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T H E 'Who being dead, yet speaketh.'–Hebrews 11:4 By J O H N.B U N Y A N. L O N D O N, Printed for J. Robinson, at the Golden Lion, in St. Paul's Churchyard, 1688. This title page was printed with a wide black border. |
THE BARREN FIG-TREE, OR THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR.
'A CERTAIN MAN HAD A FIG-TREE PLANTED IN HIS VINEYARD; AND HE CAME AND SOUGHT FRUIT
THEREON, AND FOUND NONE. THEN SAID HE UNTO THE DRESSER OF HIS VINEYARD, BEHOLD, THESE
THREE YEARS I COME SEEKING FRUIT ON THE FIG-TREE, AND FIND NONE: CUT IT DOWN; WHY
CUMBERETH IT THE GROUND? AND HE ANSWERING SAID UNTO HIM, LORD, LET IT ALONE THIS
YEAR ALSO, TILL I SHALL DIG ABOUT IT, AND DUNG IT: AND IF IT BEAR FRUIT, WELL: AND
IF NOT, THEN AFTER THAT THOU SHALT CUT IT DOWN.'–LUKE 13:6-9.
t the beginning of this chapter we read how some of the Jews came
to Jesus Christ, to tell him of the cruelty of Pontius Pilate, in mingling the blood
of the Galileans with their sacrifices. A heathenish and prodigious act; for therein
he showed, not only his malice against the Jewish nation, but also against their
worship, and consequently their God. An action, I say, not only heathenish, but prodigious
also; for the Lord Jesus, paraphrasing upon this fact of his, teacheth the Jews,
that without repentance 'they should all likewise perish.' 'Likewise,' that is by
the hand and rage of the Roman empire. Neither should they be more able to avoid
the stroke, than were those eighteen upon whom the tower of Siloam fell, and slew
them (Luke 13:1-5). The fulfilling of which prophecy, for their hardness of heart,
and impenitency, was in the days of Titus, son of Vespasian, about forty years after
the death of Christ. Then, I say, were these Jews, and their city, both environed
round on every side, wherein both they and it, to amazement, were miserably overthrown.
God gave them sword and famine, pestilence and blood, for their outrage against the
Son of his love. So wrath 'came upon them to the uttermost' (1 Thess 2:16).[2]
Now, to prevent their old and foolish salvo, which they always had in readiness against
such prophecies and denunciations of judgment, the Lord Jesus presents them with
this parable, in which he emphatically shows them that their cry of being the temple
of the Lord, and of their being the children of Abraham, &c., and their being
the church of God, would not stand them in any stead. As who should say, It may be
you think to help yourselves against this my prophecy of your utter and unavoidable
overthrow, by the interest which you have in your outward privileges. But all these
will fail you; for what think you? 'A certain man had a fig-tree planted in his vineyard,
and he came and sought fruit thereon, and found none.' This is your case! The Jewish
land is God's vineyard; I know it; and I know also, that you are the fig-trees. But
behold, there wanteth the main thing, fruit; for the sake, and in expectation of
which, he set this vineyard with trees. Now, seeing the fruit is not found amongst
you, the fruit, I say, for the sake of which he did at first plant this vineyard,
what remains but that in justice he command to cut you down as those that cumber
the ground, that he may plant himself another vineyard? 'Then said he unto the dresser
of his vineyard, Behold, these three years I come seeking fruit on this fig-tree,
and find none; cut it down, why cumbereth it the ground?' This therefore must be
your end, although you are planted in the garden of God; for the barrenness and unfruitfulness
of your hearts and lives you must be cut off, yea, rooted up, and cast out of the
vineyard.
In parables there are two things to be taken notice of, and to be inquired into of
them that read. First, The metaphors made use of. Second, The doctrine or mysteries
couched under such metaphors.
The metaphors in this parable are, 1. A certain man; 2. A vineyard; 3. A fig-tree,
barren or fruitless; 4. A dresser; 5. Three years; 6. Digging and dunging, &c.
The doctrine, or mystery, couched under these words is to show us what is like to
become of a fruitless or formal professor. For, 1. By the man in the parable is meant
God the Father (Luke 15:11). 2. By the vineyard, his church (Isa 5:7). 3. By the
fig-tree, a professor. 4. By the dresser, the Lord Jesus. 5. By the fig-tree's barrenness,
the professor's fruitlessness. 6. By the three years, the patience of God that for
a time he extendeth to barren professors. 7. This calling to the dresser of the vineyard
to cut it down, is to show the outcries of justice against fruitless professors.
8. The dresser's interceding is to show how the Lord Jesus steps in, and takes hold
of the head of his Father's axe, to stop, or at least to defer, the present execution
of a barren fig-tree. 9. The dresser's desire to try to make the fig-tree fruitful,
is to show you how unwilling he is that even a barren fig-tree should yet be barren,
and perish. 10. His digging about it, and dunging of it, is to show his willingness
to apply gospel helps to this barren professor, if haply he may be fruitful. 11.
The supposition that the fig-tree may yet continue fruitless, is to show, that when
Christ Jesus hath done all, there are some professors will abide barren and fruitless.
12. The determination upon this supposition, at last to cut it down, is a certain
prediction of such professor's unavoidable and eternal damnation.
But to take this parable into pieces, and to discourse more particularly, though
with all brevity, upon all the parts thereof.
'A certain MAN had a fig-tree planted in his vineyard.'
The MAN, I told you, is to present us with God the Father; by which similitude he
is often set out in the New Testament.
Observe then, that it is no new thing, if you find in God's church barren fig-trees,
fruitless professors; even as here you see is a tree, a fruitless tree, a fruitless
fig-tree in the vineyard.[3] Fruit is not so easily brought forth as a
profession is got into; it is easy for a man to clothe himself with a fair show in
the flesh, to word it, and say, Be thou warmed and filled with the best. It is no
hard thing to do these with other things; but to be fruitful, to bring forth fruit
to God, this doth not every tree, no not every fig-tree that stands in the vineyard
of God. Those words also, 'Every branch in me that beareth not fruit, he taketh away,'
assert the same thing (John 15:2). There are branches in Christ, in Christ's body
mystical, which is his church, his vineyard, that bear not fruit, wherefore the hand
of God is to take them away: I looked for grapes, and it brought forth wild grapes,
that is, no fruit at all that was acceptable with God (Isa 5:4). Again, 'Israel is
an empty vine, he bringeth forth fruit unto himself,' none to God; he is without
fruit to God (Hosea 10:1). All these, with many more, show us the truth of the observation,
and that God's church may be cumbered with fruitless fig-trees, with barren professors.
Had a FIG-TREE.
Although there be in God's church that be barren and fruitless; yet, as I said, to
see to, they are like the rest of the trees, even a fig-tree. It was not an oak,
nor a willow, nor a thorn, nor a bramble; but a FIG-TREE. 'they come unto thee as
the people cometh' (Eze 33:31). 'They delight to know my ways, as a nation that did
righteousness, and forsook not the ordinance of their God. They ask of me the ordinances
of justice, they take delight in approaching to God,' and yet but barren, fruitless,
and unprofitable professors (Isa 58:2-4). Judas also was one of the twelve, a disciple,
an apostle, a preacher, an officer, yea, and such a one as none of the eleven mistrusted,
but preferred before themselves, each one crying out, 'Is it I? Is it I?' (Mark 14:19).
None of them, as we read of (John 6:70), mistrusting Judas; yet he in Christ's eye
was the barren fig-tree, a devil, a fruitless professor. The foolish virgins also
went forth of the world with the other, had lamps, and light, and were awakened with
the other; yea, had boldness to go forth, when the midnight cry was made, with the
other; and thought that they could have looked Christ in the face, when he sat upon
the throne of judgment, with the other; and yet but foolish, but barren fig-trees,
but fruitless professors. 'Many,' saith Christ, 'will say unto me in that day,' this
and that, and will also talk of many wonderful works; yet, behold, he finds nothing
in them but the fruits of unrighteousness (Matt 7:22,23). They were altogether barren
and fruitless professors.
Had a fig-tree PLANTED.
This word PLANTED doth also reach far; it supposeth one taken out of its natural
soil, or removed from the place it grew in once; one that seemed to be called, awakened;
and not only so, but by strong hand carried from the world to the church; from nature
to grace; from sin to godliness. 'Thou hast brought a vine out of Egypt; thou hast
cast out the heathen, and planted it' (Psa 80:8). Of some of the branches of this
vine were there unfruitful professors.
It must be concluded, therefore, that this professor, that remaineth notwithstanding
fruitless, is, as to the view and judgment of the church, rightly brought in thither,
to wit, by confession of faith, of sin, and a show of repentance and regeneration;
thus false brethren creep in unawares![4] All these things this word planted intimateth;
yea, further, that the church is satisfied with them, consents they should abide
in the garden, and counteth them sound as the rest. But before God, in the sight
of God, they are graceless professors, barren and fruitless fig-trees.
Therefore it is one thing to be in the church, or in a profession; and another to
be of the church, and to belong to that kingdom that is prepared for the saint, that
is so indeed. Otherwise, 'Being planted, shall it prosper? shall it not utterly wither,
when the east-wind toucheth it? It shall wither in the furrows where it grew' (Eze
17:10).
Had a fig-tree planted in HIS vineyard.
