29-36. <\/strong> Parable of the Fig-tree. Duty of Watchfulness.<\/p>\n 29<\/strong>. <\/strong> and all the trees<\/em> ] This is added by St Luke only. The fig-tree would be specially significant to Jewish readers.<\/p>\n Luk 21:29-33<\/span><\/p>\n Behold the fig-tree and all the trees<\/em><\/p>\n The parable of the fig-tree<\/strong><\/p>\n TEACHING OF THE PARABLE. <\/p>\n 1.<\/strong> Shows course and sequence of events as certain and necessary as the processes of nature. All is in progress. Be sure of the issue. Be alive to the tokens of its approach. <\/p>\n 2.<\/strong> The incongruity of the comparison is its instruction. Its purpose to fix attention not on an end, but on a beginning; not on what going, but on what coming; not on tokens of dissolution, but on hidden life stirring beneath, after last storm to break out into the kingdom of God. <\/p>\n 1.<\/strong> See that it belongs to you. <\/p>\n 2.<\/strong> Live under the sense of what is coming. You need it–<\/p>\n (1)<\/strong> To prevent this present world from absorbing you. <\/p>\n (2)<\/strong> To prevent it from depressing you. (Canon T. D. Bernard.<\/em>)<\/p>\n<\/p>\n The big clock<\/strong><\/p>\n Do you know that God has a big clock, bigger than any one you have ever seen, bigger indeed than Big Ben at Westminster. But this big clock does not make any noise, you can never hear it ticking; and it does not strike, but yet it goes on, year after year, year after year, marking the time. What do you think is the face of this clock? It is the earth; the fields and meadows and hedgerows in every part of the world–that is the face of this clock. And what do you think are the figures upon this dial? They are flowers and birds and leaves. Gods big clock does not tick, but it lives; it does not strike the hours, only some flowers open out or die away when the hour has come. Isnt that what Jesus meant when He said, Look at the fig-tree and all the trees; they are beginning now to put out buds. Very well; you know by that that this is spring-time, and by that you know that summer is coming near. The buds tell what oclock it is by the time of year. When you were learning to tell the time on the face of the clock on the mantel-shelf, how did you begin? Was it not by first learning the quarters? When the long hand was half-way down on the right, you knew it was a quarter past; when it was half-way up on the left, you knew it was a quarter-to; and when it was down between these, you knew it was half-past; and when it was up between them you knew the clock was going to strike the hour. Well, just as there are four quarters in our clocks so there are four quarters in this big clock we are speaking about. The first quarter is springtime, half-past is summer, quarter-to is autumn, and when winter comes the year is ended. When you look at the trees and flowers you can pretty well tell what oclock it is by the year. But standing between the quarters of the clock there are other figures. How many of these are there altogether? Twelve, are there not? And how many months are there in a year? You know–twelve. So, you see, this clock has got all the figures, and, what is stranger still, it marks all the figures by flowers and fruits; for there are different flowers that come out every month of the year. If a smart boy were to keep his eyes about him, and understood things as he walked in the country, when he found certain trees beginning to bud and certain flowers beginning to peep up, he would say, This must be the month of January; for these always come out in January. Later on, if he saw some others, he would say, This must be February; for these always come out in February. And so through all the year, if he was clever, he would find the flowers and trees telling him what month it was. But there is something stranger still about this clock of Gods; and you must remember it, so that from time to time during the year you may learn to use your eyes and notice what God is doing in the fields. It is this: Gods clock tells the hours of the day as well as the months of the year. The months are the twelve figures; but you know that between the twelve figures there are the little minutes, and these minutes are made up of moments. Now the minutes in Gods big clock are days, and the moments are hours, and the clock tells them all. What then can be the meaning of this big clock? Surely it is to tell us that time is passing. Does it not plainly say that if we do not grow right in the springtime of our life, we shall not be able, when the summer comes, to go back to the springtime and mend what has been wrong? You would not like to grow up wicked, would you? Then learn to grow as the flowers grow. How is that? By always looking at the sun, and taking its light, and following it, for the flowers follow the sun with their heads, and so they become beautiful. Do you the same with Jesus–follow Him with your hearts. (J. R. Howatt.