heavenly encounter claims, encourages prayer for workers in the spiritual harvest during challenging times.
- Explain Matthew 9:37-38 context
Kevin Zadai’s heavenly visions
Explain Matthew 9:37-38 context
Matthew 9:37-38 (and its immediate context)The verses themselves (NIV translation):
“Then he said to his disciples, ‘The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.’” (Matthew 9:37-38)Where this fits in Matthew’s Gospel: These two verses come at the very end of Matthew chapter 9, which is a fast-paced chapter that shows Jesus’ public ministry in Galilee. The chapter is packed with miracles and teachings that reveal both Jesus’ authority and the enormous spiritual need around Him.Key events leading up to verses 37-38:
- Jesus heals a paralyzed man and forgives his sins (9:1-8)
- Calls Matthew the tax collector to follow Him (9:9-13)
- Answers questions about fasting and brings up the new wine/wineskins imagery (9:14-17)
- Heals a woman with chronic bleeding and raises Jairus’s daughter from the dead (9:18-26)
- Gives sight to two blind men (9:27-31)
- Casts a demon out of a mute man (9:32-34)
- Travels through towns and villages teaching, proclaiming the kingdom, and healing every disease and sickness (9:35)
Verse 35 is the immediate setup:
“Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness.”What Jesus actually saw (v. 36) – the emotional trigger“When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd.”
- “Harassed and helpless” (or “distressed and downcast” in some translations) paints a picture of people spiritually exhausted, confused, leaderless, and vulnerable to false teaching and demonic oppression.
- “Like sheep without a shepherd” is an Old Testament image (e.g., Num 27:17; 1 Kings 22:17; Ezek 34) that the Jews would instantly recognize as a tragic situation—God’s people scattered and in danger because they lack godly leadership.
The meaning of the harvest metaphor (vv. 37-38)
- The harvest = the multitudes of people who are ready and ripe to receive the message of the kingdom (salvation, forgiveness, the reign of God). Jesus sees that the spiritual need and openness is massive.
- The workers are few = there are not nearly enough people proclaiming the gospel and shepherding these crowds.
- Jesus’ solution is not first “Go!” but “Pray!” – He tells the disciples to beg the Lord of the harvest (God the Father) to thrust out (the Greek word is strong—almost “drive out” or “eject”) more laborers into the field.
Immediate follow-up in Matthew 10Right after this prayer command, Jesus Himself answers the prayer He just told them to pray: in Matthew 10:1-7 He calls, empowers, and sends out the Twelve as the first wave of harvest workers, giving them authority to heal, cast out demons, and proclaim, “The kingdom of heaven has come near.”Core takeawayMatthew 9:37-38 is Jesus’ diagnosis of the human condition (“tons of people are ready, but almost no one is telling them”) combined with His strategy: urgent, persistent prayer that God would raise up and send messengers. It’s both a statement of massive opportunity and a sobering call to intercession that still shapes Christian mission thinking today. When people quote it in evangelism or end-times contexts (as Kevin Zadai and Roselyn did), they are tapping directly into Jesus’ own words about the readiness of people and the desperate need for more laborers right now.
Compare with Luke 10:2
Kevin Zadai’s heavenly encounters
Compare with Luke 10:2
Direct Comparison: Matthew 9:37-38 vs. Luke 10:2
| Aspect | Matthew 9:37-38 | Luke 10:2 |
| Exact wording (NIV) | “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” | “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” |
| Greek wording | Almost identical. The only tiny difference is Matthew uses τότε (“then”) at the beginning; Luke does not. Otherwise word-for-word the same. | Same as Matthew (minus the “then”). |
| Speaker | Jesus speaking to the Twelve disciples (end of chapter 9) | Jesus speaking to the Seventy-Two (or Seventy in some manuscripts) whom He is about to send out |
| Immediate context | Jesus has been doing ministry Himself: teaching, preaching, healing everywhere. He looks at the crowds, feels deep compassion (“harassed and helpless, like sheep without a shepherd”), then says this. | Jesus is giving final instructions to the much larger group of 72 before sending them out two-by-two ahead of Him to every town He was about to go to. |
| What happens right after | Matthew 10:1–8 → Jesus immediately calls the Twelve, gives them authority, and sends them out. In Matthew, Jesus Himself answers the prayer He just told them to pray. | Luke 10:3 → “Go! I am sending you out like lambs among wolves.” The 72 are the direct answer to the prayer Jesus tells them to pray. |
| Tone / Emphasis | Compassion → Diagnosis → Pray → (then Jesus sends the Twelve) | Commission → Pray → Go! (the 72 are being thrust out right now) |
| Scope | National (Galilee, focused on “the lost sheep of Israel” in Matt 10:6) | Wider foreshadowing of the Gentile mission (Luke later shows the gospel exploding beyond Israel) |
Summary of the Relationship
- Both passages record the exact same saying of Jesus at two different moments in His ministry.
