The Tale of Two Fig Trees
When it comes to the comings of Christ, the parables shed much light on why the Son of God came. Contrary to the prevailing evangelical notion, Jesus came for more than to simply save sinners. He came to a specific people, at a specific time, in a specific context, for a specific and dual-functioning purpose. That purpose was to bring judgment upon His enemies and salvation to His people, which can be demonstrated throughout the parables of Christ.
For instance, when Christ comes, He will identify two groups of people in His incarnation. One that will be prepared for judgment. And the other who will be prepared for His blessings. These two themes show up in the vast majority of parables and give us insight into Jesus’ conception of His incarnation.
For instance, in one parable you have the righteous man building his house upon the rock, while the wicked builds in hubris upon the sand (Luke 6:46-49). In that story, the righteous man survives the near-term calamity and experiences ongoing blessings while the wicked man undergoes sudden destruction when the storm appeared.
Truth from parables like these can be applied in spiritual and universal ways since all who build their life on Jesus Christ will be ultimately and eternally spared, whereas building on anything else will warrant eternal calamities forever. But, spiritualized interpretations often miss the poignant reality this would have conveyed to the original audience. Jesus is warning that a first-century storm is coming and only those who were with Him would survive it, which gained terrifying clarity in the events of AD 70.
This kind of dualism between the imminent doom of the wicked and the near blessing of the righteous is too overt to ignore. For instance, the sheep will be brought into blessing, whereas the goats will be set apart for destruction (Matthew 25:31-36). The wheat is to be stored in Christ’s heavenly barns while the tares will be thrown into the flames (Matthew 13:24-30). The branches that bear fruit will be pruned for greater fruitfulness, and all those who are fruitless will be burned for their worthlessness (John 15:1-11). The king will bring new guests into the joy of His wedding while sending his armies to destroy the ones who were found unworthy (Matthew 22:1-14). On and on we may go.
Clarifying Parabolic Time
Some of these parables helpfully add a clarifying element of time, which let us know more will be going on in the first century than a hyper-spiritual application can account for. In the spiritual application, the parables were written for me, my benefit, and concern the things going on in my world. Jesus’ parables, however, clearly address events that apply to His contemporaries and things that will be happening in their world even while we still find comfort and application in them as well.
For instance, Christ the master will go on a long journey. When He returns, He will bless the slave who is found doing what He commanded (Luke 12:35-44). But, to the one who is lazy, wicked, and evil, He will bring violence, death, and destruction (Luke 12:45-48). This happened in AD 70.
The temptation today is to read a multiple thousand-year gap into texts like these, supposing that its contents apply to us or some future generation. Beyond breaking the most basic rules of Biblical hermeneutics, this is not how the story world of a parable works. In the parable, a human master goes on a human journey that seemed especially long to his human servants. When he returned, those same servants were still alive. Some were rewarded for their faithfulness while their master was away. The others were punished and even killed for their wickedness.
Had the master in the story left on a two-thousand-year journey, both he and his slaves would have to be near immortal to survive until he returned, which cannot be Jesus’ point. But, if Jesus was preparing His disciples for the forty-year gap that existed between His ascension and judgment coming on Jerusalem in AD 70, the parable would make great sense. Jesus’ return would bring blessing to the ones who were committed to following Him. But, death and destruction for those who remained in their rebellion, such as the Jews.
One triad of parables makes this blessing / judgment coming of Christ undeniably clear. In Matthew 21-22, Jesus tells three successive parables, one right after the other, where one group will gain tremendous blessings and the other awful judgments. In the first, Jesus interprets the parable of the two sons, telling the Pharisees that the prostitutes and tax collectors will get into heaven ahead of them (Matthew 21:28-32). In the second, He interprets the parable of the landowner, warning the Jews that God’s kingdom will be taken away from them at His coming, and given to a people who will produce His fruit (Matthew 21:33-46). And in the third, Jesus reveals that the Jews were found unworthy to participate in His coming Kingdom so they are thrown out where there is weeping and gnashing of teeth (Matthew 22:1-14).
