Luke 13:6-9 He spoke also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.… I. THE VINE-DRESSER'S PETITION AND REQUEST. 1. The matter of the request — "Lord, let it alone." It is the special duty of faithful ministers and pastors and labourers in God's vineyard, to divert and keep off that wrath, vengeance, and judgment which He threatens, and which is near to their people (see Joel 1:13; Joel 2:17; Isaiah 62:6, 7). The ground hereof is this. 1. Because ministers are middle persons, as it were betwixt God and the people: they mediate and deal betwixt both; as it is declared expressly of Moses (Exodus 19:1). This is one thing which makes for this work to be performed by them; and then, which we may add hereunto, the affection which does belong unto them from this relation. This it makes for it also. When a child is in any danger, who should sooner speak for it than the father? When a sheep is ready to be swallowed up, who should sooner interpose than the shepherd? When a city is ready to be betrayed, who should sooner bestir himself than the watchman and governor of it? Why thus it is now with those who are ministers and pastors of the Church. They are fathers, they are shepherds, they are spiritual watchmen, and what not to work them, and to engage them hereunto. This very expression in the text carries an argument with it, wherein they are called dressers of the vineyard, who are much concerned in the safety of those trees that belong unto it, as a piece of their own handy-work. This it first of all shows us, how that ministers not only serve to instruct God's people, but to protect them; not only to show them their duty, but to keep off their ruin. 2. The determination of the time for the exercise and continuance of this forbearance — "This year also."(1) This implies that He had for some time let it alone already (see Genesis 6:3; 2 Chronicles 36:15, 16). This the Lord is pleased to do upon divers considerations. (a) Out of His nobleness, and royalty, and generosity of mind, as we may so express it. To show that He does not take pleasure or delight in the death of sinners, as He hath sometimes told us. He loves not to destroy there where He can any way spare. (b) The Lord does thus with many people, that thereby He may leave them so much the more inexcusable, and may be justified in His proceedings against them, when He comes to judgment indeed; that all men's mouths may be stopped, and that they may believe so much the more fully in God. (c) Sometimes, to exercise this patience of the vine-dressers themselves, which labour and take pains about these fig-trees, God will hereby sometimes prove them, and God will sometimes hereby trouble them; as St. Paul observes it in himself, from the non-proficiency and impenitency of the Corinthians (2 Corinthians 12. ult). And by His own patience and forbearance of such persons, God will leave them His ministers to a spirit of patience and forbearance in themselves, in conformity to God's own example. (2) This implies a further desire of continued patience and forbearance; which proceeds upon these grounds. (a) That speech, love, and affection, which they bear unto them. Hatred is all for destroying; and that out of hand. But love, it is desirous of sparing, and preserving of the party beloved, as long as it can. (b) There is ground for this desire and request of ministers in the behalf of their people, from that hope which they are willing to conceive of their amendment and reformation. (c) This disposition in ministers proceeds out of respect to themselves, and a holy jealousy and suspicion which they may conceive of their own neglectfulness. II. THE CONDITIONS WHICH THIS PETITION PROCEEDS UPON. These are twofold. The one is taken from himself "Till I shall dig about it, and dung it." And the other is taken from the fig-tree, upon supposition, either of amendment or incorrigibleness. "If it bear fruit, well; if not, then after that thou shalt cut it down." We begin first of all with the former, viz., that which is taken from himself — "Till I shall dig," etc. Where there are two things observable of us. 1. The phrase or expression. 2. The doctrine or notion which is contained under it, and is exhibited to us from it. For the First: The phrase or expression. We may here take notice of the nature and condition of a minister's work and employment; which, because it is expressed to us by digging and dunging, is hereby signified to be a very difficult and laborious service. Now, Secondly: For the thing itself, or notion. Taking this passage in the scope and connection of it, there is so far hereby signified and intimated unto us the efficacy and advantage of the ministry to such a purpose as is here expressed. "Till I shall dig about it, and dung it"; as who shall say, that would do it. From whence we may note thus much: That the labour and pains of the ministers is a means whereby God hath sanctified and appointed for the good and edification of the people. If anything do them good, and make them to be that which they should be, this is that which must do it — preaching and taking pains with them. The second is taken from the fig-tree, by way of a double supposition. Either, first, of future fruitfulness. "If it bear fruit, well"; or, secondly, of further incorrigibleness; and, "if not, then," &c. First, to speak of the former; to wit, the supposition of future fruitfulness. "If it bear fruit, well." This word, "well," it is not expressed in the original text, but it is necessarily supplied here in our English translation, to make the sense complete. First, "Well": that is, well for the Lord and Master of the vineyard: well for thee; it shall be well. So, when the fig-tree bears fruit, it is well for him that owns it (Proverbs 27:18). And so it is here; when a people prove fruitful, God Himself is so much the better for it. This must not be taken strictly and rigorously, but by way of dispensation. God reckons and accounts Himself profited when we do that which is our duty before Him; when we are active and fruitful in goodness, and answer those gracious opportunities and advantages of being better which God in goodness affords unto us, we do thereby the more honour God and express His grace in us, as it becomes us to do. "Herein is My Father glorified, in that ye bear much fruit," says Christ Himself to His disciples (John 15:8). Secondly, "Well": that is, well for the husbandman and dresser of the vineyard. "Well," that is, well for thee. It is well for the minister when the people thrive in goodness, and are fruitful in every good work: namely, upon this account; because he sees some good success and effect of his labour amongst them. Thirdly, well for the vineyard, and the rest of the trees in it. One barren and unfruitful fig-tree may spoil a whole set and row of trees besides. It prejudices other plants which are near it. On the other hand, when any are fruitful, and active, and zealous in goodness; their zeal, it provokes many others so much the more to piety. And so it is well for the vineyard. Lastly, and more especially; well, for the fig-tree itself. It is well for every particular person, when of barren, he comes to be fruitful in every good work (Psalm 128:2). And so much may suffice to be here spoken of the first supposition mentioned; to wit, of future fruitfulness, in these words, "If it bear fruit, well." The second is, of further incorrigibleness; in these; "and if not, then, after that, thou shalt cut it down." Which words, "after that," seem to carry a double reference and respect with them. The one is to the Lord of the vineyard; patience and forbearance towards it. "After that"; that is, after that thou hast let it alone for one year longer, as I desire of thee; if after that it shall still prove unfruitful, then do thus and thus with. it. The second is, to the vine-dresser's pains and labour about it. "After that," that is, after that I have digged about it, and dunged it; if after that it shall yet prove no better, but remain barren and unfruitful still; then, I say, no more of it, but this; that "thou shalt cut it down." And here, again, this expression — "Thou shalt cut it down," it hath a double emphasis with it. First, an emphasis of prediction; and secondly, an emphasis of permission. An emphasis of prediction "Thou shalt cut it down," that is, thou wilt cut it down: there is nobody that can hinder thee. An emphasis of permission — "Thou shalt cut it down"; that is, thou mayest cut it down; there is nobody will hinder thee. From both together, we have these two points observable of us: First, that a people's continued unfruitfulness, after God's long expectations from them, and forbearance of them, makes His judgments to fall unavoidably and irrecoverably upon them. After that, thou wilt cut it down; it is a word of prediction or commination. Secondly, that a people's continued unfruitfulness, after long enjoyment of the means and labours of the ministers amongst them, it takes off the prayers and intercessions of the ministers for them. After that, thou mayest cut it down. And so it is a word of permission, or submission, to the will and mind of the Lord of the vineyard. (Thomas Herren, D. D.) Parallel Verses KJV: He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. |
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