In HIS vineyard. Hypocrites, with rotten hearts, are not afraid to come before God
in Sion. These words therefore suggest unto us a prodigious kind of boldness and
hardened fearlessness. For what presumption higher, and what attempt more desperate,
than for a man that wanteth grace, and the true knowledge of God, to crowd himself,
in that condition, into the house or church of God; or to make profession of, and
desire that the name of God should be called upon him?
For the man that maketh a profession of the religion of Jesus Christ, that man hath,
as it were, put the name of God upon himself, and is called and reckoned now, how
fruitless soever before God or men, the man that hath to do with God, the man that
God owneth, and will stand for. This man, I say, by his profession, suggesteth this
to all that know him to be such a professor. Men merely natural, I mean men that
have not got the devilish art of hypocrisy, are afraid to think of doing thus. 'And
of the rest durst no man join himself to them; but the people magnified them' (Acts
5:13). And, indeed, it displeaseth God. 'Ye have brought,' saith he, 'men uncircumcised
into my sanctuary' (Eze 44:7). And again, 'When ye come to appear before me, who
hath required this at your hand, to tread my courts?' saith God (Isa 1:12). They
have therefore learned this boldness of none in the visible world, they only took
it of the devil, for he, and he only, with these his disciples, attempt to present
themselves in the church before God. 'The tares are the children of the wicked one.'
The tares, that is, the hypocrites, that are Satan's brood, the generation of vipers,
that cannot escape the damnation of hell.
HAD a fig-tree planted in his vineyard.
He doth not say, He planted a fig-tree, but there was a fig- tree there; he HAD,
or found a fig-tree planted in his vineyard.
The great God will now acknowledge the barren fig-tree, or barren professor, to be
his workmanship, or a tree of his bringing in, only the text saith, he had one there.
This is much like that in Matthew 15:13–'Every plant which my heavenly Father hath
not planted, shall be rooted up.' Here again are plants in his vineyard which God
will not acknowledge to be of his planting; and he seems to suggest that in his vineyard
are many such. Every plant, or all those plants or professors, that are got into
the assembly of the saints, or into the profession of their religion, without God
and his grace, 'shall be rooted up.'
'And when the King came in to see the guests, he saw there a man which had not on
the wedding-garment. And he saith unto him, Friend, how camest thou in hither, not
having a wedding-garment?' (Matt 22:11,12). Here is one so cunning and crafty that
he beguiled all the guests; he got and kept in the church even until the King himself
came in to see the guests; but his subtilty got him nothing; it did not blind the
eyes of the King; it did not pervert the judgment of the righteous. 'Friend, how
camest thou in hither?' did overtake him at last; even a public rejection; the King
discovered him in the face of all present. 'How camest thou in hither?' My Father
did not bring thee hither; I did not bring thee hither; my Spirit did not bring thee
hither; thou art not of the heavenly Father's planting. 'How camest thou in hither?'
He that 'entereth not by the door, but climbeth up some other way, the same is a
thief and a robber' (John 10:1). This text also is full and plain to our purpose;
for this man came not in by the door, yet got into the church; he got in by climbing;
he broke in at the windows; he got something of the light and glory of the gospel
of our Lord Jesus Christ in his head; and so, hardy wretch that he was, he presumed
to crowd himself among the children. But how is this resented? What saith the King
of him? Why, this is his sign, 'the same is a thief and a robber.' See ye here also,
if all they be owned as the planting of God that get into his church or profession
of his name.
'Had a fig-tree.' Had one without a wedding-garment, had a thief in his garden, at
his wedding, in his house. These climbed up some other way. There are many ways to
get into the church of God, and profession of his name, besides, and without an entering
by the door.
1. There is the way of lying and dissembling, and at this gap the Gibeonites got
in (Josh 9 &c).
2. There is sometimes falseness among some pastors, either for the sake of carnal
relations, or the like; at this hole Tobiah, the enemy of God, got in (Neh 13:4-9).
3. There is sometimes negligence, and too much uncircumspectness in the whole church;
thus the uncircumcised got in (Eze 44:7,8).
4. Sometimes, again, let the church be never so circumspect, yet these have so much
help from the devil that they beguile them all, and so get in. These are of the sort
of thieves that Paul complains of, 'False brethren, that are brought in unawares'
(Gal 2:4). Jude also cries out of these, 'Certain men crept in unawares' (Jude 4).
Crept in! What, were they so lowly? A voluntary humility, a neglecting of the body,
not in any humour (Col 2:23).[5] O! how seemingly self-denying are some of
these 'creeping things,' that yet are to be held, (as we shall know them) an abomination
to Israel (Lev 11:43,44).
But in a great house there are not only vessels of gold and of silver, but also of
wood and of earth; and some to honour, and some to dishonour (2 Tim 2:20). By these
words the apostle seems to take it for granted, that as there hath been, so there
still will be these kind of fig-trees, these barren professors in the house, when
all men have done what they can; even as in a great house there are always vessels
to dishonour, as well as those to honour and glory; vessels of wood and of earth,
as well as of silver and gold. So, then, there must be wooden professors in the garden
of God, there must be earthy, earthen professors in his vineyard; but that methinks
is the biting word, 'and some to dishonour' (Rom 9:21,22). That to the Romans is
dreadful, but this seems to go beyond it; that speaks but of the reprobate in general,
but this of such and such in particular; that speaks of their hardening but in the
common way, but this that they must be suffered to creep into the church, there to
fit themselves for their place, their own place, the place prepared for them of this
sort only (Acts 1:25). As the Lord Jesus said once of the Pharisees, These 'shall
receive greater damnation' (Luke 20:47).
Barren fig-tree, fruitless professor, hast thou heard all these things? Hast thou
considered that this fig-tree is not acknowledged of God to be his, but is denied
to be of his planting, and of his bringing unto his wedding? Dost not thou see that
thou art called a thief and a robber, that hast either climbed up to, or crept in
at another place than the door? Dost thou not hear that there will be in God's house
wooden and earthly professors, and that no place will serve to fit those for hell
but the house, the church, the vineyard of God? Barren fig-tree, fruitless Christian,
do not thine ears tingle?
And HE came and sought fruit thereon.
When a man hath got a profession, and is crowded into the church and house of God,
the question is not now, Hath he life, hath he right principles? but, Hath he fruit?
HE came seeking fruit thereon. It mattereth not who brought thee in hither, whether
God or the devil, or thine own vain-glorious heart; but hast thou fruit? Dost thou
bring forth fruit unto God? And, 'Let every one that nameth the name of' the Lord
Jesus 'Christ depart from iniquity' (2 Tim 2:19). He doth not say, And let every
one that hath grace, or let those that have the Spirit of God; but, 'Let every one
that nameth the name of' the Lord Jesus 'Christ depart form iniquity.'
What do men meddle with religion for? Why do they call themselves by the name of
the Lord Jesus, if they have not the grace of God, if they have not the Spirit of
Christ? God, therefore, expecteth fruit. What do they do in the vineyard? Let them
work, or get them out; the vineyard must have labourers in it. 'Son, go WORK to-day
in my vineyard' (Matt 21:28). Wherefore, want of grace and want of Spirit will not
keep God from seeking fruit. 'And he came and sought fruit thereon' (Luke 13:6, 8:8).
He requireth that which he seemeth to have. Every man in the vineyard and house of
God promiseth himself, professeth to others, and would have all men take it for granted,
that a heavenly principle is in him, why then should not God seek fruit?
As for them, therefore, that will retain the name of Christians, fearing God, and
yet make no conscience of bringing forth fruit to him, he saith to such, Away! 'As
for you, - Go ye, serve ye every one his idols, and hereafter also, if ye will not
hearken unto me,' &c. (Eze 20:39). Barren fig-tree, dost thou hear? God expecteth
fruit, God calls for fruit, yea, God will shortly come seeking fruit on this barren
fig-tree. Barren fig-tree, either bear fruit, or go out of the vineyard; and yet
then thy case will be unspeakably damnable. Yea, let me add, if thou shalt neither
bear fruit nor depart, God will take his name out of thy mouth (Jer 44:26). He will
have fruit. And I say further, if thou wilt do neither, yet God in justice and righteousness
will still come for fruit. And it will be in vain for thee to count this austerity.
He will reap where he hath not sowed, and gather where he hath not strewed (Matt
25:24-26). Barren fig-tree, dost thou hear?
Quest. What if a man have no grace?
Answ. Yes, seeing he hath a profession.
And he came and sought fruit THEREON.
A church, then, and a profession, are not places where the workers of iniquity may
hide themselves and sins from God. Some of old thought that because they could cry,
'The temple of the Lord, the temple of the Lord!' that therefore they were delivered,
or had a dispensation to do the abominations which they committed, as some in our
days; for who, say they, have a right to the creatures, if not Christians, if not
professors, if not church members? And, from this conclusion, let go the reins of
their inordinate affections after pride, ambition, gluttony; pampering themselves
without fear (Jude 12), daubing themselves with the lust-provoking fashions of the
times; to walk with stretched out necks, naked breasts, frizzled fore-tops, wanton
gestures, in gorgeous apparel, mixed with gold and pearl, and costly array.[6] I will not here make inspection
into their lives, their carriages at home, in their corners and secret holes; but
certainly, persons thus spirited, thus principled, and thus inclined, have but empty
boughs, boughs that want the fruit that God expects, and that God will come down
to seek.
