There are three fruit-bearing trees, much esteemed and cultivated by the inhabitants of Palestine, which are fruitful in instructing us who possess and peruse the New Testament. They are the olive-tree, the fig-tree, and the vine. It was these of which Jothan made mention in his parable to the men of Shechem, which furnish parabolic teaching about Gentiles, Israel, and Christians. Privilege, profession, fruit-fulness, such are the topics in illustration of which these trees are severally introduced.

1. The olive-tree furnishes special instruction for Gentiles, as such, in the way of dispensational teaching. We meet with it once in this manner in Rom. 11:, where a word of warning is given to those who are not of the race of Israel. Promises belonged to Israel as the children of Abraham. (Rom. 9:4.) To the covenants of promise Gentiles were strangers. (Eph. 2:12.) Promises there were, as has been remarked, about Gentiles, but not to them. To Abraham they were made and to his seed. (Gal. 3:16.) Israel, on the ground of their lineage " after the flesh," looked for the fulfillment and enjoyment of them. John the Baptist had warned them how mistaken they would find themselves, if they trusted in this matter to natural birth without being born of God. God could of the stones around them raise up children to Abraham. The warning was in vain, as far as the nation was concerned. For they rejected the One to whom the promises made to Abraham were confirmed- that One was Christ, the patriarch's seed. God, therefore, has cast them off, nationally, for a time, and is now dealing with Gentiles. It is of this dispensational change that Paul writes in Rom. 11:, and, to illustrate it in a manner within the comprehension of his readers, he makes use of the simile of an olive-tree, with which those in Italy would be familiar. From this tree, a good olive-tree, some of the branches have been broken off, that is all the nation of Israel, except the remnant according to the election of grace, who remain branches in the olive-tree, where they, had always been.

Into this same tree other branches have been grafted, taken from a wild olive-tree, one which had never been brought under culture. Now these are the Gentiles, with whom God is at present dealing in sovereign goodness, brought thus outwardly into connection with Abraham, "the root of promise – the root, to carry out the figure, of the olive-tree. Before the cross God was dealing with Israel as the elect nation, but not directly with the Gentiles. Privileges belonged to the former, in which the latter had no part. The Syrophoenician woman had to acknowledge that. She felt it, and she owned it. After the cross a new feature in God's dealings with man was displayed. The privileges which had marked Israel as God's special people on earth they enjoyed no longer, for they continued in unbelief. The aged Simeon had declared that the child he held in his arms would be "a light for revelation of the Gentiles," to bring them out of the obscurity in which they had hitherto been dispensationally, as those with whom God could prominently deal in goodness; and Paul teaches us this took place when Israel for a time, as a nation, was cast off.

Advantages, then, Gentiles now possess such as they never had before the cross. The root of promise has not changed. The olive-tree has not been cut down, but some branches have been broken off, and branches from a wild olive-tree have been grafted in on the principle of faith. As grafted in they partake of the "root and fatness of the olive tree." Privileges are theirs, as brought into direct association with the root of promise, Abraham, the father of the faithful. What flows from the root, therefore, they share in ; "of the root and fatness of the olive-tree" they partake, being, as Gentiles, grafted in by faith into the line of promise on earth.

Now this is not salvation, for they might be " cut off." It is not church position, for church position is new both to Jews as well as to Gentiles who enjoy it. But here it is, Gentiles coming in to share the privileges on earth as those who, as faithful among the Jews, had never lost them. We say on earth, for the simile of the tree teaches us, that the position thus illustrated is one enjoyed on earth.

Would, then, the Gentiles continue in this privileged place ? That depended upon them. " If thou continue in goodness." Have they? One must surely admit they have not. Excision, therefore, must take place. And, if the natural branches abide not in unbelief, they shall be grafted into their own olive-tree. The good olive-tree is Israel, the root is Abraham; and the advantages Gentiles as such possess they can lose by unfaithfulness, for they stand in that place only by faith. God is now visiting the Gentiles (Acts 15:14), and the outward result of this is what we term Christendom. Privileges those possess who are part of Christendom, but these privileges entail responsibility. Could the Gentile glory, then, over the branches broken off? He could not. To the Jew his natural place was in the olive-tree, it was only through his sin of unbelief that he was broken off. To the Gentile it was of divine goodness that he was there at all, grafted in on the principle of faith, to be continued there only if he abode in God's goodness. All those, then, who are really saved are in the olive-tree, but far more than they are numbered amongst its branches. It takes in the faithful remnant of Israel. It includes all Christendom. The Gentiles, if once cut off, will never be restored. The
Jews may be, and will, if they abide not in unbelief. How truly will that be felt and confessed by and by, when that which Zech. 8:13 says, shall receive its accomplishment !

