Fig Trees Aren’t Just For Shade Anymore

I was asked to teach Sunday school earlier today, and the lesson is tomorrow, so I figure I need to organize a few thoughts.

The lesson is intended to cover Jesus’s triumphant entry to Jerusalem, confrontations at the temple, and instructions to his disciples about the coming Kingdom. Of course this material appears 3 different times, and its far too much to cover in a single hour. I’ll rely primarily on Matthew for my thoughts.

As always in the Gospel of Matthew there is the vein of confirming Jesus as the Messiah by pointing out his fulfillment of prophecy, while at the same time Jesus occasionally seems to fail to conform to, redefines, or outright rejects certain Messianic interpretations of his contemporaries. There is also the current of Jesus’s closest associates failing to grasp, even at this late stage of his mortal ministry, what sort of kingdom he is ushering in, and what their role is/ will be. While navigating these swirling contexts Jesus directs his disciples towards what is really important. These competing threads are all compelling and as a result I think it is very easy to get caught in the proverbial weeds in these chapters. I know I did. The imposed chapter formatting does nothing to relieve this temptation.

A not so brief digression about parables

There are a lot of parables in these chapters. Like a lot. So many I’m not going to bother counting. Earlier in Matthew’s gospel we’re told that Jesus taught in parables so that those with ears may hear. This clearly implies there are meanings beyond the simple tales and images used in the stories. It feels really good to peel back a layer and see something new. It confirms we have ears to hear and affirms my faith that there is some overarching plan weaving these threads together. However I think its important to remember that we as 21st century readers bring a lot to the table when we read scripture. I’ve inherited 2000 years of Christian thought. The English word talent, a noun relating to aptitude or natural endowment in a field, derives wholly from a traditional interpretation of Matthew 25:14-30. How can we NOT read that specific interpretation when we read that passage? This week I had an extended conversation with a few friends about the parable of the talents. One friend offered a novel and slightly disturbing interpretation. This caused me to re-read it many times and learn several more interpretations. I also called upon a few bits of Roman history I’ve recently learned and when all was said and done when I put the tale into the greater context of the narrative I feel it is 1) not as harsh as I once thought it and 2) a fairly straightforward encouragement to do good while we await the Millennial Messiah. A person can imbue it with more layers, but I think bringing too much more is probably looking past the mark. This is not true of all parables, but I think it holds for most of the parables I can recall in Matthew 21-25. Even if this isn’t entirely true I think focusing on the parables in these chapters results in missing out on the really good stuff.

The parables in these chapters seem to be used as not-so-veiled criticism of contemporary power structures, failings of religious leaders, and answers to questions that Jesus can’t or won’t give a specific answer to. When he really gets down to saying what he wants us to focus on he uses simple straightforward language teaching principles that anyone from any culture can understand, but that gain meaning by understanding the layers of context Jesus invokes by choice not by imposition from a disingenuous questioner or curious disciple. As someone with generally limited biblical literacy I’ve found pealing back these layers rewarding and I think the lessons taught are relevant and challenging.

Figs and Fig Trees

I think the central symbol of these chapters is the fig tree. Fig trees are used as imagery in scripture several times (I’ve placed these in this order for a reason: Hosea 9:10, Deut 8:7-9, 1 Kings 4:25, Micah 4:4, Zach 3:10, John 1:47-50). In general the fig tree appears to serve as a symbol for the people of Israel and their relationship with God. It is often invoked in a way that implies blessings of divine favor, refreshment, and peace. In 1 Kings every man resting in the shade of his own vine and fig tree is proof of how powerful and blessed the nation was during Solomon’s reign, and thereafter appears in Messianic prophecy about how great it will be when things return to a golden age. Interestingly in the majority of these images the fig tree provides shade and the fruit is NOT always the primary benefit of the tree. Consequently, Jesus encountering and cursing a fruitless fig tree in Matt 21:18-19 is more than a dude who is angry he can’t enjoy a bit of fruit and cake. Clearly it is symbolic of Israel’s failure to produce something worthy of their covenant status. After a run-in with the chief priests he specifically says “the kingdom will be taken away from you and given to a people that produces the fruits of the kingdom”. Finally, after a bunch more questions and parables a fig tree putting out tender branches and leaves is invoked once more as a sign of his return.

So amidst all the discussions about when, and how the Kingdom will be, and while he’s chipping away at those seeking to maintain their own power he has invoked a well known cultural image twice and said specifically that the kingdom belongs to those bearing fruit. It sure would be nice if he told us what those fruits were. Well he has, and to remind us, after engaging in some scriptural sparring with Herodians, Pharisees, and Sadducees he speaks plainly.

Chapter 23 opens with a direct address to “the crowds” He decries hypocrisy, imposing needless burdens others, and social climbing, and then in an eerie counterpoint to the beatitudes he pronounces repeated “woes” upon those who stand as spiritual guides. Specifically he calls out those who teach a gospel that excludes people from entry to the Kingdom, those who prey upon widows and the poor, those who confound the profane and the sacred, those who perfect obedience to minutiae while failing to work for justice, mercy, and faith. He condemns greed, self-indulgence, and hypocrisy again while offering a specific criticism of honoring the past while neglecting or seeking to silence contemporary calls for repentance.

Finally he closes with a reference to a Messianic psalm with the statement they won’t see him again until you say “Blessed is the one who comes in the name of the Lord”. This comes from Psalm 118 which celebrates the protection and deliverance the Lord provides after which his grateful people enter the temple of a “righteous king”. Not a terribly subtle choice when you’re the Messiah being repeatedly rejected and attacked in a defiled temple. Well not subtle to his audience. This was completely lost on me until today. Perhaps not coincidentally Jesus quoted from this same psalm in Matthew 21 when he referenced the stone that was rejected and is now the cornerstone immediately before talking about a bringing forth fruits of the kingdom. Of course the use of “blessed” here immediately recalls the Matthew Chapter 5. I won’t get into it. I wrote an entire blog post on it if you care to know what I think that raises a flag for those with ears to hear.

As if it weren’t clear enough, to close out the day, after offering lots of parables about faithfully bringing forth fruit while anticipating an unanticipatable time of his return Jesus informs us about how our fruits will be judged. Matthew 25:34-40 – Feed the hungry, clothe the naked, care for the sick, visit those in prison.

If we wait for the Lord’s return to build this kingdom of justice, and mercy we will have missed the opportunity to prove good and faithful stewards while the master is away.  A covenant people are meant to bear fruit for the world. We are told plainly to build the kingdom while he is away. The liberation from personal concerns and taking on obligation to others are some of the main purposes of the covenant. Members of the Church of Jesus Christ of Latter-Day Saints, a covenant people, can surely remember one last, very specific use of the fig tree in our worship. I’ve begun to think that is not a coincidence either.