Barren fig-tree, thou art not licensed by thy profession, nor by the Lord of the
vineyard, to bear these clusters of Gomorrah; neither shall the vineyard, nor thy
being crowded among the trees there, shelter thee from the sight of the eye of God.
Many make religion their cloak, and Christ their stalking-horse, and by that means
cover themselves and hide their own wickedness from men; but God seeth their hearts,
hath his print upon the heels of their feet, and pondereth all their goings; and
at last, when their iniquity is found to be hateful, he will either smite them with
hardness of heart, and so leave them, or awaken them to bring forth fruit. Fruit
he looks for, seeks, and expects, barren fig-tree!
But what! come into the presence of God to sin! What! come into the presence of God
to hide thy sin! Alas, man! the church is God's garden, and Christ Jesus is the great
Apostle and High-priest of our profession. What! come into the house that is called
by my name! into the place where mine honour dwelleth! (Psa 26:8). Where mine eyes
and heart are continually! (1 Kings 9:3). What! come there to sin, to hide thy sin,
to cloak thy sin! His plants are an orchard with pleasant fruits (Cant 4:13). And
every time he goeth into his garden, it is to see the fruits of the valley, and to
'see if the vine flourished, and the pomegranates budded.'
Yea, saith he, he came seeking fruit on this fig-tree. The church is the place of
God's delight, where he ever desires to be: there he is night and day. He is there
to seek for fruit, to seek for fruit of all and every tree in the garden. Wherefore,
assure thyself, O fruitless one, that thy ways must needs be open before the eyes
of the Lord. One black sheep is soon espied, although in company with many; that
is taken with the first cast of the eye; its different colour still betrays it. I
say, therefore, a church and a profession are not places where the workers of iniquity
may hide themselves from God that seeks for fruit. 'My vineyard,' saith God, 'which
is mine, is before me' (Cant 8:12).
And he came and sought fruit thereon, AND FOUND NONE.
Barren fig-tree, hearken; the continual non-bearing of fruit is a dreadful sign that
thou art to come to a dreadful end, as the winding up of this parable concludeth.
'AND FOUND NONE.' None at all, or none to God's liking; for when he saith, 'He came
seeking fruit thereon,' he means 'fruit meet for God,' pleasant fruit, fruit good
and sweet (Heb 6). Alas! it is not any fruit will serve; bad fruit is counted none.
'Every tree which bringeth not forth good fruit is hewn down, and cast into the fire'
(Matt 3:10).
First. There is a fruit among professors that withers, and so never comes to be ripe;
a fruit that is smitten in the growth, and comes not to maturity; and this is reckoned
no fruit. This fruit those professors bear that have many fair beginnings, or blossoms;
that make many fair offers of repentance and amendment; that begin to pray, to resolve,
and to break off their sins by righteousness, but stop at those beginnings, and bring
not fruit forth to perfection. This man's fruit is withered, wrinkled, smitten fruit,
and is in effect no fruit at all.
Second. There is a hasty fruit, such as is the 'corn upon the house-top' (Psa 129:6);
or that which springs up on the dung-hill, that runs up suddenly, violently, with
great stalks and big show, and yet at last proves empty of kernel. This fruit is
to be found in those professors that on a sudden are so awakened, so convinced, and
so affected with their condition that they shake the whole family, the endship,[7] the whole town. For a while they cry hastily, vehemently, dolefully, mournfully,
and yet all is but a pang, an agony, a fit, they bring not forth fruit with patience.
These are called those hasty fruits that 'shall be a fading flower' (Isa 28:4).
Third. There is a fruit that is vile and ill-tasted, how long soever it be in growing;
the root is dried, and cannot convey a sufficiency of sap to the branches, to ripen
the fruit (Jer 24). These are the fruits of such professors whose hearts are estranged
from communion with the Holy Ghost, whose fruit groweth from themselves, from their
parts, gifts, strength of wit, natural or moral principles. These, notwithstanding
they bring forth fruit, are called empty vines, such as bring not forth fruit to
God. 'Their root is dried up, they shall bear no fruit; yea, though they bring forth,
yet will I slay even the beloved fruit of their womb' (Hosea 9:16).
Fourth. There is a fruit that is wild. 'I looked for grapes and it brought forth
wild grapes' (Isa 5:4). I observe, that as there are trees and herbs that are wholly
right and noble, fit indeed for the vineyard; so there are also their semblance,
but wild; not right, but ignoble. There is the grape, and the wild grape; the vine,
and the wild vine; the rose, and canker rose; flowers and wild flowers; the apple,
and the wild apple which we call the crab. Now, fruit from these wild things, however
they may please the children to play with, yet the prudent and grave count them of
little or no value. There are also in the world a generation of professors that,
notwithstanding their profession, are wild by nature; yea, such as were never cut
out, or off, from the wild olive-tree, nor never yet planted into the good olive-tree.
Now, these can bring nothing forth but wild olive berries, they cannot bring forth
fruit unto God. Such are all those that have lightly taken up a profession, and crept
into the vineyard without a new birth, and the blessing of regeneration.
Fifth. There is also untimely fruit: 'Even as a fig-tree casteth her untimely figs'
(Rev 6, 13). Fruit out of season, and so no fruit to God's liking. There are two
sorts of professors subject to bring forth untimely fruit: 1. They that bring forth
fruit too soon; 2. They that bring forth fruit too late.
1. They that bring forth too soon. They are such as at present receive the Word with
joy; and anon, before they have root downwards, they thrust forth upwards; but having
not root, when the sun ariseth, they are smitten, and miserably die without fruit.
These professors are those light and inconsiderate ones that think nothing but peace
will attend the gospel; and so anon rejoice at the tidings, without foreseeing the
evil. Wherefore, when the evil comes, being unarmed, and so not able to stand any
longer, they die, and are withered, and bring forth no fruit. 'He that received the
seed into stony places, the same is he that heareth the Word, and anon with joy receiveth
it; yet hath he not root in himself, but dureth for a while; for when tribulation
or persecution ariseth because of the Word, by and by he is offended' (Matt 13:20,21).
There is, in Isaiah 28:4, mention made of some 'whose glorious beauty shall be a
fading flower,' because it is 'fruit before the summer.' Both these are untimely
fruit.
2. They also bring forth untimely fruit that stay till the season is over. God will
have his fruit in his season; I say, he will receive them of such men as shall render
them to him in their seasons (Matt 21:41). The missing of the season is dangerous;
staying till the door is shut is dangerous (Matt 25:10,11). Many there be that come
not till the flood of God's anger is raised, and too deep for them to wade through;
'Surely in the floods of great waters they shall not come nigh unto him' (Psa 32:6).
Esau AFTERWARDS is fearful: 'For ye know how that afterward, when he would have inherited
the blessing, he was rejected; for he found no place of repentance, though he sought
it carefully with tears' (Heb 12:17).
So the children of Israel, they brought to God the fruits of obedience too late;
their 'Lo, we be here' came too late (Num 14:40-42); their 'We will go up' came too
late (Num 14:40-44). The Lord had sworn before, 'that they should not possess the
land' (Matt 25:10, 27:5). All these are such as bring forth untimely fruit (Heb 12:17;
Luke 13:25-27). It is the hard hap of the reprobate to do all things too late; to
be sensible of his want of grace too late; to be sorry for sin too late; to seek
repentance too late; to ask for mercy, and to desire to go to glory too late.
Thus you see, 1. That fruit smitten in the growth, that withereth, and that comes
not to maturity, is no fruit. 2. That hasty fruit, such as 'the grass upon the house-top,'
withereth also before it groweth up, and is no fruit (Psa 129:6). 3. That the fruit
that is vile, and ill-tasted, is no fruit. That wild fruit, wild grapes, are no fruit
(Rev 6). That untimely fruit, such as comes too soon, or that comes too late, such
as come not in their season, are no fruit.
And he came and sought FRUIT thereon, and found none.
Nothing will do but fruit; he looked for grapes. 'When the time of the fruit drew
near, he sent his servants to the husbandmen, that they might receive the fruits
of it' (Matt 21:34).
Quest. But what fruit doth God expect?
Answ. Good fruit. 'Every tree that bringeth not forth good fruit, is hewn down' (Matt
7:19). Now, before the fruit can be good, the tree must be good; for good fruit makes
not a good tree, but a 'good tree bringeth forth good fruit. Do men gather grapes
of thorns, or figs of thistles?' A man must be good, else he can bring forth no good
fruit; he must have righteousness imputed, that he may stand good in God;'s sight
from the curse of his law; he must have a principle of righteousness in his soul,
else how should he bring forth good fruits? and hence it is, that a Christian's fruits
are called 'the fruits of the Spirit, the fruits of righteousness, which are by Jesus
Christ' (Gal 5:22,23; Phil 1:11). The fruits of the Spirit, therefore the Spirit
must be there; the fruits of righteousness, therefore righteousness must first be
there. But to particularize in a few things briefly:–
First. God expecteth fruit that will answer, and be worthy of the repentance which
thou feignest thyself to have. Every one in a profession, and that hath crowded into
the vineyard, pretendeth to repentance; now of every such soul, God expecteth that
the fruits of repentance be found to attend them. 'Bring forth, therefore, fruits
meet for repentance,' or answerable to thy profession of the doctrine of repentance
(Matt 3:8). Barren fig-tree, seeing thou art a professor, and art got into the vineyard,
thou standest before the Lord of the vineyard as one of the trees of the garden;
wherefore he looketh for fruit from thee, as from the rest of the trees in the vineyard;
fruits, I say, and such as may declare thee in heart and life one that hath made
sound profession of repentance. By thy profession thou hast said, I am sensible of
the evil of sin. Now then, live such a life as declares that thou art sensible of
the evil of sin. By thy profession thou hast said, I am sorry for my sin. Why, then,
live such a life as may declare this sorrow. By thy profession thou hast said, I
am ashamed of my sin; yea, but live such a life, that men by that may see thy shame
for sin (Psa 38:18; Jer 31:19). By thy profession thou sayest, I have turned from,
left off, and am become an enemy to every appearance of evil (1 Thess 5:22). Ah!
but doth thy life and conversation declare thee to be such an one? Take heed, barren
fig-tree, lest thy life should give thy profession the lie. I say again, take heed,
for God himself will come for fruit. 'And he sought fruit thereon.'
