I. As a fourth evidence of the winter being over
I. As a fourth evidence of the winter being over
And the spring being come, Christ tells his church, that the fig tree was putting forth her green figs
Which is a full confirmation of its being come, nay, of its being pretty well advanced; for Christ, in Matthew 24:32. makes it a sign of the summer's being at hand, when the fig-tree shoots out its tender branches, and puts forth its leaves: Theopompus[3612] speaks of figs in the middle of the spring; and Plutarch, of the vernal leaves of the fig-tree[3613] R. Aben Ezra thinks, that the word translated, "putteth forth," signifies the sweetening of the figs, and so points out the time when the green or unripe figs begin to grow sweet and eatable: so that as the flowery fields would be delightful to her eye, and the chirping birds affect her ear; there were also figs ripening apace to please her taste; as the vines with the tender grape in the following instance, would give a refreshing odor to her smell; all which would be very entertaining to her, and one would think enough to invite her to arise and go with him. By the fig-tree, both the Targum and R. Aben Ezra understand the congregation of Israel; who they say, is here compared unto it; as indeed Israel is to the first ripe fruit of this tree, Hosea 9:10 and the godly among the captive Jews are, in 5. and therefore by. it may be meant the saints, putting forth their grace in exercise on Christ; who may be compared to fig-trees for the following reasons.
1. The fig-tree is a tree full of large leaves, so large, that our first parents, after their fall, by sewing them together, made themselves aprons to cover their nakedness; which may be an emblem of a profession of religion, and of a conversation agreeable to it; which, though they ought to be found in us, yet are not sufficient to cover us; for we must also have Christ's righteousness put upon us, and his grace wrought in us, otherwise we shall be like the fig-tree, to which Christ came (Matthew 21:19), "and found nothing thereon but leaves only," And therefore, as the saints are like fig-trees that have the large ever-green and flourishing leaves of a Christian profession and gospel-conversation upon them; so, 2. They may be compared to them for their fruitfulness: the fig-tree is a tree that bears fruit as well as leaves, and that which is very wholesome, pleasant, and delightful; and if the Egyptian fig-tree is meant, that is said[3614] to bear fruit seven times a year, and as soon as you gather one fig, immediately there is another: it is true, there are barren fig-trees, that have no fruit upon them; such an one is mentioned in Luke 13:6, 7, as there are also barren professors; but such are not the saints, who are filled and laden with the fruits of righteousness, and graces of the spirit, which they receive from Christ Jesus, from whom all their fruit is found: now as this is to be found from none but him, so neither is it found in any but in them; for, "do men gather grapes of thorns, or figs of thistles?" it is impossible; this fruit appears upon no other tree but the fig-tree, and therefore by their fruits ye may know them. 3. It is a tree that puts forth its fruit before its leaves[3615] which shews us, that though we ought to have the leaves of profession upon us yet the fruit of grace ought to precede it; and therefore when persons take upon them a profession of religion, and submit to the ordinances of Christ, care should be taken that they, as John says (Matthew 3:7), both have and bring forth fruits meet for repentance: there must be faith in the heart, as well as a confession of it in the mouth; and the one ought to go before the other; and both these make souls to appear honorable believers and professors; and such Christ's fig- trees are. 4. It may not be amiss to observe, that the Egyptian fig-tree, which is no other than the sycamore, into which Zaccheus climbed to see Christ, Luke 19:4 may be here intended, seeing that there was great plenty of them in Judea, as is manifest from 1 Kings 10:27 though it is true, another word is used here, than what is there. Now of this tree, Pliny says[3616] that when it is cut down and cast into the water, it sinks, being dry; but when it is thorough wet, it will swim: so saints, when they first enter the waters of affliction, like Peter, they sink; but when they have been more used to them, they lift up their heads above the waters of tribulation; and as good soldiers, with courage and magnanimity of mind, endure hardness; and do not sink in their spirits under the weight of reproaches, persecutions, and afflictions, laid upon them, being supported and borne up by Christ and his grace, 5. The same author[3617] says, that this kind of fig-tree will not ripen any other way than by scratching it with iron hooks: men do not begin to grow in grace, or become fruitful in good works, until their hearts are pricked with the goads and nails of God's word, or till the fallow ground of their hearts is thrown up by the Spirit of God; nor will they grow afterwards to any purpose, unless Christ's Father, who is the husbandman, takes his pruning-knife in his hand, and uses it: and indeed some saints never grow better than when they are attended with tribulations and afflictions, like the people of Israel, in Egypt, or like. Christ's lilies among thorns.
Moreover the green figs, which the fig-tree is said to put forth may intend, (1.) The beginnings of grace in the soul, which are like the young, green and unripe figs: that the fig, tree first puts forth; such as stirrings of affection to Christ, desires after a saving knowledge of him, and interest in him, pantings and breathings after the ordinances of Christ, and love to his people: all which appear very soon in the soul, and discover the work of grace begun, though as yet it is but very imperfect. For, (2.) These green and unripe figs shew the imperfection of grace in the saints; grace in the best is very imperfect in this state of life, much more must it be when it is first put forth; the work of grace in us, though it will be performed, yet at present is but a begun one, and not a finished one: saints are not arrived to the perfection they shall; they are but like green figs, and especially young converts. (3.) These beginnings of grace in the soul, being compared to green figs, shew, that grace is liable to be lost, and would be so, was it not for the almighty power which preserves it and increases it; for of all fruit, none is more easily shaken off by the wind and lost, than green and unripe figs are; see Nahum 3:12. it is no less than a miracle of grace, that those first impressions are not wholly erased by the impetuous force of corruptions within; or that these precious blossoms are not entirely blown off by the blustering winds of Satan's temptations; or that our naughty hearts do not of themselves, as the fig-tree, cast off this unripe fruit: this is all owing to mighty, powerful, and efficacious grace. (4.) It may also be observed, that grace, though imperfect, is taken notice of by Christ; yea, in the very infancy of it, as soon as ever it begins to appear, even when in its bud and blossom: so far is he from despising the day of small things; where there is but little grace and little strength, as in the church of Philadelphia, he observes it, and does not crush it, but increases it; for "a bruised reed shall he not break, and the smoking flax shall he not quench," Isaiah 42:3. (5.) It may be remarked from hence, that grace being in exercise in others, though weak, should be an argument and motive to excite and stir up ours; and indeed it is disgraceful and dishonorable to old professors, for young converts to be more active and lively in the exercise of grace than they. Christ seems to press this argument here upon the church.
Again, the putting forth these green figs, signifies the exercise of grace on Christ, which saints put forth unto him, not by virtue of a power of their own, hut by virtue of his grace, which enables them to do it; for the putting forth of these green figs, is owing to the warming and quickening influences of the Sun of righteousness: the beginning, increase, and perfection of grace, are all from Christ; the implantation of it in the soul, and the exercise of it, depend upon him. But,