These particulars will enable us more fully to understand the details of the Parable. Allegorically, the fig-tree served in the Old Testament as emblem of the Jewish nation [4460] - in the Talmud, rather as that of Israel's lore, and hence of the leaders and the pious of the people. [4461] The vineyard is in the New Testament the symbol of the Kingdom of God, as distinct from the nation of Israel. [4462] Thus far, then, the Parable may be thus translated: God called Israel as a nation, and planted it in the most favoured spot: as a fig-tree in the vineyard of His own Kingdom. And He came seeking,' as He had every right to do, fruit thereon, and found none.' It was the third year [4463] that He had vainly looked for fruit, when He turned to His Vinedresser - the Messiah, to Whom the vineyard is committed as its King - with this direction: Cut it down - why doth it also deteriorate the soil?' It is barren, though in the best position; as a fig-tree it ought to bear figs, and here the best; it fills the place which a good tree might occupy; and besides, it deteriorates [4464] the soil (literally: {hebrew}). And its three years' barrenness has established (as before explained) its utterly hopeless character. Then it is that the Divine Vinedresser, in His infinite compassion, pleads, and with far deeper reality than either Abraham or Moses could have entreated, for the fig-tree which Himself had planted and tended, that it should be spared this year also,' until then that I shall dig about it, and dung it,' - till He labour otherwise than before, even by His Own Presence and Words, nay, by laying to its roots His most precious Blood. And if then it bear fruit' - here the text abruptly breaks off, as implying that in such case it would, of course, be allowed to remain; but if not, then against [4465] the future (coming) year shalt thou cut it down.' The Parable needs no further commentation. [4466] In the words of a recent writer: [4467] Between the tree and the axe nothing intervenes but the intercession of the Gardener, Who would make a last effort, and even His petition applies only to a short and definite period, and, in case it pass without result, this petition itself merges in the proposal, "But if not, then cut it down."' How speedily and terribly the warning came true, not only students of history, but all men and in all ages have been made to know. Of the lawfulness of a further application of this Parable to all kindred circumstances of nation, community, family, nay, even of individuals, it is not necessary to speak.
3. The third Parable of warning - that of the Great Supper [4468] - refers not to the political state of Israel, but to their ecclesiastical status, and their continuance as the possessors and representatives of the Kingdom of God. It was spoken after the return of Jesus from the Feast of the Dedication, and therefore carries us beyond the point in this history which we have reached. Accordingly, the attendant circumstances will be explained in the sequel. In regard to these we only note, how appropriately such a warning of Israel's spiritual danger, in consequence of their hardness of heart, misrepresentation, and perversion of God's truth, would come at a Sabbath-meal of the Pharisees, when they lay in wait against Him, and He first challenged their externalising of God's Day and Law to the subversion of its real meaning, and then rebuked the self-assertion, pride, and utter want of all real love on the part of these leaders of Israel.
What led up to the Parable of the Great Supper' happened after these things: after His healing of the man with the dropsy in sight of them all on the Sabbath, after His twofold rebuke of their perversion of the Sabbath-Law, and of those marked characteristics of Pharisaism, which showed how far they were from bringing forth fruit worthy of the Kingdom, and how, instead of representing, they represented the Kingdom, and were utterly unfit ever to do otherwise. [4469] The Lord had spoken of making a feast, not for one's kindred, nor for the rich - whether such outwardly, or mentally and spirtually from the standpoint of the Pharisees - but for the poor and afflicted. This would imply true spirituality, because that fellowship of giving, which descends to others in order to raise them as brethren, not condescends, in order to be raised by them as their Master and Superior. [4470] And He had concluded with these words: And thou shalt be blessed - because they have not to render back again to thee, for it shall be rendered back to thee again in the Resurrection of the Just.' [4471]