You have some professors that are only saints before men when they are abroad, but
are devils and vipers at home; saints by profession, but devils by practice; saints
in word, but sinners in heart and life. These men may have the profession, but they
want the fruits that become repentance.[8]
Barren fig-tree, can it be imagined that those that paint themselves did ever repent
of their pride? or that those that pursue this world did ever repent of their covetousness?
or that those that walk with wanton eyes did ever repent of their fleshly lusts?
Where, barren fig-tree, is the fruit of these people's repentance? Nay, do they not
rather declare to the world that they have repented of their profession? Their fruits
look as if they had. Their pride saith they have repented of their humility. Their
covetousness declareth that they are weary of depending upon God; and doth not thy
wanton actions declare that thou abhorrest chastity? Where is thy fruit, barren fig-tree?
Repentance is not only a sorrow, and a shame for, but a turning from sin to God;
it is called 'repentance from dead works' (Heb 6:1). Hast thou that 'godly sorrow'
that 'worketh repentance to salvation, not to be repented of?' (2 Cor 7:10,11). How
dost thou show thy carefulness, and clearing of thyself; thy indignation against
sin; they fear of offending; thy vehement desire to walk with God; thy zeal for his
name and glory in the world? And what revenge hast thou in thy heart against every
thought of disobedience?
But where is the fruit of this repentance? Where is thy watching, thy fasting, thy
praying against the remainders of corruption? Where is thy self-abhorrence, thy blushing
before God, for the sin that is yet behind? Where is thy tenderness of the name of
God and his ways? Where is thy self-denial and contentment? How dost thou show before
men the truth of thy turning to God? Hast thou 'renounced the hidden things of dishonesty,
not walking in craftiness?' Canst thou commend thyself 'to every man's conscience
in the sight of God?' (2 Cor 4:2).
Second. God expecteth fruits that shall answer that faith which thou makest profession
of. The professor that is got into the vineyard of God doth feign that he hath the
faith, the faith most holy, the faith of God's elect. Ah! but where are thy fruits,
barren fig-tree? The faith of the Romans was 'spoken of throughout the whole world'
(Rom 1:8). And the Thessalonians' faith grew exceedingly (2 Thess 1:3).
Thou professest to believe thou hast a share in another world: hast thou let got
THIS, barren fig-tree? Thou professest thou believest in Christ: is he thy joy, and
the life of thy soul? Yea, what conformity unto him, to his sorrows and sufferings?
What resemblance hath his crying, and groaning, and bleeding, and dying, wrought
in thee? Dost thou 'bear about in thy body the dying of the Lord Jesus?' and is also
the life of Jesus 'made manifest in thy mortal body?' (2 Cor 4:10,11). Barren fig-tree,
'show me thy faith by thy works.' 'Show out of a good conversation thy works with
meekness of wisdom' (James 2:18, 3:13). What fruit, barren fig-tree, what degree
of heart holiness? for faith purifies the heart (Acts 15:9). What love to the Lord
Jesus? for 'faith worketh by love' (Gal 5:6).
Third. God expecteth fruits according to the seasons of grace thou art under, according
to the rain that cometh upon thee. Perhaps thou art planted in a good soil, by great
waters, that thou mightest bring forth branches, and bear fruit; that thou mightest
be a goodly vine or fig-tree. Shall he not therefore seek for fruit, for fruit answerable
to the means? Barren fig-tree, God expects it, and will find it too, if ever he bless
thee. 'For the earth which drinketh in the rain that cometh oft upon it, and bringeth
forth herbs meet for them by whom it is dressed, receiveth blessing from God: but
that which beareth thorns and briars is rejected, and is nigh unto cursing, whose
end is to be burned' (Heb 6:7,8).
Barren soul, how many showers of grace, how many dews from heaven, how many times
have the silver streams of the city of God run gliding by thy roots, to cause thee
to bring forth fruit! These showers and streams, and the drops that hang upon thy
boughs, will all be accounted for; and will they not testify against thee that thou
oughtest, of right, to be burned? Hear and tremble, O thou barren professor! Fruits
that become thy profession of the gospel, the God of heaven expecteth. The gospel
hath in it the forgiveness of sins, the kingdom of heaven, and eternal life; but
what fruit hath thy profession of a belief of these things put forth in thy heart
and life? Hast thou given thyself to the Lord? and is all that thou hast to be ventured
for his name in this world? Dost thou walk like one that is bought with a price,
even with the price of precious blood?
Fourth. The fruit that God expecteth is such as is meet for himself; fruit that may
glorify God. God's trees are trees of righteousness, the planting of the Lord, that
he may be glorified; fruit that tasteth of heaven, abundance of such fruit. For 'herein,'
saith Christ, 'is my Father glorified, that ye bear much fruit' (John 15:8). Fruits
of all kinds, new and old; the fruits of the Spirit are in all goodness, and righteousness,
and truth. Fruits before the world, fruits before the saints, fruits before God,
fruits before angels.
O my brethren, 'what manner of persons ought we to be,' who have subscribed to the
Lord, and have called ourselves by the name of Israel? 'One shall say I am the Lord's;
and another shall call himself by the name of Jacob; and another shall subscribe
with his hand unto the Lord, and surname himself by the name of Israel' (Isa 44:5).
Barren fig-tree, hast thou subscribed, hast thou called thyself by the name of Jacob,
and surnamed thyself by the name of Israel? All this thou pretendest to, who art
got into the vineyard, who art placed among the trees of the garden of God. God doth
therefore look for such fruit as is worthy of his name, as is meet for him; as the
apostle saith, 'we should walk worthy of God'; that is, so as we may show in every
place that the presence of God is with us, his fear in us, and his majesty and authority
upon our actions. Fruits meet for him, such a dependence upon him, such trust in
his word, such satisfaction in his presence, such a trusting of him with all my concerns,
and such delight in the enjoyment of him, that may demonstrate that his fear is in
my heart, that my soul is wrapped up in his things, and that my body, and soul, and
estate, and all, are in truth, through his grace, at his dispose, fruit meet for
him. Hearty thanks, and blessing God for Jesus Christ, for his good word, for his
free grace, for the discovery of himself in Christ to the soul, secret longing after
another world, fruit meet for him. Liberality to the poor saints, to the poor world;
a life in word and deed exemplary; a patient and quiet enduring of all things, till
I have done and suffered the whole will of God, which he hath appointed for me. 'That
on the good ground are they which, in an honest and good heart, having heard the
word, keep it, and bring forth fruit with patience' (Luke 8:15). This is bringing
forth fruit unto God; having our 'fruit unto holiness, and the end everlasting life'
(Rom 7:4, 6:22, 14:8).
Fifth. The Lord expects fruit becoming the vineyard of God. 'The vineyard,' saith
he, 'in a very fruitful hill': witness the fruit brought forth in all ages (Isa 5:1).
The most barren trees that ever grew in the wood of this world, when planted in this
vineyard by the God of heaven, what fruit to Godward have they brought forth! 'Abel
offered the more excellent sacrifice' (Heb 11:4). Enoch walked with God three hundred
years (Heb 11:5). Noah, by his life of faith, 'condemned the world, and became heir
of the righteousness which is by faith' (Heb 11:7). Abraham left his country, and
went out after God, not knowing whither he went (Heb 11:8). Moses left a kingdom,
and run the hazard of the wrath of the king, for the love he had to God and Christ.
What shall I say of them who had trials, 'not accepting deliverance, that they might
obtain a better resurrection? They were stoned; they were sawn asunder; were tempted;
were slain with the sword; they wandered about in sheep-skins and goat-skins, being
destitute, afflicted, tormented' (Heb 11:35-37). Peter left his father, ship, and
nets (Matt 4:18-20). Paul turned off from the feet of Gamaliel. Men brought their
goods and possessions (the price of them) and cast it down at the apostle's feet
(Acts 19:18-20). And others brought their books together, and burned them; curious
books, though they were worth fifty thousand pieces of silver. I could add how many
willingly offered themselves in all ages, and their all, for the worthy name of the
Lord Jesus, to be racked, starved, hanged, burned, drowned, pulled in pieces, and
a thousand calamities.[9] Barren fig-tree, the vineyard of God hath been a fruitful place. What dost
thou there? What dost thou bear? God expects fruit according to, or becoming the
soil of the vineyard.