In each of these parables, the coming of the Son of Man is accomplishing a dualistic purpose. For the elect, Jesus’ coming will usher them into all the salvific blessings and eschatological joys available in God’s newly inaugurated Kingdom, the Church. For those who reject Him, there will be suffering, weeping, gnashing teeth, and imminent destruction. To the Jews, this happened during their lives, when their city was set on fire, their temple was devoted to destruction, and the Old Covenant kingdom of shadows and types came to a sudden cataclysmic end.
The parables Jesus taught prepared the discerning disciple for this apocalyptic outcome.
The Prophets and Dual Purpose Comings
This same theme of salvation and judgment at the Messiah’s coming shows up in the prophetic writings as well. For instance, in Joel 2, God promises to blow a trumpet of war, empowering a Northern army to bring swift and awful judgment against the Jews of the first century (Joel 2:1-11). But, His coming will also provide a way of salvation for the elect who will repent (Joel 2:12-17). In case we doubt the first-century timing of this prophecy, Joel cites Pentecost, and the indwelling of the Holy Spirit, as the sign that will identify when his prophecy will occur. Here again, we see that Messiah’s first-century coming will be good news for some and terrifying for others.
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Gay Idioms Don’t Time Travel
Pro-gay theology advocates have tried to undermine the historic Christian teaching on sexuality for decades. The problem with their approach has often been their inability to follow commonsense interpretive rules that help determine the meaning of any text, not just the Bible. When they violate these rules, they can make Scripture say anything.
“Did you know that Jesus helped his friend come out?” That’s how one pro-gay theology activist starts his video. Then he shares a New Testament passage in which Jesus supposedly tells LGBT people to come out of the closet and show their true selves, implying that Jesus affirms living a life satisfying LGBT desires. Before we get to the passage, we need to unpack how to interpret an important literary device: the idiom.
An idiom is a phrase whose meaning can’t be deduced from the individual words. For example, if I say, “It’s raining cats and dogs,” you know I mean it’s raining hard, not that felines and canines are falling from the sky. Notice the meaning of the phrase doesn’t emerge from the words “cats and dogs.” Rather, the combination of words has an established usage that’s understood by modern English speakers.
Idioms, however, lose their meaning when they are translated into another language, moved to a different culture, or transported to another time period. If I translate “It’s raining cats and dogs” into Russian, the phrase will lose its meaning. You would have to use a different group of words that carries the same meaning in Russian. It’s also possible that in 2,000 years (assuming the English language remains), the phrase “It’s raining cats and dogs” will no longer be understood to mean it’s raining hard.
That’s why it’s important to remember the Bible was not written in English, in our culture, or in a remotely similar time period. Biblical languages have their own figures of speech, and, most relevant to my point, idioms don’t time travel. Words used to create idioms back in the first century don’t mean the same thing today and vice versa. Sometimes, though, a reader today will see a group of words in Scripture and interpret them through the lens of modern English when the biblical author neither used English words nor meant to communicate the idiom they have in mind.
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The Paradoxical Pattern of Jesus’s Life
Just as God did for his Son, so for his adopted sons he is always at work turning bad situations ultimately (whether in this life or later) into good ones, reversing defeat into victory. This general principle of ironic reversion, according to which God is constantly working in favor of his people, is set forth lucidly in this twenty-eighth verse: “And we know that God causes all things to work together for good to those who love God,” those who have trusted in Christ’s saving death (see also Rom. 8:30–34). Roman Christians to whom Paul was writing needed to be reminded of this truth since they were undergoing various forms of suffering and persecution because of their faith. Just as we today might be tempted to feel forsaken by God, so Paul’s original readers were fearful that their lamentable circumstances could be an indication that God had abandoned and forgotten them.
Bringing Good Out of Evil
The life of the Christian is based on and modeled after that of Jesus Christ. Christ persevered in his faith in spite of pressures to compromise and was killed because of it. Nevertheless, his death was reversed into life and was overcome through resurrection. Jesus’s ironic overcoming is pictured in Revelation 5:5–6, 11–12:
Behold, the Lion of the tribe of Judah. . . . And I saw . . . a Lamb standing, as though it had been slain. . . . And I heard the voice of many angels . . . saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!”