- Matthew places it at the moment Jesus decides to send the Twelve (smaller, Israel-focused mission).
- Luke places the identical saying at the moment Jesus sends the Seventy-Two (larger, pioneering mission that foreshadows the church’s worldwide outreach after the resurrection).
- Theologically, this shows that Jesus kept repeating this core principle: the harvest is always massive, workers are always too few, and the first step is always desperate prayer to the Lord of the harvest—followed immediately by God thrusting people out (the Twelve, the Seventy-Two, and by extension the church today).
So when modern teachers (like Kevin Zadai) quote “The harvest is plentiful but the workers are few,” they are usually blending both contexts, but Luke 10:2 is the version most often cited in missionary and revival settings because it is spoken right before a large group is dramatically sent out.
Explain sending of Seventy-Two
Harvest metaphor in Old Testament
Compare with Luke 10:2
Thought for 12s
Direct Comparison: Matthew 9:37-38 vs. Luke 10:2
| Aspect | Matthew 9:37-38 | Luke 10:2 |
| Exact wording (NIV) | “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” | “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” |
| Greek wording | Almost identical. The only tiny difference is Matthew uses τότε (“then”) at the beginning; Luke does not. Otherwise word-for-word the same. | Same as Matthew (minus the “then”). |
| Speaker | Jesus speaking to the Twelve disciples (end of chapter 9) | Jesus speaking to the Seventy-Two (or Seventy in some manuscripts) whom He is about to send out |
| Immediate context | Jesus has been doing ministry Himself: teaching, preaching, healing everywhere. He looks at the crowds, feels deep compassion (“harassed and helpless, like sheep without a shepherd”), then says this. | Jesus is giving final instructions to the much larger group of 72 before sending them out two-by-two ahead of Him to every town He was about to go to. |
| What happens right after | Matthew 10:1–8 → Jesus immediately calls the Twelve, gives them authority, and sends them out. In Matthew, Jesus Himself answers the prayer He just told them to pray. | Luke 10:3 → “Go! I am sending you out like lambs among wolves.” The 72 are the direct answer to the prayer Jesus tells them to pray. |
| Tone / Emphasis | Compassion → Diagnosis → Pray → (then Jesus sends the Twelve) | Commission → Pray → Go! (the 72 are being thrust out right now) |
| Scope | National (Galilee, focused on “the lost sheep of Israel” in Matt 10:6) | Wider foreshadowing of the Gentile mission (Luke later shows the gospel exploding beyond Israel) |
Summary of the Relationship
- Both passages record the exact same saying of Jesus at two different moments in His ministry.
- Matthew places it at the moment Jesus decides to send the Twelve (smaller, Israel-focused mission).
- Luke places the identical saying at the moment Jesus sends the Seventy-Two (larger, pioneering mission that foreshadows the church’s worldwide outreach after the resurrection).
- Theologically, this shows that Jesus kept repeating this core principle: the harvest is always massive, workers are always too few, and the first step is always desperate prayer to the Lord of the harvest—followed immediately by God thrusting people out (the Twelve, the Seventy-Two, and by extension the church today).
So when modern teachers (like Kevin Zadai) quote “The harvest is plentiful but the workers are few,” they are usually blending both contexts, but Luke 10:2 is the version most often cited in missionary and revival settings because it is spoken right before a large group is dramatically sent out.
Explore sending of the Seventy-Two
Harvest metaphor in John 4
Harvest metaphor in John 4
The Harvest Metaphor in John 4:31–38This is the other major “harvest” saying of Jesus in the Gospels, and it is strikingly different from Matthew 9:37-38 / Luke 10:2 in both timing and meaning.SettingJesus has just finished His conversation with the Samaritan woman at the well (John 4:1–30). She has gone back to town to tell everyone about Him, and a large crowd of Samaritans is now streaming out toward Jesus. Meanwhile, the disciples (who had gone to buy food) return and urge Jesus to eat.The Key Passage (John 4:34–38, NIV, condensed)Jesus:
34 “My food is to do the will of him who sent me and to finish his work.
35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest right now.
36 Even now the one who reaps receives wages and harvests a crop for eternal life, so that the sower and the reaper may be glad together.