<\/em>)<\/p>\n<\/p>\n Heaven and earth shall pass away<\/strong><\/p>\n Heaven and earth shall pass away<\/strong><\/p>\n It is something to startle us, and make us ask ourselves, if indeed such things can be; whether He is in earnest who says so, and whether the world which practises upon us by its looks as though it were eternal, is indeed such an imposter, and we who believe it, so foolish and so ignorant! Yet so it is. Now, it seems to some of you, I dare say, as to most men, that this is a great deal more astonishing than that anything so inconsiderable, materially considered, as a man, should pass away, as you see happen every day by death. It seems a pity to break to pieces so goodly a machine as heaven and earth, and uproot its adamantine basis. But if so, I think you are wrong. It seems to me nothing at all astonishing, that anything for which we have no longer a use should finally be thrown aside, or broken up, and the old materials put to some other purpose, be it an ordinary implement, or be it a world. It seems to me very reasonable and very likely in itself, that, in the infinite wisdom and power of God, one world should be ripened, so to say, out of another, as you see the fruit come out of the flower, and the flower out of the bud, so that the first shall decay before the higher one can be perfected. It is very reasonable that, as a mere manifestation of power, in order to show to his creatures the strength of His right hand, and the absolute independency of His will, God should dash in pieces, from time to time, or consume by the breath of His nostrils, what was made by His word, and stood only by His sufferance. Besides, in the elements out of which heaven and earth are made, there is no thought or feeling; they are brute, dead things; and are capable neither of pain nor pleasure. Whether they abide or not in the forms into which God has thrown them, it is the same to them; no harm is inflicted on them; they are as unconscious of change as they are impotent to feel or will. But, if heaven and earth must pass away, another consequence will follow, which is to every one of us of awful importance. If the earth, such as it now is, shall be utterly destroyed, manifest it is, that our present life, and cares, and pleasures, and occupations, all that men make their happiness of, will likewise he brought to an end. And this brings me to another point–and a reason for the passing away of the present world, which I have not yet mentioned, though it might easily occur to any thoughtful mind. It is a condemned world; sentence is passed upon it! And it is condemned, because it is guilty, and all over polluted! And do not wonder at this, for you know with what feelings we regard a chamber or a house in which a murder, or some abominable crime, has been committed; how we shrink from it and abhor it, and hate the sight of it, and should think it the greatest misery in the world, if we have any feelings worthy of man, to be compelled to take up our abode within it. A sort of guilt, as well as involuntary pollution, seems to attach to the very floors and senseless walls which have witnessed the crime, and have not fallen down or opened upon the wicked in the midst of their wickedness. And we should rejoice at seeing them pulled down to the ground, and the last memorial of the crime removed from our eyes! Well, so it is exactly in regard to the world in which we live, with all its majestic mechanism, its living forces, and all the ornaments which Gods hand has thrown round about it. It is stained with six thousand years of sin. And this brings us to another portion of the question. If heaven and earth shall pass away, shall anything succeed into their room, or shall that space which they occupied be utterly blank and desolate? The answer is, no. So to say, there shall rise two new worlds, or such a change as comes to the same thing, out of the ruins of it; even as out of the earth destroyed by the flood there sprung forth that in which we now dwell. There shall be the new heavens and new earth, in which dwelleth righteousness, and the face of Gods countenance shineth for evermore–the habitation of those who have lived and died in the Lord. And on the other hand, the world, where the light is darkness, and the life is death, and the good is evil, and weeping, and wailing, and gnashing of teeth are the voice thereof–even the habitation of the ungodly for ever and ever. And this gives you the true reason, dear