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Signs of the Times, Vol. 4, No. 8.

THE BARREN FIG TREE

Signs of the Times

Feb 21, 1878

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Feb 21, 1878

THE BARREN FIG TREE.

By Ellen G. White

BY MRS. E. G. WHITE.
Jesus spent the entire night in prayer, and in the morning, while returning again from Bethany, he passed a fig orchard. He was hungry, “And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon; and when he came to it, he found nothing but leaves; for the time of figs was not yet. And Jesus answered and said unto it, No man eat fruit of thee hereafter forever. And his disciples heard it.”
It was not the season for ripe figs, except in certain localities; and on the elevated height of Olivet it might truly be said, “the time of figs was not yet.” It is the nature of the fig tree that before the leaves open the growing fruit appears; so it would follow that upon a tree covered with leaves one would expect to find well matured figs. The tree which Jesus saw was beautiful to look upon, but upon a thorough searching of its branches, he found that its appearance was deceitful, for it bore “nothing but leaves.” In order to teach his disciples an impressive lesson, he used the fig tree as a symbol, and invested it with moral qualities and made it the medium by which to teach a divine truth.
The Jews stood forth distinct from all other nations, professing perfect allegiance to the God of heaven. They had been specially favored by him, and they claimed a greater piety than any other people, while in reality they were sinful, corrupted by the love of the world and the greed of gain. Boasting of their godliness and knowledge, yet full of hypocrisy and cruelty, and ignorant of the requirements of God, they were like the barren fig tree that spread its pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but upon which Jesus found “nothing but leaves.”
The preceding day had been one of the highest importance, embracing the triumphal entrance of Christ into Jerusalem, and closing with the cleansing of the temple by the dispersion of the traffickers from its sacred precincts, and Christ’s healing of the sick. The sentence pronounced and executed upon the fig tree was the last symbolic action relating to the future destruction of Jerusalem. As Christ on the mount overlooked the doomed city, his tender sympathetic tears flowed, and he uttered the yearning cry of a broken heart because of rejected love. He looked upon Jerusalem with suffering tenderness, and spoke these words with a voice of inexpressible sorrow, “O Jerusalem, Jerusalem, which killest the prophets and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her brood under her wings, and ye would not! Behold your house [no longer the house of the most high God] is left unto you desolate.”
The Jewish religion with its magnificent display of temple, sacred altars, sacrificial pomp, mitred priests and impressive ceremonies, were but a superficial covering under which pride, oppression and iniquity held sway. The leaves were abundant and beautiful, but the tree bore no goodly fruit. The next morning as they passed by the same orchard, the disciples saw that the fig tree which Jesus cursed was withered and blasted from root to branch. Jesus presented to his disciples the true condition of the Jews in this striking figure of the barren fig tree; and, as the tree withered beneath the Saviour’s blighting curse, and stood forth sear and blasted, dried up by the roots, so should all pretentious hypocrites be brought low.
The other trees in the fig orchard were also destitute of fruit; but their boughs were leafless, therefore they raised no expectations and caused no disappointment. These leafless trees represented the Gentiles, who made no boasts of superior piety. In them the words of the scripture finds an application, “the time of figs was not yet.” But while the Jews in proud self-confidence stood forth assuming superiority to all others, the Gentiles were in a measure feeling their want and weakness, and longing for a better day, a clearer and more certain light to guide their wandering footsteps.
The Jews had listened to the voice of God, as he proclaimed his law from Sinai, and God had selected them, and claimed them as his people; but they had not made the most of their opportunities. He brought them forth out of the land of Egypt, and delivered them from the oppression of the Egyptians; and when the children of Israel were camped before the Red sea, and the army of Pharaoh pursued them, he divided the waters and they passed through on dry land; While their enemies that followed after them, perished. And so they passed through Jordan at the taking of Jericho, when God miraculously opened the path for them through the waters, and how mightily he wrought for them at the city! They could never have repayed God for the blessings which he had given them had they done their best in his service; but there was an utter failure on their part. And when the very best gift that Heaven could give, was sent to them, the gift of Jesus Christ, they would not accept it. Pride and ambition, love of applause and display, had so hardened their hearts, and blinded their minds that they could not discern Jesus Christ in the Man of Nazareth.
The Jewish nation were outwardly religious, priding themselves upon their sacred temple, the pomp of priests and the imposing ceremonies of the morning and evening services, gorgeous synagogues and sacrificial offerings. Here were abundant leaves, beautiful and bright, to cover the hollow hypocrisy, malice, and oppression at the heart of all this vain display. The Jews were privileged, with the presence of Christ manifested in the flesh. This inestimable blessing which God bestowed upon them should have called forth their devout acknowledgments. But in blind prejudice they refused the mercies offered them by Jesus. His love was lavished upon them in vain, and they regarded not his wondrous works. Sorrow fled at his approach; infirmity and deformity were healed; injustice and oppression shrunk ashamed from his rebuke; while death and the grave humbled themselves in his presence and obeyed his commands. Yet the people of his choice rejected him and his mighty miracles with scorn. The majesty of Heaven came unto his own, and his own received him not.
The judgment pronounced upon the barren fig tree not only symbolizes the sentence passed upon the Jews, but is also applicable to the professed Christians of our time, who have become formal, selfish, boasting and hypocritical.
