The Fig Tree — (Matthew 24:32-36 with Mark 13:32 and Luke 21:29-33)
This parable is a part of what we frequently call “The Lord’s Great Prophecy.” It spans (in Matthew) Chapters 24 and 25 and contains four parables. They are all (except the final one) about the end of the Gospel Age.
The first three parables (about the end of the Gospel Age) are the FIG TREE, the WISE AND FOOLISH VIRGINS, and the TALENTS. The first deals with Israel as a sign of the nearness of the Kingdom; the second is about “Time-of- the-End” experiences (1799 and following) of the saints up to the “closing of the door.” It is designed to show one of the judgment factors that would distinguish the Great Multitude from the Little Flock. The third in the series is designed to show the same division, but this time based on another judgment factor. This TALENTS parable, unlike the other two, implies an age-long application with an end- of-the-age settling of accounts. It is likely given here, at least in part, so that we do not conclude that the Great Multitude is only a “Time of the End” class.
The fourth parable (THE SHEEP AND GOATS) does not deal with the end of the age. It deals with the Mediation for the world.
It is appropriate to ask why the Lord chose these four parables to form a part of the context of this “Great Prophecy.” It is likely, at least in part, because within these parables we have the major groupings of mankind: Israel, Church, Great Multitude, and World of Mankind.
We might ask why the “Ancient Worthies” (the “better resurrection”) of Hebrews 11 are omitted. Perhaps they aren’t. They are so closely associated with Israel and its deliverance that the Lord may have omitted special mention of them because of their inseparable connection to Israel and its deliverance.
The FIG TREE parable occurs in that part of Matthew’s account dealing with 1799 (verse 29) and with the appearance of Jesus and the prosecution of the Harvest work (verses 30, 31). This covers a long span of time. At this writing, 215 years have passed since verse 29 took place! Consequently, the saints since 1799 (where the VIRGINS parable possibly begins) NEED some sort of chronological anchor — NOT A DATE, but an anchor regarding a WINDOW OF TIME for the establishment of the peaceable Kingdom. II Peter 3:3, 4 teaches us the likely attitude of those WITHOUT SUCH AN ANCHOR.
Revelation 14:12 WARNED that the saints would need “perseverance” due to the long-term grinding-on of the events of the Harvest. The FIG TREE parable seems to be Jesus’ answer to the need for the anchor. It seems that he is virtually telling us, “I can’t give you a date for the peaceable Kingdom (verses 35 and 36), but I can give you a WINDOW OF TIME — an indicator of when, during that long Harvest, you can have an expectation for the fulfillment of your hopes.”
Thus, the FIG TREE parable is in one sense a MERCY! It is a parable given for the very specific purpose of comforting and encouraging a Church caught in “the hour of temptation” — a Church so very steeped in chronology, but yet without a date for the very event it most desires!
The philosophy of why Jesus gives this parable (as above outlined) becomes a true aid in interpreting it. If any interpretation that we settle upon doesn’t meet the reason for which the parable was given, then we might want to look again at our interpretation.
24:32. It is interesting to note Jesus’ first preposition. He does not say, “The parable OF the Fig Tree;” he says “Learn the parable FROM the Fig Tree.” It may be a very significant choice of a seemingly small word. If the parable were OF the Fig Tree, its objective would be to teach us about Israel. But since it is FROM the Fig Tree, its objective seems to be about something else — but something CONNECTED to Israel. And that seems to be Jesus’ point. He is telling us a window of time for the peaceable Kingdom (summer) rather than telling us about Israel. But that window of time can be discerned only if we watch the nation of Israel.
The fact that the Fig Tree symbolizes Israel (not only here, but throughout prophecy) is suggested by Jeremiah 24. (That is easy to remember since the Matthew and Jeremiah references are both in chapters numbered 24.)
The “summer” which ends this verse is the peaceable Kingdom. This clarity is established in the Luke account (Luke 21:30, 31). This seasonal prophetic element becomes helpful in other prophecies. Apparently the Gospel Harvest begins as a “summer” as is witnessed by Daniel 2:35. But the Harvest ends as a “winter” of severe troubles as is witnessed by Matthew 24:20 in conjunction with Jeremiah 8:20. That season ends with the prayed-for “summer” of the Mediation as witnessed by Luke 21:30, 31.
Matthew 24:32 lists TWO things to look for in Israel. (1) The branch has become tender; and (2) it puts forth leaves. Mark 13:28 contains the same two elements. Luke omits reference to the branch. We are left to speculate. Obviously, sap flows BEFORE leaves appear. BUT the proximity of sap-flow and budding of leaves is such as to make the two items nearly into one event.
24:33. Since this verse says “When you see all these things…,” we are left to wonder if the PLURAL “thingS” are the sap-flow and the buds, or if “things” refers to items before the parable, but INCLUDING the “leafing” of the parable.
Luke, of course, doesn’t mention both items, but his account ADDS other items: “ALL THE TREES.”
We are spending much effort on this verse because it is at the crux of the matter of interpretation. The key word of the verse is “WHEN.” Since “when” is tied to seeing these “things,” we really need to know what the “things” are.
We are admonished by Jesus to see “these things.” Two possibilities exist: (1) he is referring just to the “things” in the parable (tender branch, leaves, and [from Luke] possibly leaves on other trees); or (2) the “things” mentioned before the parable (the darkening of verse 29; the sign of verse 30; the gathering work of verse 31) PLUS the things IN the parable.