brethren, why the judgment is now suspended, and sun and moon are shining, and night and day, and spring and harvest, come and go, and all things remain as at the beginning. It is that Gods last dispensation upon earth may have full room and time to display itself in all its combinations with human good and evil, before the voice from the throne shall proclaim that it is finished. It is that, in the sight of all His creatures, the patience and long-suffering of God, which leadeth to repentance, might have full space and opportunity in which to show themselves, and vindicate to the uttermost the exceeding forbearance of our heavenly Father even towards them that perish I It is that, year after year, His saints may be gathered in till, in the fulness of time, the flock which he has given to Christ shall have been called out of all nations and languages, and the Saviour be satisfied in the sight of His souls travail. (J. Garbett.<\/em>)<\/p>\n<\/p>\n My words shall not pass away<\/strong><\/p>\n The words of Jesus permanent<\/strong><\/p>\n The ineffaceable word<\/strong><\/p>\n On one occasion when William Dawson, the Yorkshire Preacher, was giving out a hymn, he suddenly stopped and said: I was coming once through the town of Leeds, and saw a poor little halfwitted lad rubbing at a brass plate, trying to rub out the name; but the poor lad did not know that the harder he rubbed the brighter it shone. Now, friends, sing:–<\/p>\n Engraved as in eternal brass<\/p>\n The mighty promise shines;<\/p>\n Nor can the powers of darkness rase<\/p>\n Those everlasting lines. <\/p>\n Then, as though he saw the devil rubbing, he said: <\/p>\n Satan cannot rub it off–<\/p>\n His hand hath writ the Sacred Word<\/p>\n With an immortal pen.<\/p>\n The enduring words<\/strong><\/p>\n An infidel in London had a wife who possessed a Bible which she regularly read; being annoyed at this, the man, who had frequently threatened to do so, threw the book upon the fire. This appears to have taken place at dinner-time. He then left home to go to his work, but soon returned to see if the last vestige of the volume had disappeared. The woman, who naturally felt distressed at her loss, said she thought it must be completely burned; but her husband stirred the ashes to see if such was the case, when he read what fastened itself upon his mind, and led to his conversion–Heaven and earth shall pass away, but My word shall not pass away. The sister of this man was the wife of a London pastor; and just when the Bible was burning she was earnestly praying for her brothers conversion. (Sword and Trowel.<\/em>)<\/p>\n Verse 29. He spake to them a parable<\/B><\/I>] Illustrated all these predicted facts by the simile of a fig tree. See this explained, Clarke “<\/I>Mt 24:32<\/I><\/span>“<\/I>.<\/P><\/p>\n We had this same parable both in Matthew and Mark. See Poole on “Mat 24:32<\/span>“, and following verses to Mat 24:35<\/span>. See Poole on “Mar 13:28<\/span>“, and following verses to Mar 13:31<\/span>. <\/P> <\/p>\n And he spake to them a parable<\/strong>,…. That is, to his disciples:<\/p>\n behold the fig tree, and all the trees<\/strong>; that, or any other tree;<\/p>\n [See comments on Mt 24:32]<\/span>.<\/p>\n Judgments Predicted.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 29 And he spake to them a parable; Behold the fig tree, and all the trees; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so<\/I> that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 37 And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount<\/I> of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him.<\/P> Here, in the close of this discourse,<\/P> I. Christ appoints his disciples to observe the signs of the times, which they might judge by, if they had an eye to the foregoing directions, with as much certainty and assurance as they could judge of the approach of summer by the budding forth of the trees, v.<\/I><\/span> 29-31<\/span>. As in the kingdom of nature there is a chain of causes, so in the kingdom of providence there is a consequence of one event upon another. When we see a nation filling up the measure of their iniquity, we may conclude that their ruin is nigh; when we see the ruin of persecuting powers hastening on, we may thence infer that the kingdom of God is nigh at hand,<\/I> that when the opposition given to it is removed it shall gain ground. As we may lawfully prognosticate the change of the seasons when second causes have begun to work, so we may, in the disposal of events, expect something uncommon when God is already raised up out of his holy habitation<\/I> (Zech. ii. 13<\/span>); then stand still and see his salvation.