Sixth. The fruit which God expecteth is such as becometh God's husbandry and labour.
The vineyard is God's husbandry, or tillage. 'I am the true vine, ' saith Christ,
'and my Father is the husbandman' (John 15:1). And again, 'Ye are God's husbandry,
ye are God's building' (1 Cor 3:9). The vineyard; God fences it, God gathereth out
the stones, God builds the tower, and the wine-press in the midst thereof. Here is
labour, here is protection, here is removing of hindrances, here is convenient purgation,
and all that there might be fruit.
Barren fig-tree, what fruit hast thou? Hast thou fruit becoming the care of God,
the protection of God, the wisdom of God, the patience and husbandry of God? It is
the fruit of the vineyard that is either the shame or the praise of the husbandman.
'I went by the field of the slothful,' saith Solomon, 'and by the vineyard of the
man void of understanding; and lo, it was all grown over with thorns, and nettles
had covered the face thereof' (Prov 34:30-32).
Barren fig-tree, if men should make a judgment of the care, and pains, and labour
of God in his church, by the fruit that thou bringest forth, what might they say?
Is he not slothful, is not he careless, is he not without discretion? O! thy thorns,
thy nettles, thy barren heart and barren life, is a continual provocation to the
eyes of his glory, as likewise a dishonour to the glory of his grace.
Barren fig-tree, hast thou heard all these things? I will add yet one more.
'And he came and sought fruit thereon.'
The question is not now, What thou thinkest of thyself, nor what all the people of
God think of thee, but what thou shalt be found in that day when God shall search
thy boughs for fruit? When Sodom was to be searched for righteous men, God would
not, in that matter, trust his faithful servant Abraham; but still, as Abraham interceded,
God answered, 'If I find fifty, - or forty and five there, I will not destroy the
city' (Gen 18:20-28). Barren fig-tree, what sayest thou? God will come down to see,
God will make search for fruit himself.
'And he came and sought fruit thereon, and found none. Then said he unto the dresser
of the vineyard, Behold, these three years I come seeking fruit on this fig-tree,
and find none; cut it down, why cumbereth it the ground?'
These words are the effects of God's search into the boughs of a barren fig-tree;
he sought fruit, and found none–none to his liking, none pleasant and good. Therefore,
first, he complains of the want thereof to the dresser; calls him to come, and see,
and take notice of the tree; then signifieth his pleasure: he will have it removed,
taken away, cut down from cumbering the ground.
Observe, The barren fig-tree is the object of God's displeasure; God cannot bear
with a fruitless professor.
THEN said he, &c.
THEN, after this provocation; then, after he had sought and found no fruit, then.
This word, THEN, doth show us a kind of an inward disquietness; as he saith also
in another place, upon a like provocation. 'THEN the anger of the Lord, and his jealousy,
shall smoke against that man, and all the curses that are written in this book shall
lie upon him, and the Lord shall blot out his name from under heaven' (Deut 29:18-20).
THEN; it intimateth that he was now come to a point, to a resolution what to do with
this fig-tree. 'Then said he to the dresser of this vineyard,' that is, to Jesus
Christ, 'behold,' as much as to say, come hither, here is a fig-tree in my vineyard,
here is a professor in my church, that is barren, that beareth no fruit.
Observe, However the barren professor thinks of himself on earth, the Lord cries
out in heaven against him. 'And now go to, I will tell you what I will do to my vineyard:
I will take away the hedge thereof, and it shall be eaten up; and I will break down
the wall thereof, and it shall be trodden down' (Isa 5:5).
'Behold, THESE THREE YEARS I come seeking fruit.'
Observe, 'THESE THREE YEARS.' God cries out that this patience is abused, that his
forbearance is abused. Behold, these three years I have waited, forborne; these three
years I have deferred mine anger. 'Therefore will I stretch out my hand against thee,
and destroy thee; I am weary with repenting' (Jer 15:6). 'These three years.' Observe,
God layeth up all the time; I say, a remembrance of all the time that a barren fig-tree,
or a fruitless professor, misspendeth in this world. As he saith also of Israel of
old, 'forty years long was I grieved with this generation' (Psa 95:10).
'These three years,' &c. These three seasons: Observe, God remembers how many
seasons thou hast misspent: for these three years signify so many seasons. And when
the time of fruit drew nigh, that is, about the season they begin to be ripe, or
that according to the season might so have been. Barren fig-tree, thou hast had time,
seasons, sermons, ministers, afflictions, judgments, mercies, and what not; and yet
hast not been fruitful. Thou hast had awakenings, reproofs, threatenings, comforts,
and yet hast not been fruitful. Thou hast had patterns, examples, citations, provocations,
and yet has not been fruitful. Well, God hath laid up thy three years with himself.
He remembers every time, every season, every sermon, every minister, affliction,
judgment, mercy, awakening, pattern, example, citation, provocation; he remembers
all. As he said of Israel of old, 'They have tempted me now these ten times, and
have not hearkened to my voice' (Num 14:22). And again, 'I remember all their wickedness'
(Hosea 7:2).
'These three years,' &c. He seeks for the fruit of every season. He will not
that any of his sermons, ministers, afflictions, judgments, or mercies, should be
lost, or stand for insignificant things; he will have according to the benefit bestowed.
(2 Chron 32:24,25). He hath not done without a cause all that he hath done, and therefore
he looketh for fruit (Eze 14:23). Look to it, barren fig-tree.[10]
I came 'SEEKING' fruit.
Observe, This word 'SEEKING' signifies a narrow search; for when a man seeks for
fruit on a tree, he goes round it and round it; now looking into this bough, and
then into that; he peeks into the inmost boughs, and the lowermost boughs, if perhaps
fruit may be thereon. Barren fig-tree, God will look into all thy boughs, he will
be with thee in thy bed-fruits, thy midnight-fruits, thy closet-fruits, thy family-fruits,
thy conversation-fruits, to see if there be any among all these that are fit for,
or worthy of the name of the God of heaven. He sees 'what the ancients of the house
of Israel do in the dark' (Eze 8:12). 'All things are naked and opened unto the eyes
of him with whom we have to do' (Heb 4:12,13).
Seeking fruit on 'THIS' fig-tree.
I told you before, that he keeps in remembrance the times and seasons that the barren
professor had wickedly misspent. Now, forasmuch as he also pointeth out the fig-
tree, THIS fig-tree, it showeth that the barren professor, above all professors,
is a continual odium in the eyes of God. This fig-tree, 'this man Coniah' (Jer 22:28).
This people draw nigh me with their mouth, but have removed their hearts far from
me. God knows who they are among all the thousands of Israel that are the barren
and fruitless professors; his lot will fall upon the head of Achan, though he be
hid among six hundred thousand men. 'And he brought his household, man by man, and
Achan, the son of Carmi, the son of Zabdi, the son of Zera, of the tribe of Judah,
was taken' (Josh 7:17,18). This is the Achan, this is the fig-tree, this is the barren
professor!
There is a man hath a hundred trees in his vineyard, and at the time of the season,
he walketh into his vineyard to see how the trees flourish; and as he goes, and views,
and prys, and observes how they are hanged with fruit, behold, he cometh to one where
he findeth naught but leaves. Now he makes a stand; looks upon it again and again;
he looks also here and there, above and below; and if after all this seeking, he
finds nothing but leaves thereon, then he begins to cast in his mind, how he may
know this tree next year; what stands next it, or how far it is off the hedge? But
if there be nothing there that may be as a mark to know it by, then he takes his
hook, and giveth it a private mark–'And the Lord set a mark upon Cain' (Gen 4), saying,
Go thy ways, fruitless fig-tree, thou hast spent this season in vain. Yet doth he
not cut it down, I will try it another year: may be this was not a hitting[11] season. Therefore he
comes again next year, to see if now it have fruit; but as he found it before, so
he finds it now, barren, barren, every year barren; he looks again, but finds no
fruit. Now he begins to have second thoughts, How! neither hit last year nor this?
Surely the barrenness is not in the season; sure the fault is in the tree; however,
I will spare it this year also, but will give it a second mark; and it may be he
toucheth it with a hot iron, because he begins to be angry.
Well, at the third season he comes again for fruit, but the third year is like the
first and second; no fruit yet; it only cumbereth the ground. What now must be done
with this fig-tree? Why, the Lord will lop its boughs with terror; yea, the thickets
of those professors with iron. I have waited, saith God, these three years; I have
missed of fruit these three years; it hath been a cumber-ground these three years;
cut it down. Precept hath been upon precept, and line upon line, one year after another,
for these three years, but no fruit can be seen; I find none, fetch out the axe!
I am sure THIS is the fig-tree, I know it from the first year; barrenness was its
sign then, barrenness is its sign now; make it fit for the fire! Behold, 'now also
the axe is laid unto the root of the trees: therefore, every tree that bringeth not
forth good fruit, is hewn down, and cast into the fire' (Matt 3:10).
Observe, my brethren, God's heart cannot stand towards a barren fig-tree. You know
thus it is with yourselves. If you have a tree in your orchard or vineyard that doth
only cumber the ground, you cannot look upon that tree with pleasure, with complacency
and delight. No; if you do but go by it, if you do but cast your eye upon it: yea,
if you do but think of that tree, you threaten it in your heart, saying, I will hew
thee down shortly; I will to the fire with thee shortly: and it is in vain for any
to think of persuading of you to show favour to the barren fig-tree; and if they
should persuade, your answer is irresistible, It yields me no profit, it takes up
room and doth no good; a better may grow in its room.