From a practical standpoint, it may make no difference. Since these “things” occur in SEQUENTIAL ORDER, if we see the “things” in the parable, we will automatically have seen “all these things.” Since this seems to be true, our special need is to see THE LAST THING MENTIONED. The last thing mentioned is the leaves of the Fig Tree.
Obviously, interpretive differences can come into play here. But from a purely practical point of review: How do we know that a tree is alive? It is because it has leaves. How do we know that a nation is alive? Because it has statehood.
Thus it seems the most logical of interpretations that when Jesus says “it puts forth its leaves,” he means that it obtains statehood.
Usually brethren interpret “leaves” as being a symbol of PROFESSION. It is a good symbol. A tree professes to be alive by having leaves. Even when Jesus is disgusted with Israel for lack of fruitage (Matthew 21:19), he acknowledges that he “found nothing on it except leaves only.” He admits that the Jews yet were full of profession — but profession without fruitage.
24:33. It is at THIS POINT that Jesus tells us what we should “KNOW” — “Even so you, too, when you see these things happening, KNOW (NAS = recognize) that the Kingdom of God is near.” The NAS (Matthew 24:33) says “that He is near, right at the door.” The margin acknowledges that the reading could be “It is near,” rather than “He is near.” Luke demonstrates that “IT” is correct.
Thus verse 33 is the “mercy” verse — it gives a POINT IN TIME that acknowledges the nearness of the peaceable Kingdom. As Jesus continues, he will be a bit more specific.
The parable really ended in the verse where it began. It is a one-verse parable. But Jesus’ comments on it take us into verses 33-36.
Verse 33 said the Kingdom was “right at the door” once we “see these things.” This must be encouraging. It certainly doesn’t imply remote!
24:34. This verse clearly is meant to be INSTRUCTIVE as to what is meant by “right at the door.”
Brethren have chewed over these words and have, unfortunately, extracted many flavors from their chewing!
Some have concluded that the Church is the generation, and that the Church will not be gone until “these things” all have happened. The true weakness of this perspective is that it seems to miss Jesus’ OBJECTIVE in giving the parable. His objective was to give us a window of time for the peaceable Kingdom. If the “generation” is the Church, the only benefit of this verse would be to prove the 1914 glorification was an inaccurate concept.
It is to our advantage that Jesus uses this same word (generation) in another verse on the same day that he issues this parable. We are thus able to use his own application of the word in order to interpret 24:34. In 23:36, we have Jesus in A.D. 33 saying, “Truly I say to you, all these things shall come upon this generation.” The contextual “these things” was the end of the Jewish order — the destruction of Jerusalem and the Diaspora. In this case in Matthew 23, Jesus meant, “Those of you who are standing here and are hearing my words will experience these things in your natural lifetimes.”
Some have extrapolated that, since the destruction of Jerusalem was A.D. 70, Jesus was defining the “generation” as 37 years. THAT is not the point! In Matthew 24, Jesus makes it plain that he cannot give us a date! Therefore, he cannot define “generation” as a specific number of years. He can only use the word in its most practical sense. “YOU will not be gone before this happens.”
To some of us it might be worth noticing that the end of this verse uses a special Greek word. The NAS reads, “take place.” The KJV reads, “fulfilled.” It is the same Greek word used in Matthew 5:18. USUALLY “fulfilled” means accomplished, or finished, or past, or some such COMPLETED-action meaning. But the word here means “come into being” — in other words, STARTED, not finished.
But the point to remember from this verse is this: Once all the listed things have begun, you have your window of time for the “summer.” It may, indeed, BE A WHILE! But those alive when the last of “these things” began can well expect that in a natural lifetime, the peaceable Kingdom will arrive.
Israel received statehood in 1948. This writer remembers the event and, therefore, expects that within his natural lifetime (give or take a little) the peaceable Kingdom will arrive. That does not allow much more time. Thus, this interpretation will PROVE ITSELF correct or incorrect before too many years have passed. However, if we read the INTENT of the parable correctly, there seems no other legitimate interpretation.
Nevertheless, Luke’s additional words do provide a caveat as to when the window of time might expire. When Luke adds, “and ALL THE TREES…as soon as THEY put forth leaves,” he allows more leafings than just Israel’s.
Every modern historian knows that following World War II there was a plethora of nations coming into existence (“putting forth leaves”) due to the independence they were gaining from colonial powers. It was all well-documented as the United Nations’ memberships skyrocketed from dozens into the hundreds. So, even though 1948 marks the “beginning” of leaves (as represented only in Israel), a late date might apply — when THEY (all the little new nations of that independence movement) put forth their leaves. This might extend our window a decade or so.
24:35. Jesus still is remarking about the coming of the peaceable Kingdom. THAT occurrence will be the passing away of the old “heaven and earth” (compare Revelation 20:11). While THEY will pass away, the promises (the “words”) which Jesus had just spoken will not pass away. They will prove true.
24:36. This verse, of course, is universally misapplied in the Churches — and sometimes even among Laodicean saints! The “day and hour” which no one knows is NOT Jesus return! It is the date of the passing of the old “heaven and earth” — i.e., the onset of the peaceable Kingdom.
THAT DATE Jesus could not give. That is WHY, instead, he gave its “window of time” by giving the parable.
It is possible (although nearly none of us thinks it to be this way) that Jesus, himself, to this day doesn’t know THAT date. By the way, the NAS is correct in this verse, whereas the KJV has an omission. It should read: “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone.” This makes it clear that “generation” cannot be defined as an established number of years.