Matthew 24:32-41
Mark 13:28-32
Luke 21:29-33
The parable of the fig tree begins a new section of the
Olivet Discourse. Up to this point Christ had centered on the events of the end
of the age. Now Christ begins a series of parables that illustrate the ethical
or practical points that result from knowing the truth of these events.
The word parable means a “placing alongside of,” for the
purpose of comparison or illustration. Parables are not abstractions, but concrete
illustrations taken from life or nature to portray, explain, or demonstrate a
particular truth. Christ uses them here “in order to give practical exhortation
to those witnessing these events.”[1]
Preparedness is the common theme in the parables that follow. Believers in
every dispensation must be prepared to defend the truth (1 Peter 3:15), ready
for good works (Titus 3:1), and ready to meet the Lord (Matthew 25:10).
Especially those living in the end times.
PARABLE OF THE TREE
The first parable is commonly known as that of the fig tree,
although it could better be called the parable of the trees, since Luke adds
the reference “all the trees” (Luke
21:29). Simply stated, the truth of this parable is that as the tree brings
forth leaves, the sign of summer is near, so when these events spoken of in the
discourse come about, it will show the nearness of His coming. This leads to
the exhortation for believers to “watch,” to be alert.
As simple as the parable seems, it has caused a number of
problems to Bible students. The basic problem centers on imminence of the
events and reconciliation with history. A number of attempts have been made to
reconcile these words with history.
One such attempt is know as the “Kansequente Eschatologie”
view. This view asserts that Jesus was mistaken. That the end did not come.
Jesus was simply wrong. This view is not acceptable.
Jesus was not mistaken. These events were near when Christ
spoke them. According to Old Testament prophecy they were next in line to be
fulfilled in the program of God. After the cutting off of Messiah (His
crucifixion), the 70th week of Daniel 9 was to occur. In fact, Peter
on the day of Pentecost states “this is that,” indicating he saw it as the
beginning of these events. He tells Israel to repent. He indicates that if they
repent, Jesus would return to set up the Kingdom (Acts 3:19-20). Their
understanding was correct as to what was happening. However, Israel never
repented. These events were interrupted and delayed.
What they did not know or see was the calling of Paul and
what he calls the dispensation of the Mystery (Ephesians 3:9). God delayed or
interrupted the flows of Old Testament prophecy to bring in a new dispensation:
the dispensation of grace. This new dispensation was revealed to the Apostle
Paul (Ephesians 3:1-10). This present dispensation is introduced between the 69th
and 70th week of Daniel, thus postponing the events until after the
“fullness of the Gentiles” (Romans
11:25-27). Christ did not reveal these facts on the discourse because they were
hid in God until revealed to and through the Apostle Paul. Christ did not
reveal the new dispensation for two main reasons: First, because the kingdom,
while at hand, was not offered until the day of Pentecost (Acts 3:9). Second,
the new dispensation could not be revealed without invalidating the offer of
repentance to the nation Israel.
Christ was not mistaken. The prophetic process was not
stopped until after they refused to accept the offer of the kingdom and repent
as a nation. They there were temporarily set aside until after the new
dispensation. Israel and the world still will face the truth of this discourse.
The 70th week of Daniel has been interrupted, postponed, but not
canceled. It will take place during the tribulation period.
A second view, held by many dispensationalists, is that the
fig tree is a type of Israel. By holding this view, they see this parable as
fulfilled in this present dispensation of Grace, and apply it to Israel
becoming a nation. Gaebelein observed in this application, “that now we behold
Israel like a budding fig tree, signs of new national life and in this a sign
of the times, is certainly not wrong. It tells us of the nearness of the end.”[2]
While I believe Israel becoming a nation sets the stage for
the end times, it does not necessarily tell us of its nearness. However, the
passage is not talking about the present renewal of Israel as a nation. This
can be seen by three observations:
First, the fig tree is not an automatic reference to Israel.
While the fig three represents Israel on some occasions, it does not
necessarily do so here. Walvoord states: “In the absence of any specific
Scripture making the fig tree as a type of Israel, it is better to interpret
the fig tree as a natural illustration which is quite common in Christ’s
teaching.”[3]
Second, nowhere in this chapter does it speak of the
restoration of Israel as a nation. The text assumes Israel is in the land when
these events occur.
Third, the text itself explains what the fig tree
represents: “all these things”
(Matthew 24:33). The phrase refers back to the preceding signs and events that
will take place in the tribulation. The tree is an illustration of the
tribulation, when these signs will come to fulfillment, thus indicating the
nearness of the Lord’s return. What Christ is saying is simply when you see
these things begin to occur you can know His prophetic return to earth is near.
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