Cut it down.
Thus, when the godly among the Jews made prayers that rebellious Israel might not
be cast out of the vineyard, what saith the answer of God? (Jer 14:17). 'Though Moses
and Samuel stood before me, yet my mind could not be toward this people': wherefore
'cast them out of my sight, and let them go forth' (Jer 15:1).
What a resolution is here! Moses and Samuel could do almost anything with God in
prayer. How many times did Moses by prayer turn away God's judgments from even Pharaoh
himself! yea, how many times did he by prayer preserve Israel, when in the wilderness,
from the anger and wrath of God! (Psa 106:23). Samuel is reckoned excellent this
way, yea, so excellent, that when Israel had done that fearful thing as to reject
the Lord, and choose them another king, he prayed, and the Lord spared, and forgave
them (1 Sam 12). But yet neither Moses nor Samuel can save a barren fig-tree. No;
though Moses and Samuel stood before me, that is, pleading, arguing, interceding,
supplicating, and beseeching, yet could they not incline mine heart to this people.
Cut it down.
'Ay, but Lord, it is a fig-tree, a fig-tree!' If it was a thorn, or a bramble, or
a thistle, the matter would not be much; but it is a fig-tree, or a vine. Well, but
mark the answer of God, 'Son of man, What is the vine-tree more than any tree, or
than a branch which is among the trees of the forest? Shall wood be taken thereof
to do any work? or will men take a pin of it to hang any vessel thereon?' (Eze 15:2,3).
If trees that are set, or planted for fruit, bring not forth that fruit, there is
betwixt them and the trees of the forest no betterment at all, unless the betterment
lieth in the trees of the wood, for they are fit to build withal; but a fig-tree,
or a vine, if they bring not forth fruit, yea, good fruit, they are fit for nothing
at all, but to be cut down and prepared for the fire; and so the prophet goes on,
'Behold, it is cast into the fire for fuel.' If it serve not for fruit it will serve
for fuel, and so 'the fire devoureth both the ends of it, and the midst of it is
burnt.'
Ay, but these fig-trees and vines are church-members, inhabiters of Jerusalem. So
was the fig-tree mentioned in the text. But what answer hath God prepared for these
objections? Why, 'Thus saith the Lord God, As the vine- tree among the trees of the
forest, which I have given to the fire for fuel; so will I give the inhabitants of
Jerusalem; and I will set my face against them, they shall go out from one fire,
and another fire shall devour them' (Eze 15:6,7).
Cut it down.
The woman that delighteth in her garden, if she have a slip there, suppose, if it
was fruitful, she would not take five pounds for it; yet if it bear no fruit, if
it wither, and dwindle, and die, and turn cumber-ground only, it may not stand in
her garden. Gardens and vineyards are places for fruit, for fruit according to the
nature of the plant or flowers. Suppose such a slip as I told you of before should
be in your garden, and there die, would you let it abide in your garden? No; away
with it, away with it! The woman comes into her garden towards the spring, where
first she gives it a slight cast with her eye, then she sets to gathering out the
weeds, and nettles, and stones; takes a besom and sweeps the walks; this done, she
falls to prying into her herbs and slips, to see if they live, to see if they are
likely to grow. Now, if she comes to one that is dead, that she is confident will
not grow, up she pulls that, and makes to the heap of rubbish with it, where she
despisingly casts it down, and valueth it no more than a nettle, or a weed, or than
the dust she hath swept out of her walks. Yea, if any that see her should say, Why
do you so? the answer is ready. It is dead, it is dead at root; if I had let it stand
it would but have cumbered the ground. The strange slips, and also the dead ones,
they must be 'a heap in the day of grief, and of desperate sorrow' (Isa 17:10,11).
Cut it down.
There are two manner of cuttings down; First. When a man is cast out of the vineyard.
Second. When a man is cast out of the world.
First. When a man is cast out of the vineyard. And that is done two ways; 1. By an
immediate hand of God. 2. By the church's due execution of the laws and censures
which Christ for that purpose has left with his church.
1. God cuts down the barren fig-tree by an immediate hand, smiting his roots, blasting
his branches, and so takes him away from among his people. 'Every branch,' saith
Christ, 'that beareth not fruit in me, he,' my Father, 'taketh away' (John 15:2).
He taketh him out of the church, he taketh him away from the godly. There are two
things by which God taketh the barren professor from among the children of God: (1.)
Strong delusions. (2.) Open profaneness.
(.1). By strong delusion; such as beguile the soul with damnable doctrines, that
swerve from faith and godliness, 'They have chosen their own ways,' saith God, 'and
their soul delighteth in their abominations. I also will choose their delusions,
and will bring their fears upon them' (Isa 66:3,4). I will smite them with blindness,
and hardness of heart, and failing of eyes; and will also suffer the tempter to tempt
and affect his hellish designs upon them. 'God shall send them strong delusion, that
they should believe a lie: that they all might be damned who believed not the truth,
but had pleasure in unrighteousness' (2 Thess 2:10-12).
(2.) Sometimes God takes away a barren professor by open profaneness. There is one
hath taken up a profession of that worthy name, the Lord Jesus Christ; but this profession
is but a cloak; he secretly practiseth wickedness. He is a glutton, a drunkard, or
covetous, or unclean. Well, saith God, I will loose the reins of this professor;
I will give him up to his vile affections; I will loose the reins of his lusts before
him; he shall be entangled with his beastly lusts; he shall be overcome of ungodly
company. Thus they that turn aside to their own crooked ways 'the Lord shall lead
them forth with the workers of iniquity' (Psa 125:5). This is God's hand immediately;
God is now dealing with this man himself. Barren fig-tree, hearken! Thou art crowded
into a profession, art got among the godly, and there art a scandal to the holy and
glorious gospel; but withal so cunning that, like the sons of Zeruiah, thou art too
hard for the church; she knows not how to deal with thee. Well, saith God, I will
deal with that man myself, 'I will answer that man by myself.' He that sets up his
idols in his heart, and puts the stumbling-block of his iniquity before his face,
and yet comes and appears before me, 'I will set my face against that man, and will
make him a sign and a proverb: and I will cut him off from the midst of my people;
and ye shall know that I am the Lord' (Eze 14:7,8). But,
2. God doth sometimes cut down the barren fig-tree by the church, by the church's
due execution of the laws and censures which Christ for that purpose hath left with
his church. This is the meaning of that in Matthew 18; 1 Corinthians 5: and that
in 1 Timothy 1:20 upon which now I shall not enlarge, But which way soever God dealeth
with thee, O thou barren fig-tree, whither by himself immediately, or by his church,
it amounts to one and the same; for if timely repentance prevent not, the end of
that soul is damnation. They are blasted, and withered, and gathered by men, God's
enemies; and at last being cast into the fire burning must be their end. 'That which
beareth thorns and briars is nigh unto cursing, whose end is to be burned' (Heb 6:8).
Second. And, again, sometimes by 'Cut it down' God means, cast it out of the world.
Thus he cut down Nadab and Abihu, when he burned them up with fire from heaven. Thus
he cut down Korah, Dathan, and Abiram, when he made the earth to swallow them up
(Num 3:4, 16:31-33). Thus he cut down Saul, when he gave him up to fall upon the
edge of his own sword, and died (1 Sam 31:4). Thus he cut down Ananias, with Sapphira
his wife, when he struck them down dead in the midst of the congregation (Acts 5:5,10).
I might here also discourse of Absalom, Ahithophel, and Judas, who were all three
hanged: the first by God's revenging hand, the others were given up of God to be
their own executioners. These were barren and unprofitable fig-trees, such as God
took no pleasure in, therefore he commanded to cut them down. The Psalmist saith,
'He shall take them away as with a whirlwind, both living, and in his wrath' (Psa
58:9). Barren fig-tree, hearken! God calls for the axe, his sword; bring it hither;
here is a barren professor. Cut him down, why cumbereth he the ground?
Why cumbereth it the ground?
By these words the Lord suggesteth reasons of his displeasure against the barren
fig-tree; it cumbereth the ground. The Holy Ghost doth not only take an argument
from its barrenness, but because it is a cumber-ground, therefore cut it down; wherefore
it must needs be a provocation. 1. Because, as much as in him lieth, he disappointeth
the design of God in planting his vineyard; I looked that it should bring forth fruit.
2. It hath also abused his patience, his long-suffering, his three years' patience.
3. It hath also abused his labour, his pains, his care, and providence of protection
and preservation: for he hedges his vineyard, and walls it about. Cumber-ground,
all these things thou abusest! He waters his vineyard, and looks to it night and
day; but all these things thou hast abused.
Further, there are other reasons of God's displeasure; as,
First. A cumber-ground is a very mock and reproach of religion, a mock and reproach
to the ways of God, to the people of God, to the Word of God, and to the name of
religion. It is expected of all hands, that all the trees in the garden of God should
be fruitful: God expects fruit, the church expects fruit, the world, even the world,
concludes that professors should be fruitful in good works; I say, the world expecteth
that professors should be better than themselves. But, barren fig-tree, thou disappointest
all. Nay, hast thou not learned the wicked ones thy ways? Hast thou not learned them
to be more wicked by thy example?–but that is by the by. Barren fig-tree, thou hast
disappointed others, and must be disappointed thyself! 'Cut it down, why cumbereth
it the ground?'
