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A Doomed People
THE triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the
clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the
saints. Then will be fulfilled the words of Christ to the priests and Pharisees: "Ye
shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of
the Lord." Matt. 23:39. In prophetic vision Zechariah was shown that day of final
triumph; and he beheld also the doom of those who at the first advent had rejected Christ:
"They shall look upon Me whom they have pierced, and they shall mourn for Him, as one
mourneth for his only son, and shall be in bitterness for Him, as one that is in
bitterness for his first-born." Zech. 12:10. This scene Christ foresaw when He beheld
the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction
of that people who were guilty of the blood of the Son of God.
The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it
would lead. They did not yet understand the true condition of Israel, nor comprehend the
retribution that was to fall upon Jerusalem. This Christ opened to them by a significant
The last appeal to Jerusalem had been in vain. The priests and rulers had heard the
prophetic voice of the past echoed by the multitude, in answer to the question, "Who
is this?" but they did not accept it as
the voice of Inspiration. In anger and amazement they tried to silence the people. There
were Roman officers in the throng, and to them His enemies denounced Jesus as the leader
of a rebellion. They represented that He was about to take possession of the temple, and
reign as king in Jerusalem.
But the calm voice of Jesus hushed for a moment the clamorous throng as He again declared
that He had not come to establish a temporal rule; He should soon ascend to His Father,
and His accusers would see Him no more until He should come again in glory. Then, too late
for their salvation, they would acknowledge Him. These words Jesus spoke with sadness and
with singular power. The Roman officers were silenced and subdued. Their hearts, though
strangers to divine influence, were moved as they had never been moved before. In the
calm, solemn face of Jesus they read love, benevolence, and quiet dignity. They were
stirred by a sympathy they could not understand. Instead of arresting Jesus, they were
more inclined to pay Him homage. Turning upon the priests and rulers, they charged them
with creating the disturbance. These leaders, chagrined and defeated, turned to the people
with their complaints, and disputed angrily among themselves.
Meanwhile Jesus passed unnoticed to the temple. All was quiet there, for the scene upon
Olivet had called away the people. For a short time Jesus remained at the temple, looking
upon it with sorrowful eyes. Then He withdrew with His disciples, and returned to Bethany.
When the people sought for Him to place Him on the throne, He was not to be found.
The entire night Jesus spent in prayer, and in the morning He came again to the temple. On
the way 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."
It was not the season for ripe figs, except in certain localities; and on the highlands
about Jerusalem it might truly be said, "The time of figs was not yet." But in
the orchard to which Jesus came, one tree appeared to be in advance of all the others. It
was already covered with leaves. It is the nature of the fig tree that before the leaves
open, the growing fruit appears. Therefore this tree in full leaf gave promise of
well-developed fruit. But its appearance was deceptive. Upon searching its branches, from
the lowest bough to the topmost twig, Jesus found "nothing but leaves." It was a
mass of pretentious foliage, nothing more.
Christ uttered against it a withering curse. "No man eat fruit of thee hereafter
forever," He said. The next morning, as the Saviour and His disciples were again on
their way to the city, the blasted branches and drooping leaves attracted their attention.
"Master," said Peter, "behold, the fig tree which Thou cursedst is withered
Christ's act in cursing the fig tree had astonished the disciples. It seemed to them
unlike His ways and works. Often they had heard Him declare that He came not to condemn
the world, but that the world through Him might be saved. They remembered His words,
"The Son of man is not come to destroy men's lives, but to save them." Luke
9:56. His wonderful works had been done to restore, never to destroy. The disciples had
known Him only as the Restorer, the Healer. This act stood alone. What was its purpose?
God "delighteth in mercy." "As I live, saith the Lord God, I have no
pleasure in the death of the wicked." Micah 7:18; Ezek. 33:11. To Him the work of
destruction and the denunciation of judgment is a "strange work." Isa. 28:21.
But it is in mercy and love that He lifts the veil from the future, and reveals to men the
results of a course of sin.
The cursing of the fig tree was an acted parable. That barren tree, flaunting its
pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The
Saviour desired to make plain to His disciples the cause and the certainty of Israel's
doom. For this purpose He invested the tree with moral qualities, and made it the
expositor of divine truth. The Jews stood forth distinct from all other nations,
allegiance to God. They had been specially favored by Him, and they laid claim to
righteousness above every other people. But they were corrupted by the love of the world
and the greed of gain. They boasted of their knowledge, but they were ignorant of the
requirements of God, and were full of hypocrisy. Like the barren tree, they spread their
pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they
yielded "nothing but leaves." The Jewish religion, with its magnificent temple,
its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in
outward appearance, but humility, love, and benevolence were lacking.
All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no
expectation, and caused no disappointment. By these trees the Gentiles were represented.
They were as destitute as were the Jews of godliness; but they had not professed to serve
God. They made no boastful pretensions to goodness. They were blind to the works and ways
of God. With them the time of figs was not yet. They were still waiting for a day which
would bring them light and hope. The Jews, who had received greater blessings from God,
were held accountable for their abuse of these gifts. The privileges of which they boasted
only increased their guilt.
Jesus had come to the fig tree hungry, to find food. So He had come to Israel, hungering
to find in them the fruits of righteousness. He had lavished on them His gifts, that they
might bear fruit for the blessing of the world. Every opportunity and privilege had been
granted them, and in return He sought their sympathy and co-operation in His work of
grace. He longed to see in them self-sacrifice and compassion, zeal for God, and a deep
yearning of soul for the salvation of their fellow men. Had they kept the law of God, they
would have done the same unselfish work that Christ did. But love to God and man was
eclipsed by pride and self-sufficiency. They brought ruin upon themselves by refusing to
minister to others. The treasures of truth which God had committed to them, they did not
give to the world. In the barren tree they might read both their sin and its punishment.