<\/I><\/P> II. He charges them to look upon those things as neither doubtful<\/I> nor distant<\/I> (for then they would not make a due impression on them), but as sure<\/I> and very near.<\/I> The destruction of the Jewish nation, 1. Was near<\/I> (v.<\/I><\/span> 32<\/span>): This generation shall not pass away till all be fulfilled.<\/I> There were some now alive that should see it; some that now heard the prediction of it. 2. It was sure;<\/I> the sentence was irreversible; it was a consumption determined;<\/I> the decree was gone forth (v.<\/I><\/span> 33<\/span>): “Heaven and earth shall pass away<\/I> sooner than any word of mine: nay, they certainly shall pass away, but my words shall not;<\/I> whether they take hold<\/I> or no, they will take effect,<\/I> and not one of them fall to the ground,<\/I>” 1 Sam. iii. 19<\/span>.<\/P> III. He cautions them against security and sensuality, by which they would unfit themselves for the trying times that were coming on, and make them to be a great surprise and terror to them (Luk 21:34<\/span>; Luk 21:35<\/span>): Take heed to yourselves.<\/I> This is the word of command given to all Christ’s disciples: “Take heed to yourselves,<\/I> that you be not overpowered by temptations, nor betrayed by your own corruptions.” Note, We cannot be safe<\/I> if we be secure.<\/I> It concerns us at all<\/I> times, but especially at some<\/I> times, to be very cautious. See here, 1. What our danger<\/I> is: that the day<\/I> of death and judgment should come upon us unawares,<\/I> when we do not expect<\/I> it, and are not prepared<\/I> for it,–lest, when we are called to meet our Lord, that be found the furthest<\/I> thing from our thoughts which ought always to be laid nearest<\/I> our hearts, lest it come upon us as a snare;<\/I> for so it will come upon<\/I> the most of men, who dwell upon the earth,<\/I> and mind earthly things only,<\/I> and have no converse with heaven; to them it will be as a snare.<\/I> See Eccl. ix. 12<\/span>. It will be a terror<\/I> and a destruction<\/I> to them; it will put them into an inexpressible fright, and hold them fast for a doom yet more frightful. 2. What our duty<\/I> is, in consideration of this danger: we must take heed lest our hearts be overcharged,<\/I> lest they be burdened and overloaded, and so unfitted and disabled to do what must be done in preparation for death and judgment. Two things we must watch against, lest our hearts be overcharged with them:– (1.) The indulging of the appetites of the body, and allowing of ourselves in the gratifications of sense to an excess: Take heed lest you be overcharged with surfeiting and drunkenness,<\/I> the immoderate use of meat and drink, which burden the heart, not only with the guilt thereby contracted, but by the ill influence which such disorders of the body have upon the mind; they make men dull and lifeless to their duty, dead and listless in their duty; they stupify the conscience, and cause the mind to be unaffected<\/I> with those things that are most affecting.<\/I> (2.) The inordinate pursuit of the good things of this world. The heart is overcharged with the cares of this life.<\/I> The former is the snare of those that are given to their pleasures: this is the snare of the men of business, that will be rich.<\/I> We have need to guard on both hands, not only lest at the time when death comes, but lest at any time<\/I> our hearts should be thus overcharged. Our caution against sin, and our care of our own souls, must be constant.<\/I><\/P> IV. He counsels them to prepare and get ready for this great day, v.<\/I><\/span> 36<\/span>. Here see, 1. What should be our aim:<\/I> that we may be accounted worthy to escape all these things;<\/I> that, when the judgments of God are abroad, we may be preserved from the malignity of them; that either we may not be involved in the common calamity or it may not be that to us which it is to others; that in the day of death we may escape the sting of it, which is the wrath of God, and the damnation of hell. Yet we must aim not only to escape that,<\/I> but to stand before the Son of man;<\/I> not only to stand acquitted<\/I> before him as our Judge (Ps. i. 5<\/span>), to have boldness in the day of Christ (that is supposed in our escaping<\/I> all those things), but to stand before him,<\/I> to attend on him as our Master, to stand continually before his throne, and serve him day and night in his temple (Rev. vii. 15<\/span>), always to behold his face,<\/I> as the angels, Matt. xviii. 10<\/span>. The saints are here said to be accounted worthy,<\/I> as before, ch.