Second. The barren fig-tree takes up the room where a better tree might stand; I
say, it takes up the room, it keeps, so long as it stand where it doth; a fruitful
tree out of that place, and therefore it must be cut down. Barren fig-tree, dost
thou hear? Because the Jews stood fruitless in the vineyard, therefore, saith God,
'The kingdom of God shall be taken from you,' and given to a nation that shall render
him their fruits in their season (Matt 21:33-41). The Jews for their barrenness were
cut down, and more fruitful people put in their room. As Samuel also said to barren
Saul, 'The Lord hath rent the kingdom from thee, and hath given it to a neighbour
of thine that is better than thou' (1 Sam 15:28). The unprofitable servant must be
cast out, must be cut down (Matt 25:27).
Cumber-ground, how many hopeful, inclinable, forward people, hast thou by thy fruitless
and unprofitable life, kept out of the vineyard of God? For thy sake have the people
stumbled at religion; by thy life have they been kept from the love of their own
salvation. Thou hast been also a means of hardening others, and of quenching and
killing weak beginnings. Well, barren fig-tree, look to thyself, thou wilt not go
to heaven thyself, and them that would, thou hinderest; thou must not always cumber
the ground, nor always hinder the salvation of others. Thou shalt be cut down, and
another shall be planted in thy room.
Third. The cumber-ground is a sucker; he draws away the heart and nourishment from
the other trees. Were the cumber ground cut down, the others would be more fruitful;
he draws away that fatness of the ground to himself, that would make the others more
hearty and fruitful. 'One sinner destroyeth much good' (Eccl 9:18).
The cumber-ground is a very drone in the hive, that eats up the honey that should
feed the labouring bee; he is a thief in the candle, that wasteth the tallow, but
giveth no light; he is the unsavoury salt, that is fit for nought but the dunghill.
Look to it, barren fig-tree!
And he answering, said unto him, Lord, let it alone this year also, till I shall
dig about it, and dung it; and if it bear fruit, well; and if not, then after that,
thou shalt cut it down (vv 8,9).
These are the words of the dresser of the vineyard, who, I told you, is Jesus Christ,
for he made intercession for the transgressors. And they contain a petition presented
to an offended justice, praying, that a little more time and patience might be exercised
towards the barren cumber- ground fig-tree.
In this petition there are six things considerable: 1. That justice might be deferred.
O that justice might be deferred! 'Lord, let it alone,' &c., a while longer.
2. Here is time prefixed, as a space to try if more means will cure a barren fig-tree.
'Lord, let it alone this year also.' 3. The means to help it are propounded, 'until
I shall dig about it, and dung it.'[12] 4. Here is also an insinuation of a supposition,
that, by thus doing, God's expectation may be answered; 'and if it bear fruit, well.'
5. Here is a supposition that the barren fig-tree may yet abide barren, when Christ
hath done what he will unto it; 'and if it bear fruit,' &c. 6. Here is at last
a resolution, that if thou continue barren, hewing days will come upon thee; 'and
if it bear fruit, well; and if not, then after that thou shalt cut it down.' But
to proceed according to my former method, by way of exposition.
Lord, let it alone this year also.
Here is astonishing grace indeed! astonishing grace, I say, that the Lord Jesus should
concern himself with a barren fig-tree; that he should step in to stop the blow from
a barren fig-tree! True, he stopped the blow but for a time; but why did he stop
it at all? Why did not he fetch out the axe? Why did he not do execution? Why did
not he cut it down? Barren fig-tree, it is well for thee that there is a Jesus at
God's right hand, a Jesus of that largeness of bowels, as to have compassion for
a barren fig-tree, else justice had never let thee alone to cumber the ground as
thou hast done! When Israel also had sinned against God, down they had gone, but
that Moses stood in the breach. 'Let me alone,' said God to him, 'that I may consume
them' in a moment, 'and I will make of thee a great nation' (Exo 32:10). Barren fig-tree,
dost thou hear? Thou knowest not how oft the hand of Divine justice hath been up
to strike, and how many years since thou hadst been cut down, had not Jesus caught
hold of his Father's axe. Let me alone, let me fetch my blow, or 'Cut it down, why
cumbereth it the ground?' Wilt thou not hear yet, barren fig-tree? Wilt thou provoke
still? Thou hast wearied men, and provoked the justice of God! And 'will ye weary
my God also?' (Isa 7:13).
Lord, let it alone this year.
Lord, a little longer! let us not lose a soul for want of means. I will try, I will
see if I can make it fruitful, I will not beg a long life, nor that it might still
be barren, and so provoke thee. I beg, for the sake of the soul, the immortal soul;
Lord, spare it one year only, one year longer, this year also. If I do any good to
it, it will be in little time. Thou shalt not be over wearied with waiting; one year
and then.
Barren fig-tree, dost thou hear what a striving there is between the vine-dresser
and the husbandman, for thy life? 'Cut it down,' says one; 'Lord, spare it,' saith
the other. It is a cumber-ground, saith the Father; one year longer, prays the Son.
'Let it alone this year also.'
Till I shall dig about it, and dung it.
The Lord Jesus by these words supposeth two things, as causes of the want of fruit
in a barren fig-tree; and two things he supposeth as a remedy.
The things that are a cause of want of fruit are, First. It is earth-bound. Lord,
the fig-tree is earth-bound. Second. A want of warmer means, of fatter means. Wherefore,
accordingly, he propoundeth to loosen the earth; to dig about it. And then to supply
it with dung.
'To dig about it, and dung it. Lord, let it alone this year also, until I shall dig
about it.' I doubt it is too much ground-bound. The love of this world, and the deceitfulness
of riches lie too close to the roots of the heart of this professor (Luke 14). The
love of riches, the love of honours, the love of pleasures, are the thorns that choke
the word. 'For all that is in the world, the lust of the flesh, and the lust of the
eyes, and the pride of life, is not of the Father,' but enmity to God; how then,
where these things bind up the heart, can there be fruit brought forth to God? (1
John 2:15,16). Barren fig-tree, see how the Lord Jesus, by these very words, suggesteth
the cause of thy fruitfulessness of soul! The things of this world lie too close
to thy heart; the earth with its things have bound up thy roots; thou art an earth-bound
soul, thou art wrapped up in thick clay. 'If any man love the world, the love of
the Father is not in him'; how then can he be fruitful in the vineyard? This kept
Judas from the fruit of caring for the poor (John 12:6). This kept Demas from the
fruit of self- denial (2 Tim 4:10). And this kept Ananias and Sapphira his wife from
the goodly fruit of sincerity and truth (Acts 5:5,10). What shall I say? These are
'foolish and hurtful lusts, which drown men in destruction and perdition; for the
love of money is the root of all evil.' How then can good fruit grow from such a
root, the root of all evil? 'Which while some coveted after, they have erred from
the faith, and pierced themselves through with many sorrows' (1 Tim 6:9,10). It is
an evil root, nay, it is the root of all evil. How then can the professor that hath
such a root, or a root wrapped up in such earthly things, as the lusts, and pleasures,
and vanities of this world, bring forth fruit to God?
Till I shall 'DIG' about it.
Lord, I will loose his roots, I will dig up this earth, I will lay his roots bare;
my hand shall be upon him by sickness, by disappointments, by cross providences;
I will dig about him until he stands shaking and tottering; until he be ready to
fall; then, if ever, he will seek to take faster hold. Thus, I say, deals the Lord
Jesus ofttimes with the barren professor; he diggeth about him, he smiteth one blow
at his heart, another blow at his lusts, a third at his pleasures, a fourth at his
comforts, another at his self-conceitedness. Thus he diggeth about him; this is the
way to take bad earth from his roots, and to loosen his roots from the earth. Barren
fig- tree, see here the care, the love, the labour, and way, which the Lord Jesus,
the dresser of the vineyard, is fain to take with thee, if haply thou mayest be made
fruitful.[13]
Till I shall dig about it, and 'DUNG' it.
As the earth, by binding the roots too closely, may hinder the tree's being fruitful,
so the want of better means may be also a cause thereof. And this is more than intimated
by the dresser of the vineyard; 'Till I shall dig about it and dung it.' I will supply
it with a more fruitful ministry, with a warmer word; I will give them pastors after
mine own heart; I will dung them. You know dung is a more warm, more fat, more hearty,
and succouring matter than is commonly the place in which trees are planted.
'I will dig about it, and dung it.' I will bring it under a heart-awakening ministry;
the means of grace shall be fat and good: I will also visit it with heart-awakening,
heart- warming, heart-encouraging considerations; I will apply warm dung to his roots;
I will strive with him by my Spirit, and give him some tastes of the heavenly gift,
and the power of the world to come. I am loth to lose him for want of digging. 'Lord,
let it alone this year also, till I shall dig about it and dung it.'
And if it bear fruit, WELL.