37 Thus the saying ‘One sows and another reaps’ is true.
38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefit of their labor.”How John 4’s Harvest Differs from Matthew 9 / Luke 10
| Aspect | John 4:35–38 | Matthew 9:37-38 & Luke 10:2 |
| Timing | The harvest is already here, right now | The harvest is plentiful, but still future – we must pray for workers |
| Urgency | “Open your eyes — look! It’s happening today!” | “Workers are too few — pray urgently that God sends more” |
| Who did the sowing? | “Others” (the woman, Jesus Himself, OT prophets) | Not addressed — focus is on the shortage of reapers |
| Who gets to reap? | The disciples (and us) are reaping immediately | The disciples (and future church) must first be sent out |
| Mood | Celebration and surprise (“sower and reaper rejoice together”) | Compassion mixed with crisis (“sheep without shepherd… workers are few”) |
| Ethnic scope | Explicitly crosses Jewish-Samaritan barrier (and foreshadows Gentiles) | Matthew: still Israel-only; Luke: beginning to widen |
Core Point of John 4’s HarvestJesus is shattering two Jewish assumptions:
- “Real harvest is still four literal months away” → No, the spiritual harvest can happen instantly when the gospel is proclaimed.
- “Samaritans are outside God’s plan” → No, look at the white fields (some scholars think the crowd was wearing white clothes coming across the fields, making the metaphor visually dramatic).
The disciples are about to see an entire despised village come to faith in one afternoon because one woman told her story. Jesus is saying: “Stop thinking in slow, seasonal, ethnic categories. The kingdom breaks in suddenly and generously. Get ready to gather fruit for eternal life today.”How the three harvest sayings work together
- John 4 → The harvest is surprisingly immediate and cross-cultural (the breakthrough moment).
- Luke 10 → The harvest is massive and worldwide, so pray and go now (the missionary explosion).
- Matthew 9 → The harvest is overwhelming and the need is desperate, so keep praying desperately for lifelong laborers (the long-term perspective).
Together they form a complete theology of mission: it can happen instantly, it must happen urgently, and it will never stop needing more workers until Jesus returns.
Harvest in Mark 4 Parable
The Harvest in the Parable of the Growing Seed (Mark 4:26–29)This is the only parable unique to Mark’s Gospel. It is short, but its climax is a powerful harvest image that differs significantly from the three harvest sayings we’ve already looked at.The Parable (Mark 4:26–29, NIV)26 He also said, “This is what the kingdom of God is like. A man scatters seed on the ground.
27 Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how.
28 All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head.
29 As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.”Key Distinctives of Mark’s Harvest
| Feature | Mark 4:26–29 (Growing Seed) | The other harvest passages we have seen |
| Main subject | The mysterious, automatic growth of the kingdom | The size of the harvest or the shortage of workers |
| Human role | The farmer only sows and reaps; everything in between happens “all by itself” (Greek αὐτομάτη) | Workers must be prayed for and sent (Matt/Luke) or the disciples themselves reap immediately (John 4) |
| Timing | Slow, gradual, hidden, unstoppable — then suddenly “the harvest has come” | Immediate (John 4) or still awaiting more laborers (Matt 9 / Luke 10) |
| Harvest image at the end | Sudden, decisive intervention with the sickle | Usually gathering people into the kingdom |
| Old Testament echo | Joel 3:13 → “Swing the sickle, for the harvest is ripe” (a clear judgment-day image) | Mostly positive (people coming into the kingdom); Mark’s version carries a subtle double edge |
The Double Meaning of the Harvest in Mark 4:29Most readers hear this parable as a comforting message: “Don’t worry—the kingdom grows even when you can’t see it; just keep sowing, and one day there will be a great harvest of souls.”That is true, but Mark’s exact wording in verse 29 is startling:Greek: ὅταν δὲ παραδοῖ ὁ καρπός, εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός.
Literal: “But when the fruit delivers itself, immediately he sends forth the sickle, because the harvest stands ready / has arrived.”
- “Sends forth the sickle” (ἀποστέλλει τὸ δρέπανον) is violent, apocalyptic language.
- In Joel 3:13 and Revelation 14:14–20 the identical image is the final judgment: the angel swings the sickle and the earth is harvested—some for salvation, some for wrath.
So Mark’s parable is quietly two-edged:
- Comfort → Yes, the kingdom grows invisibly and inevitably to a great harvest.
- Warning → When that harvest suddenly ripens, the sickle comes immediately. There is a finality and urgency; the time for sowing ends abruptly.
How Mark 4 complements the other harvest sayings
| Passage | Harvest Emphasis |
| John 4 | The harvest is surprisingly immediate right now |
| Luke 10 / Matt 9 | The harvest is huge, so pray urgently for workers |
| Mark 4 | The harvest grows mysteriously and inevitably, ending with sudden, decisive reaping |
Taken together, Jesus teaches that the kingdom harvest is:
- already breaking in now (John),
- desperately needing laborers (Matthew/Luke),
- growing by God’s power whether we see it or not (Mark),
- and will one day arrive with inescapable finality (Mark, echoing Joel and Revelation).