The irrevocable sentence passed upon the Jewish nation, and its consequent downfall and ruin was symbolized by the doom of the barren fig tree. It is not always easy to detect the sincere, genuine Christian from the counterfeit. But when brought to the test like the barren fig tree they are found diverse in character although the external appearance may deceive the eye. False and true devotion bear so close a resemblance to each other that it may be difficult for human wisdom to distinguish the difference between them. But the eye of the Infinite looks beneath the external and discerns the pretenders from the real, unmasks the hypocrite and discovers the difference between the cumberers of the ground and the fruit bearers. Fruit bearing Christians who are making the most of their God-given opportunities and privileges, will imitate the example of Christ in good works and unselfish deeds.
The mass of professors are symbolized by the apparently flourishing fig tree making pretensions to godliness but blessing no one by their precious fruits. The pen of inspiration pictures before us this class. “This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away.”
Just such a state of things exists in our day. There are many who make proud boasts of goodness, answering the description of the apostle, having a form of godliness but denying the power thereof in their fruitless lives. Christ’s search for fruit in them reveals nothing but leaves. Pride, display, vain glory, selfishness and oppression are concealed beneath the green foliage. Everything has been done for them that the Majesty of heaven in his wisdom can do, but like the Jews they pervert and abuse their sacred privileges, and are satisfied to be fruitless cumberers of the ground, no better than worldlings as far as good works are concerned. But the worldlings are in a more favorable condition before God because they make no pretension to true godliness. They are not hypocritical pretenders. They do not put on the outer foliage to screen and mask their utter absence of the sanctifying grace of God. It is sad to acknowledge that the daily lives of many who profess to be followers of Christ deny in their unsanctified words and actions the very religion they profess. The jewel of truth and integrity is not in them; therefore, they have not Christ formed in them the hope of glory. They have no connection with God. We are not required to exclude ourselves from the active duties of life and sever all connection or intercourse with the world in order to be Christians; for in thus doing we shall not follow the example of Christ. He was in the world and yet not of the world. He was a worker for the good of those in the world. He left the glory that he had with his Father and clothed his divinity with humanity, and humbled himself to meet the necessities of man to become personally acquainted with the temptations and frailties of man, that he might know how to succor those who should be tempted.
Christ in his sermon on the Mount represented the lives of Christians as the salt of the earth. Without the preserving, sanctifying influence of the Christian’s words and actions the world would be altogether corrupt, and fit for the immediate sentence of justice that was pronounced upon the fruitless fig tree. True faith will have connected with it a working power. The Pharisees excluded themselves from the world exalted their own piety above every other people, and the world was no better for their living in it. But, and if the salt have lost its savor wherewith shall it be salted. Christ rebuked this exclusiveness in stating the true position of the Christian in the world: “Ye are the light of the world, a city that is set on a hill cannot be hid, neither do men light a candle and put it under a bushel but on a candlestick, and it giveth light to all that are in the house. Let your light so shine before men that they may see your good works and glorify your Father which is in heaven.” It is the good works of the Christian that contain the precious influence to preserve the world. It is good works which stand in marked contrast with the degenerate polluting influence of the world that it reveals the true enormity of sin. The moral power of good works is ever pointing the sinner upward to God and to heaven. It is not words and profession that the world need now as much as the savor of good works. Christians should have power to press back the moral darkness that threatens to enshroud the world like the pall of death. This they may do if they are connected with God. In the strength of the Lord we may do much in becoming channels of light. Jesus comes to each of us expecting fruit. Shall we disappoint his earnest search and will he find in our lives nothing but leaves? I earnestly plead with all professors of godliness to learn a lesson from the parable of the barren fig tree. Let the fruit appear in your lives in deeds of mercy to your fellow man, and in humble sincere devotion to God, showing the mark of distinction between you and the world by the fruit you bear unto righteousness. Said Christ, It is my Father’s good pleasure that ye bear much fruit.
It is not enough for us to be merely in the attitude of waiting for our Lord, leaving sinners to be unwarned and unprepared for that great event. Christ requires of us to be vigilant workers while waiting for his appearing. Working and waiting is the attitude he would find us in. A life of quiet prayerful meditation is not all that Jesus expects of us. He expects fruit, exemplifying in our lives the virtues of true godliness, not only being good but doing good. The soul must be consecrated by its surrender to God in perfect obedience to his requirements, keeping all of his commandments.
The fruits which grow upon the Christian tree will be seen in letting the light of truth which God has caused to shine upon us sanctify our lives and thus shine forth in works of righteousness, having a saving influence upon the world. The fruit Jesus is searching to find in his professed followers is the graces of his spirit developed in our lives in unselfish acts of mercy, and disinterested benevolence, and love for those he came to the world to save. In this way we can best testify that we are working the works of Christ, and that we have the spirit of our divine Lord who went about doing good. The responsibilities of each Christian is proportionate to the talents entrusted. Christ’s true followers will be fruit bearing trees.
Very many professed Christians act as though they were in the world to do nothing but to please themselves. They do not consider that Jesus, their pattern, pleased not himself, that self-denial and self-sacrifice characterized his life, and it must characterize their lives, or they will in the day of God be found wanting.
In the doom of the fig tree, Christ demonstrated how hateful in his eyes are hypocrisy and hollow pretense. Ever pitiful to the truly penitent, ever ready to receive them and to heal their maladies, he thus evidenced that the open sinner is in a more favorable condition before God than professing Christians who bear no fruit to his glory.