<\/I><\/span> xx. 35<\/span>. God, by the good work of his grace in them, makes them meet<\/I> for this happiness, and, by the good will of his grace towards them, accounts them worthy<\/I> of it: but, as Grotius here says, a great part of our worthiness lies in an acknowledgment of our own unworthiness. 2. What should be our actings<\/I> in these aims: Watch therefore, and pray always.<\/I> Watching and praying must go together, Neh. iv. 9<\/span>. Those that would escape the wrath to come, and make sure of the joys to come, must watch<\/I> and pray,<\/I> and must do so always, must make it the constant business of their lives, (1.) To keep a guard upon themselves. “Watch against sin, watch to every duty, and to the improvement of every opportunity of doing good. Be awake, and keep awake, in expectation of your Lord’s coming, that you may be in a right frame to receive him, and bid him welcome.” (2.) To keep up their communion with God: “Pray always;<\/I> be always in an habitual disposition to that duty; keep up stated times for it; abound in it; pray upon all occasions.” Those shall be accounted worthy to live a life of praise in the other world that live a life of prayer in this world.<\/P> V. In the Luk 21:37<\/span>; Luk 21:38<\/span> we have an account how Christ disposed of himself during those three or four days between his riding in triumph into Jerusalem and the night in which he was betrayed. 1. He was all day teaching in the temple.<\/I> Christ preached on week-days as well as sabbath days. He was an indefatigable preacher; he preached in the face of opposition, and in the midst of those that he knew sought occasion against him. 2. At night he went out to lodge at a friend’s house, in the mount of Olives, about a mile out of town. It is probable that he had some friends in the city that would gladly have lodged him, but he was willing to retire in the evening out of the noise of the town, that he might have more time for secret devotion, now that his hour was at hand. 3. Early in the morning he was in the temple again, where he had a morning lecture for those that were willing to attend it; and the people were forward to hear one that they saw forward to preach (v.<\/I><\/span> 38<\/span>): They all came early in the morning,<\/I> flocking to the temple, like doves to their windows, to hear him,<\/I> though the chief priests and scribes did all they could to prejudice them against him. Sometimes the taste and relish which serious, honest, plain people have of good preaching are more to be valued and judged by than the opinion of the witty and learned, and those in authority.<\/P><\/p>\n The fig tree, and all the trees <\/B> ( <\/SPAN><\/span>). This parable of the fig-tree (Mark 13:28-32<\/span>; Matt 24:32-35<\/span>) Luke applies to “all the trees.” It is true about all of them, but the fig tree was very common in Palestine. <\/P> <\/p>\n Parable. See on Mt 24:32<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n THE FIG TREE PARABLE V. 29-33<\/p>\n <\/strong><\/p>\n 1) “And he spake to them a parable;” <\/strong>(kai eipen parabolen autois) “And he told them (his church disciples) a parable,” concerning His return to the earth, Mar 13:28<\/span>.<\/p>\n 2) “Behold the fig tree,” <\/strong>(idete ten suken kai panta ta dendra) “You all perceive the fig tree, and all the trees,” or the fig tree’s relationship to all trees, observe them for a moment, Mat 24:32<\/span>. For there is a similarity or parallel, regarding them and my return, to which I call your attention.<\/p>\n (29) And all the trees.<\/strong>The addition is peculiar to St. Luke. It confirms the impression that the words, which were spoken just before the Passover, when the flush of spring-tide life was seen in every grove and forest, were suggested by what met the eye of the disciples on the Mount of Olives. (See Note on Mat. 24:32<\/span>.) One such tree, we know, had been found in full foliage (Mat. 21:19<\/span>).<\/p>\n “And he spoke to them a parable, “Behold the fig tree, and all the trees, when they now shoot forth, you see it and know of your own selves that the summer is now near.”<\/p>\n The parable is a simple one, and its basis is that men know when summer is coming because they observe the growth on the trees. Luke’s addition of ‘all the trees’ (contrast Mar 13:28<\/span>) makes clear that nothing is to be gathered from the description of a particular tree. The fig tree is mentioned as the early blossomer, but the principle applies to all the trees. So the principle in his view is a universal one, and we need not doubt that he gathered that from his source. That being so the parable signifies nothing more than that His people should be observant and recognise that growth on trees reveals the approach of summer. But it is an indicator, not a guarantee. The summer is seen as ‘near’, not ‘now here’. In context the distinction is important. For in eschatological terms ‘near’ is subject to the timing of God with Whom a thousand years is as a watch in the night. As always the signs are in order to awaken interest, not in order to indicate certain timing. Jesus always rejected the idea of giving signs which would replace faith. They could be used to bolster faith, but not to replace it.