Mark 4:26–29 is therefore the perfect “long-view” parable that balances the urgency of the other harvest sayings with the sovereign certainty that God Himself will bring the crop to full ripeness and swing the sickle at exactly the right moment.
Harvest in Revelation 14
Parable of the Weeds
Harvest in Revelation 14
The Harvest of the Earth in Revelation 14:14–20This is the final and most dramatic harvest image in the entire Bible. It is unmistakably apocalyptic and carries the double-edged meaning that was only hinted at in Mark 4:29.The Two Harvests (Revelation 14:14–20)
- The Grain Harvest – Reaping of the Righteous (vv. 14–16)
14 I looked, and there before me was a white cloud, and seated on the cloud was one like a son of man with a crown of gold on his head and a sharp sickle in his hand.
15 Then another angel came out of the temple and called in a loud voice to him who was sitting on the cloud, “Take your sickle and reap, because the time to reap has come, for the harvest of the earth is ripe.”
16 So he who was seated on the cloud swung his sickle over the earth, and the earth was harvested.- The figure is clearly Jesus (“one like a son of man” with a golden stephanos crown).
- This is the harvest of the saints at the return of Christ (parallels 1 Thess 4:16–17; Matt 24:30–31).
- The Grape Harvest – Judgment of the Wicked (vv. 17–20)
17 Another angel came out of the temple in heaven, and he too had a sharp sickle…
19 The angel swung his sickle on the earth, gathered its grapes and threw them into the great winepress of God’s wrath.
20 They were trampled in the winepress outside the city, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia (about 180–200 miles).- Explicitly the harvest of the ungodly for final judgment.
- Echoes Isaiah 63:1–6 (the Lord treading the winepress alone) and Joel 3:13 (“Swing the sickle, for the harvest is ripe… the winepress is full”).
Direct Verbal Links to the Gospels
| Gospel / Epistle passage | Revelation 14 echo |
| Mark 4:29 | “he puts the sickle to it, because the harvest has come” → Rev 14:15–16 “the time to reap has come… he swung his sickle” |
| John 4:35 | “look at the fields! They are ripe for harvest” → Rev 14:15 “the harvest of the earth is ripe” (same Greek verb ἠξήρανται / ἐξηράνθη) |
| Matthew 13:39–43 | “The harvest is the end of the age, and the harvesters are angels” → Rev 14 has angels directing or performing the harvest |
Summary: How Revelation 14 Ties All the Harvest Themes Together
| Theme in earlier passages | Final fulfillment in Revelation 14 |
| John 4 – “the fields are ripe now” | The long-delayed “now” has finally arrived; ripeness is complete |
| Matt 9 / Luke 10 – pray for workers | Prayer time is over; the Lord of the harvest Himself swings the sickle |
| Mark 4 – mysterious growth → sudden sickle | The hidden growth is finished; the sickle comes immediately and decisively |
| Double-edged possibility (hinted in Mark) | Now fully revealed: one harvest for eternal life, one harvest for wrath |
Revelation 14 is therefore the climactic answer to every harvest saying of Jesus:
- The harvest really is plentiful.
- The workers really were too few for a very long time.
- The seed really did grow night and day whether we saw it or not.
- But one day the Son of Man takes the sickle Himself, the earth is reaped in two swift strokes, and the eternal separation of wheat and grapes, sheep and goats, righteous and wicked is complete.
That is why Revelation 14 is never quoted in ordinary evangelistic appeals the way Luke 10:2 is—because it is no longer an invitation; it is the irreversible end.
Harvest in Matthew 13 Parable
Winepress in Isaiah 63
Harvest in Matthew 13 Parable
The Harvest in the Parable of the Wheat and the Weeds (Matthew 13:24–30, 36–43)This is the only parable in which Jesus Himself gives a detailed, point-by-point explanation (vv. 36–43). The harvest is the dominant image at the climax and is explicitly identified as the end of the age and final judgment.The Parable (Matthew 13:24–30)
- A man sows good wheat seed in his field.
- While everyone sleeps, an enemy sows weeds (Greek ζιζάνια = darnel, a poisonous plant that looks almost identical to wheat until the head appears).
- When the plants sprout, the servants notice the weeds and want to pull them immediately.
- The owner says, “No—let both grow together until the harvest.” At harvest time the reapers will:
- First collect the weeds, tie them in bundles, and burn them.
- Then gather the wheat into the barn.