Withered beneath the Saviour's curse, standing forth sere and blasted, dried up by the
roots, the fig tree showed what the Jewish people would be when the grace of God was
removed from them. Refusing to impart blessing, they would no longer receive it. "O
Israel," the Lord says, "thou hast destroyed thyself." Hosea 13:9.
The warning is for all time. Christ's act in cursing the tree which His own power had
created stands as a warning to all churches and to all Christians. No one can live the law
of God without ministering to others. But there are many who do not live out Christ's
merciful, unselfish life. Some who think themselves excellent Christians do not understand
what constitutes service for God. They plan and study to please themselves. They act only
in reference to self. Time is of value to them only as they can gather for themselves. In
all the affairs of life this is their object. Not for others but for themselves do they
minister. God created them to live in a world where unselfish service must be performed.
He designed them to help their fellow men in every possible way. But self is so large that
they cannot see anything else. They are not in touch with humanity. Those who thus live
for self are like the fig tree, which made every pretension but was fruitless. They
observe the forms of worship, but without repentance or faith. In profession they honor
the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced
on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He
declares that the open sinner is less guilty than is he who professes to serve God, but
who bears no fruit to His glory.
The parable of the fig tree, spoken before Christ's visit to Jerusalem, had a direct
connection with the lesson He taught in cursing the fruitless tree. For the barren tree of
the parable the gardener pleaded, Let it alone this year, until I shall dig about it and
dress it; and if it bear fruit, well; but if not, then after that thou shalt cut it down.
Increased care was to be given the unfruitful tree. It was to have every advantage. But if
it remained fruitless, nothing could save it from destruction. In the parable the result
of the gardener's work was not foretold. It depended upon that people to whom Christ's
words were spoken. They were represented by the fruitless tree, and it rested with them to
decide their own destiny. Every advantage that Heaven could bestow was given them, but
they did not profit by their increased blessings. By Christ's act in cursing the barren
fig tree, the result was shown. They had determined their own destruction.
For more than a thousand years the Jewish nation had abused God's mercy and invited His
judgments. They had rejected His warnings and slain His prophets. For these sins the
people of Christ's day made themselves responsible by following the same course. In the
of their present mercies and warnings lay the guilt of that generation. The fetters which
the nation had for centuries been forging, the people of Christ's day were fastening upon
In every age there is given to men their day of light and privilege, a probationary time
in which they may become reconciled to God. But there is a limit to this grace. Mercy may
plead for years and be slighted and rejected; but there comes a time when mercy makes her
last plea. The heart becomes so hardened that it ceases to respond to the Spirit of God.
Then the sweet, winning voice entreats the sinner no longer, and reproofs and warnings
That day had come to Jerusalem. Jesus wept in anguish over the doomed city, but He could
not deliver her. He had exhausted every resource. In rejecting the warnings of God's
Spirit, Israel had rejected the only means of help. There was no other power by which they
could be delivered.
The Jewish nation was a symbol of the people of all ages who scorn the pleadings of
Infinite Love. The tears of Christ when He wept over Jerusalem were for the sins of all
time. In the judgments pronounced upon Israel, those who reject the reproofs and warnings
of God's Holy Spirit, may read their own condemnation.
In this generation there are many who are treading on the same ground as were the
unbelieving Jews. They have witnessed the manifestation of the power of God; the Holy
Spirit has spoken to their hearts; but they cling to their unbelief and resistance. God
sends them warnings and reproof, but they are not willing to confess their errors, and
they reject His message and His messenger. The very means He uses for their recovery
becomes to them a stone of stumbling.
The prophets of God were hated by apostate Israel because through them their hidden sins
were brought to light. Ahab regarded Elijah as his enemy because the prophet was faithful
to rebuke the king's secret iniquities. So today the servant of Christ, the reprover of
sin, meets with scorn and rebuffs. Bible truth, the religion of Christ, struggles against
a strong current of moral impurity. Prejudice is even stronger in the hearts of men now
than in Christ's day. Christ did not fulfill men's expectations; His life was a rebuke to
their sins, and they rejected Him. So now the truth of God's word does not harmonize with
men's practices and their natural inclination, and thousands reject its light. Men
prompted by Satan cast doubt upon God's word, and choose to exercise their independent judgment. They choose darkness rather than light, but they do it at the
peril of their souls. Those who caviled at the words of Christ, found ever-increased cause
for cavil, until they turned from the Truth and the Life. So it is now. God does not
propose to remove every objection which the carnal heart may bring against His truth. To
those who refuse the precious rays of light which would illuminate the darkness, the
mysteries of God's word remain such forever. From them the truth is hidden. They walk
blindly, and know not the ruin before them.
Christ overlooked the world and all ages from the height of Olivet; and His words are
applicable to every soul who slights the pleadings of divine mercy. Scorner of His love,
He addresses you today. It is "thou, even thou," who shouldest know the things
that belong to thy peace. Christ is shedding bitter tears for you, who have no tears to
shed for yourself. Already that fatal hardness of heart which destroyed the Pharisees is
manifest in you. And every evidence of the grace of God, every ray of divine light, is
either melting and subduing the soul, or confirming it in hopeless impenitence.
Christ foresaw that Jerusalem would remain obdurate and impenitent; yet all the guilt, all
the consequences of rejected mercy, lay at her own door. Thus it will be with every soul
who is following the same course. The Lord declares, "O Israel, thou hast destroyed
thyself." "Hear, O earth: behold, I will bring evil upon this people, even the
fruit of their thoughts, because they have not hearkened unto My words, nor to My law, but
rejected it." Hosea 13:9; Jer. 6:19.
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