<\/p>\n Concluding Words (21:29-38).<\/p>\n <\/strong><\/p>\n Jesus now sums up the conclusions which result from what He has been saying. In His summing up He stresses the signs that will indicate the ‘nearness’ of the Kingly Rule of God, that is, the point at which there will be nothing between the sign and its fulfilment.<\/p>\n Firstly He is declaring that the eternal Kingly Rule of God cannot be manifested until the things that He has described have happened, for His coming (the timing of which He does not know – Mar 13:32<\/span>) cannot take place until they have done so. Thus He makes clear both that there will be a delay before His coming. But secondly He stresses the fact of its imminence (as something that could happen at any time) once those things have occurred. The ideas are here held in tension as throughout the New Testament. In view of the fact that He clearly stated in an undoubtedly genuine saying that He did not know the time of His return we must certainly take that fact into account in our interpretation. It is not honest to suggest fallibility over something that He (quite remarkably) declared that while on earth He did not know.<\/p>\n First we shall analyse this passage:<\/p>\n a <\/strong> He spoke to them a parable, “Behold the fig tree, and all the trees, when they now shoot forth, you see it and know of your own selves that the summer is now near” (Luk 21:29-30<\/span>).<\/p>\n b <\/strong> “Even so you also, when you see these things coming about, know you that the Kingly Rule of God is near” (Luk 21:31<\/span>).<\/p>\n c <\/strong> “Truly I say to you, This generation will not pass away, until all things be accomplished. Heaven and earth will pass away, but my words will not pass away” (Luk 21:32-33<\/span>).<\/p>\n b <\/strong> “But take heed to yourselves, lest it happen that your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare, for so will it come on all those who dwell on the face of all the earth” (Luk 21:34-35<\/span>).<\/p>\n a <\/strong> “But you, watch at every season, making supplication, that you may prevail to escape all these things that will come about, and to stand before the Son of man” (Luk 21:36<\/span>).<\/p>\n In these final words Jesus applies what He has said to those who are listening. Note that in ‘a’ the description of what happens in a season is described and in the parallel they are told to watch every season. In ‘b’ His disciples are to see in the things that are coming the sign of the nearness of the Kingly Rule of God, and in the parallel there are those who will not observe these things and who will thus be caught up unexpectedly in judgment. And centrally in ‘c’ the point is made that all ‘these things’ prior to standing before the Son of Man (for even He did not know the time of the latter) will be accomplished within that generation. It is as certain as the existence of Heaven and earth.<\/p>\n Luk 21:29-33<\/span> . See on Mat 24:32-35<\/span> ; Mar 13:28-31<\/span> .<\/p>\n ] “etiamsi nemo vos doceat,” Bengel. Comp. Luk 12:57<\/span> ; Joh 18:34<\/span> ; Joh 11:51<\/span> ; 2Co 3:5<\/span> .<\/p>\n is indicative in Luk 21:30<\/span> , imperative in Luk 21:31<\/span> .<\/p>\n DISCOURSE: 1572 Luk 21:29-31<\/span>. And he spake to them a parable; Behold the fig-tree, and all the trees; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand<\/em>.<\/p>\n IT was no small advantage to our Lords stated followers, that they could ask him more particularly respecting any thing which they did not perfectly understand. Of this privilege they often availed themselves, and obtained satisfactory information on many important points. Our Lord told them that the time was coming when that temple, which they so much admired, should be utterly destroyed. This was so contrary to their expectations, that they begged to know both the period to which he referred, and the particular signs whereby its approach might be ascertained. To this our Lord gave a very full reply; and illustrated his discourse by a parable taken from the season of the year, and, most probably, from the prospect then before their eyes. This parable, with the application of it, shews us,<\/p>\n I.