Jesus’ Own Explanation (Matthew 13:37–43)
| Element in the parable | Jesus’ interpretation |
| The one who sowed good seed | The Son of Man (Jesus) |
| The field | The world (κόσμος) |
| The good seed | The people of the kingdom (sons of the kingdom) |
| The weeds | The people of the evil one (sons of the devil) |
| The enemy | The devil |
| The harvest | The end of the age (συντέλεια τοῦ αἰῶνος) |
| The reapers | The angels |
| Final outcome | – Weeds = thrown into the blazing furnace (weeping & gnashing of teeth) – Wheat = shine like the sun in the Father’s kingdom |
Key Distinctives of Matthew 13’s Harvest
| Feature | Matthew 13:24–43 (Wheat & Weeds) | Other harvest passages we’ve examined |
| Timing | Exclusively future—the very end of history | John 4 = now; Luke 10/Matt 9 = ongoing; Mark 4 = gradual then sudden |
| Separation | Explicit, irreversible separation of righteous & wicked | Usually only the positive gathering is emphasized |
| Harvesters | Angels (not human workers) | Human disciples (John 4, Luke 10) or the Son of Man Himself (Rev 14) |
| Tone | Solemn warning and clear judgment | Mostly evangelistic urgency or kingdom-growth comfort |
| Direct link to Revelation | Almost word-for-word fulfilled in Revelation 14:14–20 | The two harvests (grain & grapes) are the final outworking of this parable |
How Matthew 13 Completes the Biblical Harvest Picture
| Passage | Harvest Aspect Highlighted |
| John 4 | Immediate, surprising, cross-cultural |
| Luke 10:2 / Matt 9:37–38 | Massive, ongoing, needing desperate prayer & workers |
| Mark 4:26–29 | Mysterious growth, then sudden final sickle |
| Matthew 13:24–43 | Final, angelic separation at the close of the age |
| Revelation 14:14–20 | Visible, cosmic execution of Matthew 13’s harvest |
Matthew 13:39-43 is therefore the interpretive key that keeps every other harvest saying from becoming sentimental or overly optimistic. Jesus insists that the same field (the world) and the same period of history contain both wheat and weeds growing side by side until the angels—not human evangelists—perform the final sorting. Evangelistic urgency (Luke 10:2) remains valid right up to the last moment. Still, the harvest Jesus ultimately has in mind is the great separation at His return. That is why this parable is almost never printed on missionary posters. Yet, it is the one Jesus chose to explain in full: the harvest is real, the invitation is urgent, but the outcome is judgment as well as salvation.
Revelation 14:14–20 – The Final Double Harvest (the Climax of All Biblical Harvest Imagery)This is the only place in the Bible where the two great harvest metaphors (grain + grapes) appear side-by-side in a single vision, fulfilling everything from Joel 3 to the parables of Jesus.The Two Harvests Side-by-Side
| Grain Harvest (vv. 14–16) | Grape Harvest (vv. 17–20) | |
| Who swings the sickle | “One like a son of man” (Jesus) with a golden crown | An angel from the altar |
| Command | “Take your sickle and reap, because the time has come, for the harvest of the earth is ripe” | “Take your sharp sickle and gather the clusters… for the grapes are ripe” |
| Action | Swings the sickle over the earth → “the earth was harvested” | Throws the grapes into the great winepress of God’s wrath |
| Result | Implied gathering of the righteous (parallels 1 Thess 4:16–17; Matt 13:43) | Blood flows 180–200 miles, as high as horses’ bridles (≈ 1,600 stadia) |
| Tone | Sudden but not described as violent | Terrifying, apocalyptic judgment |
Exact Old-Testament Fulfillment
| Joel 3:13 (LXX & Hebrew) | Revelation 14 verbatim echo |
| “Swing the sickle, for the harvest is ripe” | “Take your sickle and reap… the harvest of the earth is ripe” |
| “Come, trample the grapes, for the winepress is full” | “Gather the clusters… throw them into the great winepress” |
Exact Gospel Fulfillment
| Jesus’ earlier harvest sayings | Revelation 14 fulfillment |
| John 4:35 – “the fields are ripe for harvest” | Same Greek word for “ripe” (ξηραίνω) now applied to the whole earth |
| Mark 4:29 – “he sends the sickle because the harvest has come” | Literally happens: the Son of Man sends/uses the sickle |
| Matthew 13:39 – “The harvest is the end of the age, the reapers are angels” | Angels direct the final reaping at the close of history |
Why the Double Imagery Matters
- Grain harvest = the gathering of the righteous (the “wheat” of Matthew 13). It is swift, decisive, and glorious, but the text does not linger on it.
- Grape harvest = the judgment of the wicked (the “weeds” of Matthew 13, the nations in Joel 3). It is described in gruesome, unforgettable detail (blood to the horses’ bridles for nearly 200 miles).
