The First Vigilance Parable

The Fig Tree

The Regathering of Israel:  A Harbinger of Christ's Return to the Earth

Now learn a parable of the fig tree: When its branch is yet tender, and putteth forth leaves, ye know that summer is near, so likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily, I say unto you, This generation shall not pass, till all these things be fulfilled. -     
Mt. 24:32-34. Cf. Mk. 13:28-30, Lk. 21:29-32.

Our Lord spoke this parable to Peter, James, John, and Andrew, on the Mount of Olives, probably on Tuesday evening of Passion Week.

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Every careful Bible student knows that, just as the rose stands for England, the thistle for Scotland, the shamrock for Ireland, and the pomegranate for Spain, the fig tree is emblematic of the Jewish nation. In the 24th chapter of Jeremiah, the dispersed Jews who were never to return to Palestine were called "bad figs," and those who were destined to return were called "good figs." We are told in the Gospel of Luke that our Lord likened Jewry to an unfruitful fig tree which was then being given a final opportunity to yield (cf. Lk. 13:6-9). A short while later, on Monday of Passion Week, He cursed a barren fig tree, thereby setting forth an acted parable to show that the Jewish nation was to be disowned as a witness for God throughout the present age (cf. Mt. 21:17-19). But here, in anticipation of the end-time, He foretold a day when the "fig tree" will revive and "put forth leaves" again. Nor only so; for this, according to Luke, will also be true of "all the trees" (Lk. 21:29), which is to say, the other leading nations of Bible lands. All this is being fulfilled in current history, as not only Israel, but also Italy, Egypt, Syria, Arabia, and the remnants of ancient Persia and Babylon are recovering their prominence in world affairs.

To be appreciated, this development must be viewed in its historical setting in both ancient and modem times. About 586 B.C., after several centuries of declension, the Jewish monarchy was abruptly suspended by the destruction of Jerusalem and the deportation of the Jews to Babylon; and with the subsequent dominion of Nebuchadnezzar, the "times of the Gentiles" began (ct Lk. 21:24). From that time forth until A.D. 1948, the Jews never again had a durable autonomous government under a ruler of their own choosing. They had a brilliant but abortive political revival, even quasi-independence, under the Hasmonaean dynasty. Then they reluctantly submitted themselves to the Idumaean Herods appointed by Rome. Then they were ruled by a long succession of Roman governors. And after that their land was dominated alternately by the later Herods, the Byzantine emperors, the Persians, the Crusaders, the Saracens, and finally, for about four hundred years, the Ottoman Turks. Only in recent times has Jewry's hectic career begun to stabilize and take a better turn; but now, at last, the "fig tree" is showing signs of flourishing again.

We can now, by hindsight, trace the beginning of Israel's modern awakening back to 1896, when the Zionist movement germinated under the inspiration and leadership of Dr. Theodore Herzl. The first Zionist congress was convened in August, 1897, in Basel, Switzerland; and from that time onward, wistful Jews all over the world began to turn their eyes toward Palestine and dream of settling in their ancient homeland once again. That yearning, strangely enough, was greatly encouraged by the outcome of the First World War, from which the Jews alone emerged as clear-cut beneficiaries. Nor can it be doubted that this came about by providential arrangement, for the great struggle that gave the Jews a new lease on the Holy Land began on August 4, 1914, or the 9th day of Ab on Israel's calendar. To them, this day is known as Tisha B'ab, and they observe it with mourning and fasting, from year to year; for it was on this day, in 586 B.C., that their first temple was pillaged and burned by the Chaldeans; and on its anniversary, in A.D. 70, that their second temple was destroyed by Titus and his Roman legions. But on another Tisha B'ab, in 1914, while thousands of pious Jews all over the world were pouring out their hearts before God for "the peace of Jerusalem," another fire was kindled which, as time has shown, was destined to clear the way for Israers losses under Nebuchadnezzar and Titus to be retrieved in the course of time.

The hand of God was conspicuous in ensuing events. It is said that, a few months after the outbreak of the war, when the British found themselves facing a critical shortage of conventional explosives, a Jewish chemist, Dr. Chaim Weizmann, came to their rescue with a thitherto unheard-of substitute--cordite, a smokeless gunpowder-that stemmed the emergency. For this, instead of accepting financial remuneration or some personal honor, Weizmann requested the British Government to lend its influence to the furtherance of the Zionist cause; and it is clear from Britain's subsequent actions that she was not to forget that obligation-at least, not for several decades, until the Arabs prevailed upon her to revise her pro-Zionist policies. On November 2, 1917, the British Government issued the Balfour Declaration, assuring the Zionists of England's determination to help them recover Palestine and establish "a national home for the Jewish people" there; and scarcely more than a month thereafter, an English army wrested the Holy Land from the Turks.