<\/p>\n That we ought to notice the signs which God has given us<\/p>\n There is scarcely any thing needful for us to know, which is not discoverable by certain signs even before it actually exists, or is fully accomplished. We may notice this,<\/p>\n 1.<\/p>\n In the works of nature<\/p>\n [Our Lord justly observes that the seasons which succeed each other do not come upon us unawares, but manifest their approach by certain signs. The prophet describes the very birds of the air as instinctively observing their appointed times [Note: Jer 8:7<\/span>.]. And it is of the greatest importance to us in all our agricultural and commercial concerns to do the same. Indeed, if we should neglect such precautions, we should deprive ourselves in many instances of the comforts, if not the necessaries, of life.]<\/p>\n 2.<\/p>\n In the works of Providence<\/p>\n [Those great dispensations referred to in the text were, the destruction of Jerusalem, and the consequent enlargement of the Redeemers kingdom. The time when they were to take place was to be known, by impostors arrogating to themselves the Messiahs office; by bitter persecutions raised against the Church, and lamentable apostasies occasioned by them; by destructive wars on earth, and tremendous signs in heaven; and particularly by the Roman standard being planted upon holy ground, when their armies should enclose and besiege Jerusalem. It was of infinite moment to the Church to notice these signs; for, on their observation of them, under God, depended all their safety: and their attention to them enabled them to embrace the interval, when the siege was raised, to effect their escape; whereby they<\/em> were preserved, while the whole nation besides were left to suffer the greatest extremities.<\/p>\n The signs of other times are not so clearly marked; and therefore cannot be so confidently interpreted: but it is wise to notice them with care; and our Lord warns us that our observations on the weather will turn to our condemnation, if we do not endeavour to improve with equal diligence our observations on the works of Providence [Note: Mat 16:2-3<\/span>.].]<\/p>\n 3.<\/p>\n In the works of grace<\/p>\n [The conversion of the soul is preceded by many symptoms from which we may form a reasonable judgment. When we behold an humiliation for sin, a teachableness of mind, a love to ordinances, a diligence in duties, a renunciation of the world, and other similar marks, we may augur well respecting the event: and it is desirable to attend to these symptoms, because we may often derive from them a comfortable hope, when other circumstances might be ready to overwhelm us with despair. Our Lord himself formed his judgment upon these grounds; and we shall turn our observations to good account, if we follow his example [Note: Mar 12:34<\/span>.].]<\/p>\n Though we are liable to mistake when we have not God for our guide, yet we are sure,<\/p>\n II.<\/p>\n That whatever God has signified to us in his word shall in due time be accomplished<\/p>\n The destruction of the unbelieving Jews, and the redemption of the Church from the midst of them, were emblematical of the judgments that would be executed, and the salvation that would be vouchsafed, in the last day. Indeed, the two periods are so interwoven in our Lords discourse, that it is not easy to separate them. We may well therefore fix our attention on those events wherein we are all concerned;<\/p>\n 1.<\/p>\n The final destruction of Gods enemies<\/p>\n [This is foretold in unnumbered passages of Scripture; and the judgments, which are now executed in the world, are so many presages of a future retribution. Whatever people may imagine, this awful event shall come to pass. The Jews supposed that, because they professed the true religion, they should never experience the threatened calamities: but, when they had filled up the measure of their iniquities, wrath came upon them to the uttermost. Thus it shall be with all the ungodly. In vain are all their hopes founded on their external relation to Christ: the word of God will be fulfilled in its season; and sooner shall heaven and earth pass away, than one jot or tittle of it fail [Note: ver. 32, 33.].]<\/p>\n 2.<\/p>\n The eternal salvation of Gods elect<\/p>\n [This is asserted with the same frequency and clearness as the opposite truth: and too often is it questioned by persons through the prevalence of unbelief. There may be indeed great, and, humanly speaking, insurmountable obstacles in the way. As the Christians were enclosed by the besieging army, yet escaped at last through the most unaccountable and impolitic conduct of the Roman general in intermitting the siege, so shall some way be found for the salvation of Gods people: they may be hemmed in on every side; yet shall not Gods purposes of love be defeated, or the smallest grain of pure wheat ever fall to the ground [Note: Amo 9:9<\/span>.].]