The deliberate imbalance shows that the final harvest is primarily a day of wrath against God’s enemies; the salvation of the righteous is assumed and celebrated elsewhere (Rev 7, 19, 21).The Bottom LineRevelation 14:14–20 is the moment when every harvest invitation in the Gospels reaches its irreversible conclusion:
- The “plentiful harvest” (Luke 10:2) is now fully ripe.
- The prayer for laborers (Matt 9:38) is over.
- The mysterious growth (Mark 4) has ended.
- The “now” of John 4:35 has become the final “now.”
- The separation Jesus warned about (Matt 13) and Joel prophesied (Joel 3) is executed by the Son of Man and His angels.
There are only two possible outcomes when the sickles swing:
- Gathered by Christ into His barn, or
- Thrown into the winepress of the wrath of God.
That is the ultimate biblical harvest.
Harvest in Matthew 13
Winepress in Isaiah 63
Harvest in Matthew 13
The Harvest in Matthew 13 – Two Parables, One Final EventMatthew 13 contains two harvest scenes that together give the clearest picture in the Gospels of what the final harvest will actually look like.1. Parable of the Wheat and the Weeds (Tares) – Matthew 13:24–30 & 36–43(This is the central harvest parable in Matthew.)
| Element | Parable (vv. 24–30) | Jesus’ Own Explanation (vv. 37–43) |
| Good seed | Wheat | Sons of the kingdom |
| Bad seed | Weeds (darnel) | Sons of the evil one |
| Field | Farmer’s field | The world (κόσμος) |
| Enemy | One who sows weeds at night | The devil |
| Harvest time | “Let both grow together until the harvest” | The end of the age (συντέλεια τοῦ αἰῶνος) |
| Reapers | Not specified in the story | The angels |
| Sequence at harvest | 1. First gather and burn the weeds 2. Then gather wheat into the barn | 1. Weeds → fiery furnace (weeping & gnashing of teeth) 2. Righteous → shine like the sun in the Father’s kingdom |
Key line:
“The harvest is the end of the age, and the harvesters are angels” (13:39)This is the only time Jesus explicitly says who does the final harvesting (angels, not humans) and exactly when it happens (the close of history).2. Parable of the Dragnet – Matthew 13:47–50(A shorter companion parable immediately after the Wheat and Weeds explanation)47 “Once again, the kingdom of heaven is like a net… that caught all kinds of fish.
48 When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away.
49 This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous
50 and throw them into the blazing furnace, where there will be weeping and gnashing of teeth.”Almost identical wording to the Wheat and Weeds:
- Same timing: “the end of the age”
- Same harvesters: “the angels”
- Same action: separation → righteous kept, wicked thrown into fire
Matthew 13’s Unique Contribution to the Harvest Theme
| Other Harvest Passages | Matthew 13 Alone Teaches |
| John 4, Luke 10:2 | Urgency and opportunity now |
| Mark 4:26–29 | Mysterious growth until sudden harvest |
| Joel 3 / Revelation 14 | Terrifying judgment imagery |
| Matthew 13 | Explicit identification: harvest = end of the age + angelic separation of righteous and wicked in the same field/world |
Matthew 13 is therefore the decisive corrective to any overly sentimental reading of “the harvest is plentiful.”
Yes, the harvest is plentiful (Luke 10:2), but when the final sickles swing:
- The same world contains both wheat and weeds, good fish and bad.
- The angels—not human evangelists—do the sorting.
- There is no further chance after the net is drawn in or the field is reaped.
These two parables in Matthew 13 are the direct bridge between Jesus’ evangelistic harvest sayings and John’s terrifying vision in Revelation 14. They are the reason the New Testament can speak of the harvest with both tears of compassion and trembling warning.