Nothing but Leaves.

How, how shall we meet Him At the last, great day, When the shining and the shading Have forever passed away? When the Master stands waiting For clusters and sheaves, Then, friends, dare we meet him With nothing but leaves?
Rich fields lie around us Of bright, golden, grain, The vine's heavy clusters Grow purple in vain. Dare we linger here still, Knowing well whom it grieves, And then meet the Master With nothing but leaves?
Leaves, nothing but leaves, That we've called o'er and o'er, Pleasures born but to die, Bliss to be ours no more, Dreams that fade with the light, Hope that lures and deceives, Lose we heaven for these, friends, For nothing but leaves?
Why stand we here idle? Swift passeth the light, And steadily o'er us Is coming the night. Then work while the day lasts And gather the sheaves, So we meet not the Master, With nothing but leaves.

When God Threatens, Promises, and Commands

WHEN God threatens, that's a time to repent; when he promises, the time to believe; and when he commands, the time to obey.

LIFE SKETCHES.

By James White

CHAPTER III—CONTINUED.

MY PUBLIC LABORS.

During the summer of 1843, I was not able to awaken especial interest at any new place upon the subject of the second advent. I visited the congregation of believers in Portland and Boston, labored in the hay-field to earn clothing for the winter, and preached in different places where I had the previous winter given lectures.
In the autumn of that year, in company with my father and two sisters, I attended the Maine Eastern Christian Conference, of which I was a member, held in the town of Knox. Before we reached the place, as night drew on, a heavy shower of rain compelled us to call at a hotel. In those days singing was our delight. My father had been a teacher of vocal music, and my sisters were first-class singers. And as time began to hang heavily upon our hands, we found relief in singing some of the most stirring revival melodies of those times.
The landlord, his family, and many who had been driven in by the rain as we had been, seemed to enjoy our singing, and when we had finished one piece, they would call for another. In this way the evening passed off pleasantly. And when my father called for our bill the next morning, the landlord told him there was none for him to settle, as we had paid him the evening before in singing. He also stated that at any time we would put up with him he would entertain us, and take his pay in singing.
The Christian denomination in Maine, as well as in other States, had been deeply imbued with the spirit of the Advent hope and faith. But it was evident before that Conference closed, that many, especially among the ministers, were drawing back, and were partaking of the spirit of opposition. The religious meetings and business sessions, however, passed off with a good degree of apparent harmony. No one preached or spoke in favor of the soon advent of Christ in a manner to offend any, and no one directly opposed. But a lack of freedom of spirit was felt by that portion of the Conference who were decided believers. This class constituted a majority, and on Sunday, the last day of the meeting, I was urged to preach. But I was young, and well knew that according to custom the ablest men present were already selected to preach to the crowd on that day, yet I felt assured by the Spirit of God, that I had the word of the Lord to speak to the people on that occasion.
Just as the afternoon service was to commence, I felt so deeply impressed with duty to preach, that several ministers noticed it in my appearance, and came to me, saying: “It is your duty to speak, and we will try and secure the time to you this afternoon.” I then retired from the crowd in and around the house, to pray over the matter, and while bowed before the Lord, decided that I would press my way directly toward the pulpit, and if the ministers gave me room, and the time, I would speak. As I came toward the pulpit, I saw that the sofa was filled with ministers, and that one of experience in the ministry sat in the center, directly behind the large Bible. This man had been selected to give the last discourse. He had opposed me when lecturing in the west part of the State, and I concluded that he would not consent to give me the time.
But as I drew near the pulpit, my brother Samuel, who was then a member of the Conference, and a Brother Chalmers, stepped down from the pulpit, took hold of my arms, and urged me to take a seat upon the sofa, stating to me that if I wished to preach I should have a chance. I replied that if one of them would read Advent hymns, the other pray, and I could get hold of the large Bible, I would speak. My brother read a hymn, and while Brother Chalmers was praying, I took the Bible from the stand and turned leaves to certain proof texts. When the prayer was finished, some uneasiness was manifested by several ministers as they saw me in possession of the Bible. The second hymn was read and sung, while I held fast the Bible. My intentions to preach were by this time well known to all the ministers, yet no one offered to take the Bible, or to speak to me in reference to occupying the time. The way seemed fully open, and I moved forward with freedom, while responses of “Amen,” were heard in different parts of the house from those who cherished the blessed hope of the soon coming of Jesus.