Jesus conquered the forces of evil through both his death and his resurrection. John first hears that Jesus overcame as a lion (Rev. 5:5), but when he sees a vision of his Lord, he perceives exactly in what manner Jesus won his victory: Jesus overcame by being overcome at the cross. The cross itself was an invisible victory over satanic forces and was subsequently expressed visibly in his resurrection body. So the Lamb slew his spiritual opponents by allowing himself to be slain temporarily (see Rev. 1:18; cf. 4:67 and 5:5–6 with 15:21). This is why immediately before his death he told his disciples, “Take courage; I have overcome the world” (John 16:33).Christians should reflect in their lives the same paradoxical pattern of their Lord’s life. We also must persevere in faith through temptations to compromise. When we remain steadfast in belief, we also, like our Savior, will suffer tribulation. Yet our victory lies in the continued maintenance of faith in the face of discouraging circumstances. Jesus says, “If any one wishes to come after me, he must deny himself, and take up his cross and follow Me” (Matt. 16:24). Christ is saying not merely that we should model our lives after his life but that it must be so modeled, and will be, if we are genuine believers. Christians must overcome through faith while suffering, as Jesus did.
God Works for Our Good
It is helpful to focus on Romans 8:28 in its immediate context in Romans 8. Just as God did for his Son, so for his adopted sons he is always at work turning bad situations ultimately (whether in this life or later) into good ones, reversing defeat into victory.
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Dealing with Death and Disease
Admit your fears to God and others. I don’t know all the reasons why the Lord allows us to suffer. I do know that He uses our pain to conform us to Christ. Confessing our fears gives people the opportunity to pray for us and encourage us to keep our eyes on Jesus, not our suffering. It allows us to bear one another’s burdens and fulfill the law of Christ (Gal. 6:2).
“I see a spot we need to keep an eye on.” Cancer. It wasn’t a diagnosis that I ever expected to hear as a young man about to start a family. Immediately, my mind filled with questions: How will I tell my wife? How will she manage if I die? What will the treatment cost? Am I ready to die?
There were no words in the immediate aftermath. It helped that the cancer with which I’d been diagnosed has a 95 percent cure rate, but I’d be lying if I said that eliminated my worries. A 95 percent cure rate isn’t a 100 percent cure rate. Would I be part of the “unlucky” few? How would it be possible to maintain a straight face and tell my wife that “everything’s going to be all right” when I had no control over that? Sometimes things don’t turn out all right—at least in the short term.
As scary as that moment was, it pales in comparison to what I felt when I heard the news my wife and I received just after our fourth child was born a little over two years ago. “Your son has Pfeiffer syndrome, a rare genetic disease that affects one in one hundred thousand people. We don’t know what this means for him yet. He will certainly have developmental delays, but his prognosis could be anything from a normal life to severe mental and physical limitations to death.” I’m paraphrasing a bit here, for the doctors did not say things so matter-of-factly. But it was the most frightening moment of my life. How were we ever going to handle this?
People die every day. Babies, teenagers, young mothers, middle-age fathers, the elderly—death is no respecter of persons. It’s not exactly true that the only sure things in life are death and taxes. You can avoid taxes. If you’re willing to put up with jail time, you need not pay the tax man. Death, on the other hand, is certain. Apart from those who are living when the Savior returns to consummate His kingdom, no one gets out of this world alive. And long before we breathe our last, all of us are going to face disease and watch friends and family suffer, or even suffer ourselves. Right now, as I am updating this article, the whole world is dealing with the COVID-19 pandemic. Death and disease are very much on everyone’s mind.
Why do we fear death so much? For non-Christians, the answer is easy. No matter how they suppress the truth in unrighteousness, whether by atheism, agnosticism, or false religion, they can’t escape their God-given awareness that they’ve broken His law and deserve hell.
Christians also fear death and disease. Of course, we know that we’re not supposed to, and we’d never tell anyone that we harbor such fears. Certainly, we know all the right things to say about death: God is sovereign. He has a good purpose in my pain.
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