The Harvest in Matthew 13: Two Parables with a Shared ClimaxMatthew 13 is the heart of Jesus’ parabolic teaching on the kingdom of heaven, and it features two parables where the harvest represents the final judgment at the end of the age. These are the Parable of the Wheat and Weeds (13:24–30, explained in 36–43) and the Parable of the Net (13:47–50). Unlike the evangelistic urgency in passages like Luke 10:2, Matthew 13 emphasizes separation, judgment, and finality.1. Parable of the Wheat and Weeds (Matthew 13:24–30, 36–43)Jesus tells of a farmer who sows good seed, but an enemy sneaks in and sows weeds (darnel, a toxic mimic of wheat). The servants want to uproot the weeds early, but the farmer says to wait until harvest to avoid damaging the wheat. At harvest, the weeds are bundled and burned first, then the wheat is gathered into the barn.Jesus’ point-by-point explanation (the only parable He fully decodes like this) makes the harvest explicitly eschatological:
| Parable Element | Interpretation (per Jesus) |
| Sower of good seed | The Son of Man (Jesus) |
| Field | The world |
| Good seed (wheat) | Sons of the kingdom (believers) |
| Weeds | Sons of the evil one (unbelievers influenced by Satan) |
| Enemy | The devil |
| Harvest | The end of the age |
| Harvesters | Angels |
| Fate of weeds | Bundled, burned in fiery furnace (eternal punishment with weeping and gnashing of teeth) |
| Fate of wheat | Gathered into barn; righteous shine like the sun in the Father’s kingdom |
Key takeaway: The kingdom grows in a mixed world (good and evil intertwined), but the harvest brings total separation by angels—no human judgment involved. This echoes Old Testament judgment imagery (e.g., Joel 3:13) and foreshadows Revelation 14:14–20.2. Parable of the Net (Matthew 13:47–50)A shorter parable: Fishermen cast a dragnet that catches every kind of fish. On shore, they sort the good into containers and throw away the bad.Jesus explains:
“This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous and throw them into the blazing furnace, where there will be weeping and gnashing of teeth.”This mirrors the Wheat and Weeds exactly in structure—mixed catch, angelic separation at the end, fire for the wicked— but shifts the metaphor from farming to fishing, emphasizing the comprehensive “dragnet” of history that misses nothing.How Matthew 13 Fits the Broader Biblical Harvest Theme
| Aspect | Matthew 13’s Emphasis | Contrast with Other Passages |
| Timing | Strictly future: “end of the age” (no “now” like John 4) | John 4: immediate; Mark 4: gradual to sudden |
| Human Role | None in the harvest—angels do it all | Luke 10/Matt 9: disciples as workers |
| Outcome | Dual: salvation for righteous, judgment for wicked | Mostly positive in evangelistic contexts (e.g., Luke 10) |
| Links | Fulfills Joel 3:13 (sickle/judgment); fulfilled in Rev 14 (two harvests) | Builds on Gospels’ urgency, resolves in apocalypse |
Matthew 13 prevents misreading other harvest sayings as purely positive. The “plentiful harvest” (Luke 10:2) includes both wheat and weeds growing together until angels sort them at Christ’s return. It’s a call to patience now and warning of inevitable accountability.
Compare with Mark 4 harvest
Joel 3 harvest prophecy
Joel 3 harvest prophecy
Joel 3:13 – The Mother of All Biblical Harvest PropheciesText (Joel 3:13, most English Bibles)
“Swing the sickle,
for the harvest is ripe.
Come, trample the grapes,
for the winepress is full
and the vats overflow—
so great is their wickedness!”This single verse is the Old Testament fountainhead for every New Testament harvest-of-judgment image. It is quoted or alluded to more often than any other harvest passage in Scripture.The Immediate Context: The Valley of Jehoshaphat Judgment (Joel 3:1–16)
- God gathers all nations (not just Israel’s immediate enemies) to the “Valley of Jehoshaphat” (= “Yahweh judges”).
- The charges: scattering God’s people, dividing His land, selling His children into slavery (vv. 2–8).
- The nations are summoned as if to war against God Himself (vv. 9–11: “Beat your plowshares into swords…” — the exact reverse of Isaiah 2:4).
- Then comes the harvest command (v. 13), followed immediately by cosmic signs and the Day of the Lord (vv. 14–16).
The Two Harvest Images and Their Meaning
- Grain harvest (“Swing the sickle, for the harvest is ripe”)
→ The nations have reached full maturity in rebellion; the time for reaping them in judgment has arrived. - Grape harvest (“Trample the grapes… the winepress is full… the vats overflow”)
→ The accumulated sin of the nations is pictured as overripe grapes bursting with juice; when trodden, the “juice” is blood (see Rev 14:20; 19:15; Isa 63:1–6).
Exact New Testament Fulfillments and Echoes
| Joel 3:13 Phrase | New Testament Fulfillment / Echo |
| “Swing the sickle, for the harvest is ripe” | Mark 4:29 – “he puts in the sickle because the harvest has come” Revelation 14:15–16 – “the harvest of the earth is ripe… he swung his sickle” |
| “the winepress is full… trample the grapes” | Revelation 14:19–20 – “threw them into the great winepress of God’s wrath… trampled” Revelation 19:15 – “He treads the winepress of the fury of the wrath of God” |
| Overall double harvest imagery | Revelation 14:14–20 – the only place both grain and grape harvests appear together in one vision |
Why Joel 3:13 Controls the Interpretation of Every Other Harvest Saying
- In Joel, “ripe” does not mean ready for salvation — it means ready for destruction because of wickedness.