At the close of this service, the Lord’s supper was to be celebrated, and while the friends of Jesus were gathered around this table, I joined with my sisters in singing:—
“You will see your Lord a coming,” &c.
Our voices were in those days clear and powerful, and our spirits triumphant in the Lord. And as we would strike the chorus of each verse—“With a band of music.”—a good Brother Clark, who ever seemed to have resting upon him a solemn sense of the great day of God near at hand, would rise, strike his hands together over his head, shout “Glory!” and immediately sit down. A more solemn appearing man I never saw. Each repetition of this chorus would bring Brother Clark to his feet, and call from him the same shout of glory. The Spirit of God came upon the brethren, who by this time were seated ready to receive the emblems of our dying Lord. The influence of the melody, accompanied by Brother Clark’s solemn appearance and sweet shouts, seemed electrifying. Many were in tears, while responses of “Amen,” and “Praise the Lord,” were heard from almost every one who loved the Advent hope. The emblems were passed, and that yearly meeting closed.
In a few weeks I returned to my old field of labor, and gave lectures at Brunswick and Harpswell, where a good degree of interest was manifested. The field of labor seemed to open before me as winter drew near. I had become acquainted with Brother John Pearson, Jr., of Portland, who had been laboring a portion of his time giving lectures upon the near advent, and I invited him to join me. We labored together in different parts of Maine much of the time for nearly one year. At the Reed neighborhood, in Richmond, we saw a good work. Elder E. Cromwell, the pastor of the church, embraced the faith in full. I there baptized several.
We labored at Litchfield and saw a good work. Many professed Christians embraced the faith, and sinners were converted. The Congregationalist minister felt that the work was against his interests, and in private circles opposed. On returning to the place, after an absence of some weeks, I met this minister in the road, and as we passed he seemed to be surprised to meet me again, and said:—
“Why, Mr. White, are you yet in the land of the living?”
“No, sir,” was the reply, “I am in the land of the dying, but at the soon coming of the Lord I expect to go to the land of the living.” We each went our way.
The year 1843, Jewish time, which was supposed to reach, as stated by Mr. Miller, from March 21, 1843, to March 21, 1844, passed, and many were sadly disappointed in not witnessing the coming of the Lord in that year. But these soon found relief in the clear and forcible application to the existing disappointment of those scriptures which set forth the tarrying time.
It was as early as 1842 that the prophecy of Habakkuk suggested the idea of the prophetic chart to the mind of that holy man of God, Charles Fitch. No one, however, then saw in this prophecy the tarrying time. Afterward they could see both the chart and the tarry. Here is the prophecy:—
“Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak and not lie. Though it tarry, wait for it; because it will surely come, it will not tarry.” Chap. 2: 2, 3.
True believers were also much comforted and strengthened by that portion of the prophecy of Ezekiel which seemed exactly to the point, as follows:—
“And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged and every vision faileth? Tell them, therefore, Thus saith the Lord God, I will make this proverb to cease; and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision, nor flattering divination within the house of Israel. For I am the Lord, I will speak, and the word that I shall speak shall come to pass. It shall be no more prolonged, for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore, say unto them, thus saith the Lord God, There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.” Chap. 12: 21–28.
There was a general agreement with those who taught the immediate coming of Christ, in applying the parable of the ten virgins of Matt. 25 to the events connected with the second advent. And the passing of the time of expectation, the disappointment and the delay, seemed to be forcibly illustrated by the tarrying of the bridegroom in the parable. The definite time had passed, yet believers were united in the faith that the event was near. It soon became evident that they were loosing a degree of their zeal and devotion to the cause, and were falling into that state illustrated by the slumbering of the ten virgins of the parable, following the tarrying of the bridegroom.