According to widely publicized reports, the first shock struck the Turks when the British, using confiscated Standard Oil Company equipment, began pumping water from Egypt to supply her armies in the southern deserts of Palestine. For, we are told, there was a popular superstition of long standing among the Turks that if the waters of the Nile ever flowed into Palestine, that would signal the end of their dominion in that area. Such an occurrence had seemed most unlikely; but when the Turks found out that it was actually happening, they took the worst for granted as a matter of fate. Still another bit of superstition, which was doubtless mingled with justifiable awe, contributed to their eventual capitulation to the invading British troops. It is said that, on hearing that General Allenby was about to besiege Jerusalem, the Turks misunderstood the famous Englishman's name as "Allah Bey," which in their language means "the prophet of God"; and, as a consequence, when he had fought his way to the Holy City, its defenders surrendered without so much as firing a shot.

That day, December 9, 1917 (though Allenby actually entered the city on the 11th), was the 24th day of the ninth month on the Jewish calendar-the very day the Lord had forecast as the starting point of Israel's future blessing. "Consider now," He had said to his wayward people, "from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LO RD'S temple was laid, consider it ... from this day will I bless you" (Hag. 2:18,19). This may be a sheer coincidence, and I do not press it; but, however one may interpret this prophecy, its ultimate fulfillment was obviously not realized during Bible times, whereas it is a well-known fact, which no one in our generation can deny, that, despite her sorrows, Israel has been showing new signs of life in modern times, since the 24th day of her ninth month in 1917.

Since then, her resurgence as a nation has been nothing short of phenomenal. In 1922, the League of Nations gave England a mandate over Palestine in order to facilitate the British plan for the repatriation of the Jews; and from that time forth, a homeward exodus began, which has constantly mounted from year to year until the present hour. On May 15, 1948, more than twenty-five centuries after the collapse of the original Hebrew Theocracy, another sovereign Jewish state was formally established in the Holy Land, which has since been recognized by most. of the leading nations of the world; and on May II, 1949, the new Israeli Government became a full-fledged member of the United Nations.

This has not been accomplished without a great deal of suffering abroad and persistent opposition on the part of Arab nations throughout the Middle East; but the "fig tree" is nevertheless putting forth new leaves, and nothing on earth can stop it. Persecution in foreign lands only drives more and more forlorn Jews to Palestine; and, as for the continuing harassment by the Arabs, there can be no doubt that "Isaac" will once again survive the mocking of "Esau" (cf. Gen. 21:9). God has spoken, and His Word will prevail. His promise to Israel stands. "I'll He says, "will take you from among the heathen, and will gather you out of all countries, and will bring you into your own land" (Ezek. 36:24).

Meanwhile, the political center of gravity is shifting back toward Bible lands, where "all the trees" are taking on new life. But, in their midst, the crucial "fig tree" occupies the most significant place so far as the future is concerned. Once again, the Biblical standpoint is being re-established on the stage of history.

Now, as before, a Jewish commonwealth is situated at what Ezekiel calls the "navel" of the earth' (cf. Ezek. 38:12, Heb.), surrounded by her ancient foes. As her national aspirations become more vigorous and promising, her former enemies are certain to challenge her from every side; and in the course of time, the ensuing conflict will draw all nations to Armageddon for the bloody showdown that will terminate this age and usher in the Millennial reign of Christ. In short, the return of the Jews to Palestine and their revival as a political power indicate that God is about to resume relations with His "chosen people." So far as prophecy relates to the earth, it centers around the Jewish nation; and, therefore, inasmuch as the Lord is to come for us before the Davidic Kingdom is restored to Jewry, every step she gains provides additional assurance that the day of our redemption "draweth nigh."

How nigh?

A responsible answer to this question hinges on the meaning of a single word, depending on the requirements of the context in which it occurs: "This generation shall not pass," our Lord declares, "till all these things be fulfilled" (v. 34). Coming at the end of the Olivet Discourse and in immediate juxtaposition with a graphic description of the Second Advent, this passage, addressed by Christ to His disciples, would naturally seem to adopt the standpoint of the saints who are to be on earth when He descends from heaven to destroy the armies of Antichrist and inaugurate His Messianic reign (cf. Zech. 14; Rev. 19: 1 1 ff.). In that case, the expression "all these things" refers to the Apocalyptic events - of the end-time, and "this generation" evidently refers to the life span of those who witness the beginning of "all these things." This, it seems to me, is the most natural interpretation and the one encumbered with fewest difficulties.

Granted, then, that "all these things" will find their ultimate fulfillment during the final seven years of the present age, they will obviously mark the culmination and climax of previous trends which will undoubtedly be discernible beforehand. Hence, with the "fig tree" already putting forth its first precocious leaves right before our eyes, we can hardly err in surmising that "summer is nigh." Moreover, on the assumption that the Rapture will occur some seven years before "this generation" terminates in Christ's return to the earth, we have every reason to expect, and none to doubt, that He may catch us up an any moment to receive our rewards and join Him in the Marriage of the Lamb (cf. I Thes. 4:13-18; 1 Cor. 3:12-15; 15:51-57; Rev. 19:7,8).

Still, as our Lord reminds us again and again, it is far more important for us to know that we are ready to meet Him whenever He comes than it would be to know the day and the hour of His appearing, even if we could.