Overview

If you’re wondering why I’ve spent so much time on fig tree passages, it’s because I’m using the Olivet Discourse as my jumping off point to discuss postmillennialism. It was the main passage that changed my thinking on eschatology. And there’s a lot of misunderstanding surrounding it. Or at least, there isn’t enough attention paid to a preterist reading of it. And in the Olivet Discourse, Jesus mentions a fig tree. So, I thought it would be beneficial to survey the use of fig tree language in Scripture, which happens to be quite extensive. And so having these passages and meanings in the background of our mind will help us better understand what Jesus means when he says, “Now learn the parable from the fig tree.”

Look at them Leaves

Jesus refers to the parable of the fig tree in all three synoptic accounts of the Olivet Discourse. After extensively describing the events leading up to the destruction of the Temple, Jesus says this in Mark and Matthew:

“Now learn this parable from the fig tree: When its branch has already become tender, and puts forth leaves, you know that summer is near. So you also, when you see these things happening, know that it is near—at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place.” (Mark 13:28-30, See also Matthew 24:32-34)

And He says this in Luke:

“Then He spoke to them a parable: “Look at the fig tree, and all the trees. When they are already budding, you see and know for yourselves that summer is now near. So you also, when you see these things happening, know that the kingdom of God is near. Assuredly, I say to you, this generation will by no means pass away till all things take place.” (Luke 21:29-32)

The most immediate meaning in this passage is simple. Just as budding leaves on a fig tree, or trees generally, indicate the arrival of a new season, so too, the events Jesus just talked about, indicate the arrival of a new kingdom. And he follows it up by saying his hearers would see all of it. What did Jesus just talk about? The stars falling out of the sky. The coming of the son. Increasing wickedness. The great tribulation. All of these things are leaves on the fig tree. We’ve talked about some of these things, and we will explore more of them in future episodes. But whether your a preterist or a futurist, everyone agrees that these things signal the end of some age, and the arrival of a new age. And as I’ve demonstrated previously, there is more exegetical and biblical reinforcement to read this as the end of the old covenant age, and the arrival of the new covenant age. So, learn the parable of the fig tree. Budding leaves means the turning of seasons. The tribulation and destruction of Jerusalem means the turning of ages. This is the same thing taught in his previous use of fig tree language in Jesus’ other parables about fig trees, and vineyards, and the lesson he taught after the withered fig tree. It’s all the same.

No One Knows The Day or Hour

Jesus is saying these things serve as signs of the end of the old covenant era and the bringing in of the new covenant kingdom of God. But what is interesting is He follows it up with several teachings warning his hearers to be watchful. Why? Because no one knows the day or hour. (Mark 13:32-37)

It’s an interesting pairing of teachings. In one instance, he is saying these signs serve to tell you that the time is near. Then he says nobody knows the hour. Okay. So, how do we affirm both of these things? This is a question for every school of thought. It isn’t unique to postmillennialism. But here’s my harmonization. Nobody knew the exact time, but they would know the time is arriving when they saw the things He described. These things weren’t going to happen for another 36-40 years. They didn’t know that. They knew it was soon. They knew it was within their lifetime. But they didn’t know the exact hour and day. So, the parable of the fig tree is to indicate that people would know the hour, once the hour began to approach.

Another way to think about it, would be to think of tumbleweeds in Westerns. In Western film when we see two cowboys standing opposite each other, with pistols in their holsters, and the people of the town shutting their doors, and clearing the street, and we see a tumbleweed roll across the screen, we know that a shootout is about to happen. But going into the Western movie, we don’t the exact time this shootout is going to happen, except for the few moments right before. The signs in the Olivet Discourse, the budding leaves on the fig tree, are tumbleweeds in Western movies.

In Mark and Luke, immediately after Jesus warns his hearers to be watchful, the plot to kill Jesus is set in motion and we have the Last Supper narratives. But in Matthew, we have several more parables on the importance of being faithful, and watchful, and waiting on the coming of the son of Man. And toward the end of Matthew 25 we have something which seems to be more of a final judgment coming of the son of Man, rather than an immediate judgment on Jerusalem. Well, how can this be? Haven’t I been arguing that the coming of the Son was about his judgment on Jerusalem. Yes, I have. Because that’s what the text says. But when the text indicates a final judgment and associates the coming of the Son there as well, then I simply say the coming of the Son isn’t a singular event. It refers to both. That these events aren’t mutually exclusive. That it’s a mistake to flatten out the coming of the son entirely to the first century. And it’s a mistake to flatten the coming of the Son exclusively to the final judgment. The coming of the Son of Man has this already and not yet meaning. In fact, I think we can speak of many comings of the Son in judgment throughout history, and their are many comings of the Lord in the Old Testament, but I will leave that for another episode.

Precious Traditions

Now, one of the reasons that Christians have such a visceral reaction to preterist readings is because of how much weight they have placed on these being watchful for the coming of the Son passages. Particularly, the parable of the wise and foolish virgins. Trimming their lamps. Filling it with oil. Being prepared. American evangelicalism and revivalism got a lot of juice out of terrifying their listeners into thinking Jesus could come back any minute. Because you don’t want to be drunk in a ditch when Jesus comes back, so repent and be watchful! No doubt this can be an effective way of terrifying people into repentance, and we should be faithful and should be alert in waiting for the son of Man, his final coming. But I’m not convinced we appreciate the immediacy of these parables to Jesus’ hearers.