The first of May I received an urgent call to visit West Gardiner, and baptize. A messenger was sent twenty miles for me. He stated that there were ten or twelve children there, who were convicted by my lectures, who had held their little meetings by themselves, and sought and found the Lord, and who had decided to have me baptize them. Their parents opposed the idea, and told them that Elder Getchel, the pastor of the church, would baptize them. They held a little counsel and decided that they would not go into the water unless they could have me to immerse them. Their parents yielded and sent for me. But before I reached the place, an effort was made to intimidate these dear children, and, if possible, to frighten them, and thus keep them from doing their duty. “What kind of an experience does Mr. White suppose those babies can tell?” said a Baptist minister of the most rigid stamp of past times.
The large school-house was crowded at the time appointed, and there were three unfriendly ministers present to watch the proceedings. “Please vacate these front seats,” said I, “and give those who are to be baptized a chance to come forward.” Twelve boys and girls, from seven to fifteen years of age, came forward. It was a beautiful sight, which stirred the very depths of my soul, and I felt like taking charge of them as I would of a class in school. I was determined to help the feelings of those dear children as much as possible, and rebuke their persecutors.
After taking my text, “Fear not little flock, it is your Father’s good pleasure to give you the kingdom,” Luke 12: 32, a text quite applicable to the occasion, I stated that I should not require the children before me to relate their experiences before the congregation. That it would be cruel to decide their fitness to follow the Lord in the ordinance of baptism by the confidence and freedom they might have in speaking before those professed Christians present who felt unfriendly toward them, and that I should, at the close of my discourse, ask them a few questions. The children were much comforted and cheered by the discourse. In fact I was enjoying decidedly a good time with those lambs of the flock. They then arose in their turn and answered some questions, and related particulars as to their conviction of sin, the change they had experienced, and the love of Jesus they felt, until the congregation heard twelve intelligent and sweet experiences. It may be proper for me here to state that questions asked these children at the very point in the relation of their experiences when they were becoming confused, and were about to cut their story short, gave them confidence, and helped them to enter into all parts of their experiences.
I then called upon all present who felt opposed to the baptism of the little flock before me, to rise up. Not one arose. I stated to them that the present was the time to object if they had objections. But if they did not then and there object, to forever be silent. I then said to the children that no one objected, and that the way was fully open before them, and no person from that day had any right to object to their baptism. We went to a beautiful body of water, where I led those dear children down into the liquid grave, and buried them with their divine Lord. Not one of them strangled or seemed the least agitated. And as I led them out of the water and presented them to their parents, the children met them with a heavenly smile of joy, and I praised the Lord with the voice of triumph. This meeting, and that sweet baptism, has lived among the most pleasing memories of the past, and when laboring for the youth in different States, I have probably rehearsed more or less of the particulars of that sweet meeting, and that happy baptism, a hundred times.
J. W.

Light on God's Character.

HENRY CONSTABLE, A. M., Prebendary of Cork, speaking of the destruction of the wicked, says: “For myself, I cannot express my sense of the value I place on the view I now seek to impress on others. It has for me thrown light on God’s character, and God’s word, and the future of his world, which I once thought I should never have seen on this side of the grave. It has not removed the wholesome and necessary terrors of the Lord from the mind, but it has clothed God with a loveliness which make him, and the Eternal Son who represents him to man, incalculably more attractive. I am no longer looking for shifts to excuse his conduct in my own eyes and those of others, and forced to feel that here at least I could never find one answer to my object. I can look at all that he has done, and all he tells me he will hereafter do, and scanning it closely, and examining it even where it has most of awe and severity, exclaim with all my heart and with all my understanding,—‘Just and true are thy ways, thou King of saints.’”
Let the reader contrast the above, and judge which most honors God; and which throws a gloom over his works and word.
Prof. C. L. Ives, of Yale College, says: “The wicked, after the final judgment, are to be literally destroyed by the fiat of Him who Christ forewarns us ‘is able to destroy both soul and body in hell.’ Upon their final death we can look with comparative calmness, though we cannot upon their protracted life in suffering.”
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