- The sickle and winepress are weapons of divine wrath.
- The harvesters are God and His angels, not human missionaries.
- The scope is universal (“all nations”).
Therefore, every time Jesus or the apostles use harvest language, Joel 3 is humming in the background:
- When Jesus says “the fields are ripe” (John 4:35), Jewish hearers knew “ripe” could also mean ripe for cutting down.
- When He says “the harvest has come” (Mark 4:29), the original image was the sickle of judgment.
- When Luke 10:2 and Matthew 9:37–38 call for laborers, the unspoken urgency is that the same world that is ripe for mercy is simultaneously ripening for the sickle if it refuses.
Bottom line
Joel 3:13 is the dark, apocalyptic root beneath the bright evangelistic branches. The New Testament never forgets it. The same world that is “white for harvest” today (John 4) will one day hear the terrifying command:
I aspire to have Dr. Kevin Zadai as my mentor due to the spiritual insights from his books. His life story inspires me, and I feel a strong inclination to follow his teachings. Recently, I experienced miraculous signs that I believe were divine, motivating me to share my journey to connect with others.
Dr. Kevin Zadai’s Life: A Journey from Ordinary to Supernatural MinistryDr. Kevin L. Zadai is an American Christian author, teacher, evangelist, and ministry leader known for his teachings on supernatural encounters, heavenly visitations, and living in both the natural and spiritual realms. Born around 1961 (based on his age at key events), he has built a global ministry impacting tens of thousands through books, online platforms, and teachings. His life story is marked by a dramatic near-death experience that shifted him from a corporate career to full-time prophetic ministry. Below is a chronological overview of his life, drawn from his official biography, interviews, and published accounts.Early Life and Calling (1960s–1980s)
- Childhood and Initial Call: Zadai was called to ministry at the young age of 10, sensing a deep pull toward spiritual service. Growing up in the United States, he pursued formal theological education early on.
- Education: He attended Central Bible College in Springfield, Missouri, earning a bachelor’s degree in theology. He later trained in missions at Rhema Bible College and received a Doctor of Theology (Th.D.) from Primus University. These years laid the foundation for his understanding of Scripture and charismatic Christianity.
Professional Career and Conversion (1980s–Early 1990s)
- Corporate Life: For nearly three decades (29 years), Zadai worked as a flight attendant for Southwest Airlines, where he was once named Employee of the Year. He describes this period as one of quiet faithfulness, where he ministered informally to passengers, carrying “the Glory of God” in everyday interactions. A licensed pilot, he notes that God specifically directed him into this role to reach people in transit.
- Conversion at Age 31: In 1992, at around age 31, Zadai underwent a routine dental surgery that went critically wrong, leading to clinical death. He recounts being on the “other side of the veil” for 45 minutes, where he encountered Jesus face-to-face. During this heavenly visitation, Jesus revealed profound spiritual truths, promised Zadai a “second chance at life,” and imparted a revelation: “You cannot fail because it’s all rigged in your favor.” This near-death experience (NDE) dramatically transformed him, igniting a passion for the supernatural and assigning him to a ministry of activation and impartation.
Post-NDE Transformation and Ministry Launch (1990s–2010s)
- Personal Life: Zadai is married to Kathi Zadai, his partner in ministry. The couple resides in the New Orleans, Louisiana area (specifically Destrehan, LA) and has been ordained by Dr. Bill Hamon of Christian International. They are deeply compassionate toward vulnerable groups, including children, widows, and single mothers, often using ministry resources to support them.
- Early Ministry: Returning from his NDE, Zadai balanced his airline job with growing involvement in charismatic circles. He began sharing his testimony through teachings and conferences, emphasizing angelic encounters, spiritual gifts, and the Holy Spirit’s role. Over time, subsequent visitations from Jesus (including a notable 5.5-hour encounter in an unspecified later year) deepened his insights, where Jesus reportedly taught verse-by-verse on books like Ephesians and Corinthians, focusing on the church’s role in end-times glory.
Founding Warrior Notes and Global Expansion (2010s–Present)
- Warrior Notes Ministry: In the mid-2010s, Zadai and Kathi founded Warrior Notes, a multimedia platform dedicated to “training Christians to live and operate in two realms at once—the supernatural and the natural.” It includes live events, online teachings, and impartation sessions. The ministry reflects Zadai’s intimate relationship with God and a desire to see His will manifest on earth.
- Warrior Notes School of Ministry (WNSOM): Launched as an extension of Warrior Notes, this online school is based in Destrehan, LA, and has grown to over 41,000 students worldwide as of 2025. It offers courses on prayer, heavenly encounters, and kingdom activation, with Zadai serving as president.
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