And if the fruits of all my labour doth make this fig-tree fruitful, I shall count
my time, my labour, and means, well bestowed upon it; and thou also, O my God, shalt
be therewith much delighted; for thou art gracious, and merciful, and repentest thee
of the evil which thou threatenest to bring upon a people. These words, therefore,
inform us, that if a barren fig-tree, a barren professor, shall now at last bring
forth fruit to God, it shall go well with that professor, it shall go well with that
poor soul. His former barrenness, his former tempting of God, his abuse of God's
patience and long-suffering, his mis-spending year after year, shall now be all forgiven
him. Yea, God the Father, and our Lord Jesus Christ, will not pass by and forget
all, and say, 'Well done,' at the last. When I say to the wicked, O wicked man, thou
shalt surely die; if he then do that which is lawful and right, if he walk in the
statutes of life, without committing iniquity, he shall surely live, he shall not
die (Eze 33).
Barren fig-tree, dost thou hear? the axe is laid to thy roots, the Lord Jesus prays
God to spare thee. Hath he been digging about thee? Hath he been dunging of thee?
O barren fig-tree, now thou art come to the point; if thou shalt now become good,
if thou shalt, after a gracious manner, suck in the gospel-dung, and if thou shalt
bring forth fruit unto God, well; but if not, the fire is the last! fruit, or the
fire; fruit, or the fire, barren fig-tree! 'If it bear fruit, well.'[14]
And if not, THEN after that thou shalt cut it down.
The Lord Jesus, by this if, giveth us to understand that there is a generation of
professors in the world that are incurable, that will not, that cannot repent, nor
be profited by the means of grace. A generation, I say, that will retain a profession,
but will not bring forth fruit; a generation that will wear out the patience of God,
time and tide, threatenings and intercessions, judgments and mercies, and after all
will be unfruitful.
O the desperate wickedness that is in thy heart! Barren professor, dost thou hear?
the Lord Jesus stands yet in doubt about thee; there is an IF stands yet in the way.
I say, the Lord Jesus stands yet in doubt about thee, whether or no, at last, thou
wilt be good; whether he may not labour in vain; whether his digging and dunging
will come to more than lost labour; 'I gave her space to repent, - and she repented
not' (Rev 2:21). I digged about it, I dunged it; I gained time, and supplied it with
means; but I laboured herein in vain, and spent my strength for nought, and in vain!
Dost thou hear, barren fig-tree? there is yet a question, Whether it may be well
with thy soul at last?
And if not, THEN after that thou shalt cut it down.
There is nothing more exasperating to the mind of a man than to find all his kindness
and favour slighted; neither is the Lord Jesus so provoked with anything, as when
sinners abuse his means of grace; if it be barren and fruitless under my gospel;
if it turn my grace into wantonness, if after digging and dunging, and waiting, it
yet remain unfruitful, I will let thee cut it down.
Gospel means, applied, is the last remedy for a barren professor; if the gospel,
if the grace of the gospel, will not do, there can be nothing expected but cut it
down. 'Then after that thou shalt cut it down.' 'O Jerusalem, Jerusalem, thou that
killest the prophets, and stonest them which are sent unto thee, how often would
I have gathered thy children together, even as a hen gathereth her chickens under
her wings, and ye would not!' Therefore 'your house is left unto you desolate' (Matt
23:37,38). Yet it cannot be, but that this Lord Jesus, who at first did put a stop
to the execution of his Father's justice, because he desired to try more means with
the fig-tree; I say, it cannot be, but that a heart so full of compassion as his
is should be touched, to behold this professor must now be cut down. 'And when he
was come near, he beheld the city, and wept over it, saying, If thou hadst known,
even thou, at least in this thy day, the things which belong unto thy peace! but
now they are hid from thine eyes' (Luke 19:41,42).
After that thou shalt cut it down.
When Christ giveth thee over, there is no intercessor, no mediator, no more sacrifice
for sin, all is gone but judgment, but the axe, but a 'certain fearful looking for
of judgment, and fiery indignation, which shall devour the adversaries' (Heb 10:26,27).
Barren fig-tree, take heed that thou comest not to these last words, for these words
are a give up, a cast up, a cast up of a cast away; 'After that thou shalt cut it
down.' They are as much as if Christ had said, Father, I begged for more time for
this barren professor; I begged until I should dig about it, and dung it. But now,
Father, the time is out, the year is ended, the summer is ended, and no good done!
I have also tried with my means, with the gospel, I have digged about it; I have
laid also the fat and hearty dung of the gospel to it, but all comes to nothing.
Father, I deliver up this professor to thee again; I have done; I have done all;
I have done praying and endeavouring; I will hold the head of thine axe no longer.
Take him into the hands of justice; do justice; do the law; I will never beg for
him more. 'After that thou shalt cut it down.' 'Woe also to them when I depart from
them!' (Hosea 9:12). Now is this professor left naked indeed; naked to God, naked
to Satan, naked to sin, naked to the law, naked to death, naked to hell, naked to
judgment, and naked to the gripes of a guilty conscience, and to the torment of that
worm that never dies, and to that fire that never shall be quenched. 'See that ye
refuse not him that speaketh. For if they escaped not, who refused him that spake
on earth, much more shall not we escape, if we turn away from him that speaketh from
heaven' (Heb 12:25).
From this brief pass through this parable, you have these two general observations:–First.
That even then when the justice of God cries out, I cannot endure to wait on this
barren professor any longer, then Jesus Christ intercedes for a little more patience,
and a little more striving with this professor, if possible he may make him a fruitful
professor. 'Lord, let it alone this year also, till I shall dig about it, and dung
it; and if it bear fruit, well,' &c. Second. There are some professors whose
day of grace will end with, Cut it down, with judgment; when Christ, by his means,
hath been used for their salvation.
First. The first of these observations I shall pass, and not meddle at all therewith;
but shall briefly speak to the
Second, to wit, that there are some professors whose day of grace will end with,
Cut it down, with judgment, when Christ, by his means, hath been used for their salvation.
This the apostle showeth in that third chapter of his Epistle to the Hebrews, where
he tells us that the people of the Jews, after a forty years' patience and endeavour
to do them good by the means appointed for that purpose, their end was to be cut
down, or excluded the land of promise, for their final incredulity. 'So we see that
they could not enter in, because of unbelief.' 'Wherefore,' saith he, 'I was grieved
with that generation, and said, They do alway err in their heart, and they have not
known my ways; so I sware in my wrath, They shall not enter into my rest.' As who
should say, I would they should have entered in, and for that purpose I brought them
out of Egypt, led them through the sea, and taught them in the wilderness, but they
did not answer my work nor designs in that matter; wherefore they shall not, I swear
they shall not. 'I sware in my wrath, they shall not enter into my rest.' Here is
cutting down with judgment. So again, he saith, 'As I have sworn in my wrath, If
they shall enter into my rest; although the works were finished from the foundation
of the world' (Heb 4:4,5). This word 'if' is the same with 'they shall not,' in the
chapter before. And where he saith, 'Although the works were finished from the foundation
of the world,' he giveth us to understand that what preparations soever are made
for the salvation of sinners, and of how long continuance soever they are, yet the
God-tempting, God- provoking and fruitless professor, is like to go without a share
therein, 'although the works were finished from the foundation of the world.' 'I
will therefore put you in remembrance, though ye once knew this, how that the Lord
having saved the people out of the land of Egypt, afterward destroyed them that believed
not. And the angels that kept not their first estate, but left their own habitation,
he hath reserved in everlasting chains under darkness, unto the judgment of the great
day' (Jude 5,6). Here is an instance to purpose, an instance of men and angels: men
saved out of the land of Egypt, and in their journey towards Canaan, the type of
heaven, cut down; angels created and placed in the heavens in great estate and principality;
yet both these, because unfruitful to God in their places, were cut down– the men
destroyed by God, for so saith the text, and the 'angels reserved in everlasting
chains under darkness, unto the judgment of the great day.'
Now, in my handling of this point, I shall discourse of the cutting down, or the
judgment here denounced, as it respecteth the doing of it by God's hand immediately,
and that too with respect to his casting them out of the world, and not as it respecteth
an act of the church, &c. And as to this cutting down, or judgment, it must be
concluded, that it cannot be before the day of grace be past with the fig-tree; but
according to the observation, there are some professors whose day of grace will end
with, Cut it down; and according to the words of the text, 'Then,' after that, 'thou
shalt cut it down.' 'After that,' that is, after all my attempts and endeavours to
make it fruitful, after I have left it, given it over, done with it, and have resolved
to bestow no more days of grace, opportunities of grace, and means of grace upon
it, then, 'after that,' thou shalt cut it down.
Besides, the giving up of the fig-tree is before the execution. Execution is not
always presently upon the sentence given; for, after that, a convenient time is thought
on, and then is cutting down. And so it is here in the text. The decree, that he
shall perish, is gathered from its continuing fruitless quite through the last year–from
its continuing fruitless at the end of all endeavours. But cutting down is not yet,
for that comes with an afterward. 'Then, after that, thou shalt cut it down.'
So then, that I may orderly proceed with the observation, I must lay down these two
propositions:–PROPOSITION FIRST. That the day of grace ends with some men before
God takes them out of this world. And, PROPOSITION SECOND. The death, or cutting
down of such men, will be dreadful. For this 'Cut it down,' when it is understood
in the largest sense, as here indeed it ought, it showeth not only the wrath of God
against a man's life in this world, but his wrath against him, body and soul; and
is as much as to say, Cut him off from all the privileges and benefits that come
by grace, both in this world and that which is to come. But to proceed:
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