2. The fig-tree suggests teaching of a different order, and was used as an illustration to a different audience. The Lord made use of it when warning Israel, and instructing His disciples. (Luke 13:6-9; Matt. 21:19-21; Mark 11:12-14, 20-23.) Its fruit makes it of such value. If the tree is fruitless, why let it occupy the ground? Now there is one feature in the fig-tree which made it so suited to depict the state of Israel. Its flowers are formed before the bursting out of its leaves. Hence the presence of leaves suggests the promise and appearance of fruit. One sees at once, then, how fit an emblem such a tree would be of Israel, who by profession were God's people, but who, nevertheless, when the Lord came, proved by rejecting Him their unfruitfulness for God. The olive-tree, as an evergreen, fitly represents the continuance of the line of promise on earth, which would never end, even in appearance, during all the ages that should precede the establishment of the kingdom of God in power upon earth. As the olive-tree from its character suggests the thought of continuance, the fig-tree from its habit is well adapted to illustrate profession, which should be accompanied by the proofs of fruitfulness. And if it lacks such proofs, cutting down surely the tree richly deserves. God's forbearance, then, with the nation of Israel till the cross, the parable of the fig-tree in Luke 13:sets forth. The sentence on the barren but leaf-clothed tree on Olivet was the indication of the carrying out of the judgment against Israel, of which the Lord had previously warned the people. A tree cut down ceases to be seen by men. Israel, as an ordered nation, would cease to exist. Profession without fruitfulness will never do for God.

3. Turning to the vine, we get instruction of a different character. It speaks of, and to, Christians in truth.

God had a vine, which He had brought out of Egypt:that vine was Israel. (Ps. 80:8-2:) A vine which is unfruitful is useless, as Ezekiel (15:2-4) reminded his countrymen. The Lord then, in Jno. 15:, teaches His disciples that He is the true vine :hence, fruitfulness in them could only be produced as they abode in Him. For those who were of the Jewish race this teaching was important :national position, a lineage after the flesh, such would not avail. They must abide in Christ to bear fruit for God:-teaching, too, this for us, useful, needful at all times. "I am the true vine, and My Father is the husbandman. Every branch in Me that beareth not fruit He taketh away :and every branch that beareth fruit, He purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in Me. I am the vine, ye are the branches :he that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing. If a man abide not in Me, he is cast forth as a branch, and is withered ; and men gather them, and cast them into the fire, and they are burned. If ye abide in Me and My words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is My Father glorified that ye bear much fruit; so shall ye be My disciples." (Jno. 15:1-8.)

When we come to the Lord's teaching about the vine, we leave dispensational truth about Gentiles and Jews, and come to that which is vitally important. But, to understand it aright we must ever remember, that the simile of a tree suggests something which is upon earth, not something about heaven. Keeping this in mind, we shall understand the bearing of what He says. He speaks of that which is seen upon earth :a branch, therefore, might be in the vine and yet be unfruitful. But no one could be in Christ before God without being really a child of God. If we bring in standing before God when we read of the vine, we shall get all wrong. If we remember that a tree is a simile of something existing upon earth, we shall be kept right. A branch, therefore, in the vine is a professing Christian. There might be that without the person being a true believer. At the moment the Lord was speaking there was a marked illustration of it in Judas Iscariot. He was one of the twelve, appeared to be a believer, was a branch in the vine ;but his occupation at that very moment indicated that he had not abode in Christ. Mere profession, then, would not do. He is not merely impressing on them that there must be reality and life to be fruitful; He is telling them how, and how only, they can be fruitful, viz., by abiding in Him. The curse on the fig-tree showed that God would not be satisfied without fruit. The Lord's teaching about the vine makes plain how fruitfulness can be insured. Professors there might be, there have been, there are still. Of such, if that is all they are upon earth, the Lord speaks in ver. 6, but let the reader remark He does it in language which, while pointedly showing the dreadful future of such, carefully guards against the idea of any real Christian perishing. Speaking to those who were true, He says, " Ye." Describing the barren professor, He says, "If a man" etc. There is no discouragement to the weakest believer. There is the most solemn warning for the mere professor. -Bible Witness and Review.