Everything we have gone over and will go over are specific teachings for the hearers of his day of events that would happen soon to them. And that when they saw the fig tree putting forth leaves in such events as the armies surrounding Jerusalem, it was time to flee Judea. In Luke, Jesus warns them of this specifically, ““But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. For these are the days of vengeance, that all things which are written may be fulfilled. But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.” (Luke 21:20-24) Jesus is saying be watchful. When you see these things, I’m coming in judgment, so you need to flee. John hears a voice from heaven, likely Jesus, in his Apocalypse, warning people to leave Jerusalem. “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues.” (Revelation 18:4) I view Jesus’ parables about watchfulness as syncing up with these other warnings about the coming of the Son in judgment on Jerusalem through the Roman armies. I’m also convinced that the selling of property in Jerusalem in Acts 2 also has this in mind. So, Jesus’ parables on being watchful were profoundly and practically relevant to the people listening to him. Not only saving them spiritually, but physically as well.

This is hard for dispensationalists and premillenialists to accept because they have such a strong attachment to this idea of the soon coming Christ as a spur to holiness and alertness. And so they think that a preterist reading diminishes the need to be holy and alert. But I don’t think we have to do violence to the text to retain spurs to holiness and alertness. Because at any moment, any one of us could die and be with the Lord. The Son is coming for all of us within our lifetimes. We are all going to die and we don’t know when we are going to die, and when we die then comes judgment, at the resurrection. So, I see no harm done to this form of piety, except for removing a deficient reading of the text, and eliminating something that has been a cause of embarrassment for Christians for a long time – the repeated, failed, predictions of the soon coming Son. There are other detrimental consequences to a dispensational and premillennial reading, but I’ll save that for another episode.

And given other passages about what is suppose to happen in the kingdom, it’s likely Jesus is not returning soon in final judgment. And yet, you individually, may die any moment. So Christians must be alert, and watchful, and live holy lives. Because man is appointed to die, and after that comes judgment. (Hebrews 9:27) We ought to fear the judgment of the Son, and use it as it means to instill fear into others. Jonathan Edwards’ Sinners In The Hands of An Angry God is a good example of this. He terrified his listeners into repentance by appealing to God’s wrath and the possibility that they may die any moment, and be crushed in Hell. That is a real possibility. And He didn’t appeal to the surprise coming of the Son at any moment. So, I think we ought to let these traditions go, that aren’t manmade necessarily, but certainly born out of deficient reading of the text.

In another episode I will explain how we can more biblically hasten the day.

The Coming King and The Fig Tree

Okay, so we’ve went over the immediate parable of the fig tree in the Olivet Discourse. The leaves were signs of the soon coming King, who would judge Israel. If we bring the whole of Scripture to this moment, I think we can say a few more things.

In Jesus’ earthly ministry he came as a king on a donkey. He saw leaves on the fig tree, and cursed it for it not bearing fruit. He saw no fruit in the temple, and cleared it. In the Olivet Discourse and Revelation, Jesus is teaching about His heavenly ministry as King. And that He will come on a war horse. And He did, exactly as He said He would. Soon and within that generation. King Jesus came on a war horse and saw the leaves of Israel, and once again there were was no fruit. And so he curses Israel and destroys their Temple. Jesus came from East to West into Jerusalem on the donkey and in his evaluation of the fig tree. King Jesus came through the Roman armies using the same route from East to West into Jerusalem. “For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man.” (Matthew 24:27)

King David came on his war horse for Nabal, but found fruit by the hand of Abigail to assuage his wrath. King Jesus comes on his war horse for the Nabals of Jerusalem and finds no Abigail to offer him fruit.

In Jeremiah 24, there are baskets of good fig fruit and baskets of bad fig fruit set before the temple. These represent the faithful and unfaithful people of God. The bad fig fruit is destroyed. The good fig fruit is sent away. This happened in the Babylonian captivity. It happened again in the first century.

On the other end of this is the redemptive aspect. The Bride and her Bride-Groom. The Church and Christ. This, too, is another already not yet aspect of eschatology. But Scripture shows that there is union with the Church and Christ right now, and that there also will be ultimate consummation at the final resurrection. This initial coming together is signaled by a fruitful fig tree and the changing of seasons in the Song of Solomon chapter 2.

“My beloved (King Solomon) spoke, and said to me:
“Rise up, my love, my fair one,
And come away.
For lo, the winter is past,
The rain is over and gone.
The flowers appear on the earth;
The time of singing has come,
And the voice of the turtledove
Is heard in our land.
The fig tree puts forth her green figs,
And the vines with the tender grapes
Give a good smell.
Rise up, my love, my fair one,
And come away!” (vv. 10-13)

The Song of Solomon has all kinds of horticultural language relevant to Christ and His Church. But here we see green figs on the fig tree paired with the union of the bride and the bride-groom. And I think we can say the same of Christ coming for His bride in the inauguration of His Kingdom. It is only one way of describing redemptive history. And it certainly is not fulfilled in its entirety. We are still waiting for final consummation, and yet we are still united with Christ in faith and baptism, as a body. his Body, His Bride. And so just as the season change indicated by Christ in the Olivet Discourse signaled this new covenant Kingdom, where He is united to His bride in an initial sense, so too the Song of Solomon figures this.

This concludes our survey of the fig tree from a postmillennial, typological, partial-preterist view-point. In future episodes we will go over other phrases in the Olivet Discourse and various other issues related to postmillennialism, such as the effeminate culture premillennialism and dispensationalism creates.

I know it’s Advent, but have a Merry Christmas.