<\/p>\n This subject may be further improved, In a way of conviction<\/p>\n [It becomes us all to inquire what is to be expected from the signs that manifest themselves in us? Is the fig-tree budding, and are the trees putting forth their leaves? or, are they stripped of their foliage, and assuming daily a more dead and barren appearance? Are our graces, though small, growing in beauty and fruitfulness; or are we mere cumberers of the ground, that bring forth no fruit to God? From these things we may know the present, and augur the future, state of our souls. O let our minds be open to conviction; and let conscience do its office.]<\/p>\n 2.<\/p>\n In a way of consolation<\/p>\n [We are not to despise the day of small things. Let us be thankful if there be some<\/em> good thing found in our hearts. Summer comes not all at once; but, if the symptoms of it appear, we may wait with joyful expectation: and if the good work be begun in our hearts, we may be confident that God will carry it on, and perfect it to the day of Christ [Note: Php 1:6<\/span>.].]<\/p>\n<\/p>\n 29 And he spake to them a parable; Behold the fig tree, and all the trees; <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 29. See Mat 24:32<\/span> ; Mar 13:28<\/span> ; <\/p>\n Luk 21:29-33<\/span> . Parabolic enforcement of the lesson<\/em> (Mat 24:32-35<\/span> , Mar 13:28-31<\/span> ).<\/p>\n Luk 21:29<\/span> . : added by Lk., generalising as in Luk 9:23<\/span> : “take up his cross daily<\/em> ”. The lesson is taught by all the trees, but parabolic style demands special reference to one particular tree. , put forth (their leaves, understood). Similar phrases in Greek authors. , etc., when ye look (as who does not when spring returns!) ye know of yourselves, need no one to tell you.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I.<\/strong><\/p>\n
II. <\/strong>USE OF ITS TEACHING. <\/p>\n
I. <\/strong>The words of Jesus Christ, the words which He spoke for our direction, for our purification, for our comfort, for our redemption, have not passed, and shall not pass away. Our human intellect accepts them with reverence, and must ever retain them. Our human passions acknowledge their salutary power, and look up to them for perpetual control and guidance. Our human fears are soothed by them, and cannot let them go. Our human hopes are informed, elevated, and sanctified by them, and constantly resort to them for refuge, and lean upon them for rest. All our human affections have borrowed from them Divine light and warmth, and must reflect that light and warmth for ever. <\/p>\n
II. <\/strong>Heaven and earth shall pass away. Giving to this sentence an individual application, we may feel that heaven and earth pass away from the sight of all of us. Fancies as brilliant as the blue vault above us, promises as fair, expectations and resolves as high, and possessions which we have deemed as firmly founded as the earth itself, have vanished, and will again vanish; and what is there left behind? The words of Christ are left, when the visions break, and the possessions disappear–words of patience, and courage, and comfort, always left for the strengthening of our hearts, if our hearts will hear and accept them. The words of Jesus arc the promises of God the Father to the souls of men. When eyes are growing dim, and the heart is ceasing to beat, and heaven and earth are passing away, as they surely will from all of us, what remains for the souls help and reliance but the words of Jesus, which are the promises of God? <\/p>\n
III. <\/strong>And let us remember that the words of Jesus, attested as they arc by the Father who sent Him, permanent as time has proved them, true, and satisfying, and lasting as the human soul has found them, are not only the promises of God for mans hope and trust, but the law of God for mans final judgment. As such they will remain, when heaven and earth, in any and every sense, have passed away. The words of Christ, essentially permanent, and surviving all change, will meet our souls in the last day, and be pronounced upon them, for acquittal or for doom. And certain and necessary it is, that the sentence which will be adjudged unto us hereafter by those words, will be in strict accordance with the observance or the neglect with which we treated them here, before our present heaven and earth had passed away. (F. W. P. Greenwood, D. D.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
<\/P>
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
THE BUDDING FIG-TREE<\/strong><\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n