As we have seen, the Fig Tree as referenced throughout Scripture, is in fact the Torah – the commandments of YAH. Let us pick up this discussion with a verse from the Song of Solomon, or, in the original title of the scroll, Shiyr Hashriym.
Shiyr Hashriym 2:8-13
The voice of my darling! Behold, he comes leaping over the mountains, running over the hills. 9 My darling is like a gazelle or a fawn of the deer: behold, he stands behind our wall, peering from the windows, gazing through the lattices. 10 My darling answered, and said to me, Arise, my shepherdess, my lovely one, and come away. 11 Behold! The winter weather is past, the downpour is past; 12 The flowers are seen in the land; the time of pruning has attained, and the sound of the turtledove is heard in our land; 13 The fig tree puts forth her green figs, and the vines with the tender grape give scent. Arise, my lovely shepherdess, and come away.
In this verse, we see that the winter weather has past, and the downpour is past. Of course, we who see this scroll as prophecy concerning the taking of the Bride by the Bridegroom (the gathering of the remnant of the house of Yisra’el to the coming King of Kings), this winter weather and downpour may be a metaphor concerning the ongoing tribulation of the qodeshiym (saints) in our world today.
We have discussed this before, when discussing the time of MASHIACH in the wilderness (b’midbar). You recall his departure was for forty days. When we expand this prophetically to reach an outer macro, the expansion can be: one day (yom) equals a year (shanah), but the word for year (shanah) can also mean a jubilee year (yovheliym shanah), giving us an outer boundary of the time period as forty jubilees (40 x 50 years = 2,000 years). This places the body of MASHIACH – the kahil’oth am qodesh – in the wilderness of diaspora for 40 jubilees or 2,000 years.
Let us reflect on this a bit more.
Bemidbar (Numbers) 14:34
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
During the first exodus, the house of Yisra’el (Yashar’el) commenced their journey from Mitsrayim (Egypt) to the adamah qodesh (Holy Land), which could have been accomplished in as little as 11 days. But, there was much to learn.
Yovheliym (Jubilees) 50:4
Wherefore I have ordained for you the year weeks and the years and the jubilees: there are forty nine jubilees from the days of Adam until this day, and one week and two years: and there are yet forty years to come for learning the commandments of YAHUAH, until they pass over into the land of Kena`an, crossing the Yarden to the west.
This remarkable verse tells us that the house of Yisra’el would not pass over into the adamah qodesh (Holy Land) until the completion of 49 jubilees, plus one week of years (7 years), plus two years (2), plus the forty years required to learn the Torah (40), for a total of 49 jubilees and 49 years. In short, Yisra’el enters the land on the first day of the 50th jubilee, counting from the breath of ELOHIYM in the nostrils of Adam forward (who exited the garden on the 1st day of the first jubilee).
Again, the word used for years here is shanah שָׁנָה, which means a year, but also a revolution of time, or a whole age. It is possible therefore, that shanah also refers to a jubilee year, giving us a revolution of time of 50 years. (And the word used to describe the numbers of years in a jubilee is fifty, not forty-nine).
Vayiqra (Leviticus) 25:11
A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which grows of itself in it, nor gather the grapes in it of your vine undressed.
As a consequence, the second exodus and the forty years in the wilderness is not set to occur, it is now set to be completed, because the house of Yisra’el in the body of MASHIACH has been in diaspora for forty jubilee years since the proclamation of MASHIACH at the synagogue in Natsareth (Nazareth) on Yom Kippuriym in the year 17 AD:
Lucas (Luke) 4:16
And he came to Natsareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Shabbat, and stood up for to read. 17 And there was delivered unto him the cepher of the prophet Yesha`yahu. And when he had opened the cepher, he found the place where it was written, 18 The RUACH ADONAI YAHUAH is upon me, because he has anointed me to preach the Besorah to the poor; he has sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of YAHUAH. 20 And he closed the cepher, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. 21 And he began to say unto them, This day is this Scrip-ture fulfilled in your ears.
Let us then consider our verse from the Song of Solomon:
The fig tree puts forth her green figs, and the vines with the tender grape give scent. Arise, my lovely shepherdess, and come away.
This phrase becomes a dead give-away when we use the word “when” to tell us of the prophecy:
When the fig tree puts forth her green figs, and the vines with the tender grape give scent, then the Bridegroom will say: arise, my lovely shepherdess, and come away.
Well then, what is this discussion about the fig tree putting forth green figs? As we discussed before, the fig tree is a metaphor for the Torah. Coming under the fig tree, means to come under the Torah. Each man under his own fig tree, means each man living in accord with his own self-designed torah. The symbolism here is that the Torah again begins to bloom among the house of Yisra’el. Do you see it?
Now consider this parable, ye who are not given to understand the mysteries of YAH:
Mattithyahu (Matthew) 21:18
Now in the morning as he returned into the city, he hungered. 19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward forever. And presently the fig tree withered away.
Let’s be clear about the meaning of this passage. If the Torah is not being taught in the congregation where you are attending, your fig tree is a tree without fruit. The lawlessness you have been taught is wrong, and more importantly, when MASHIACH returns and finds your fig tree with no fruit, his words will be: let no fruit grow on thee henceforward forever; and you can expect that your fig tree will immediately wither away.
Let’s see if there is a second witness:
Lucas (Luke) 13:6
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. 7 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 cumber the ground with it? 8 And he answering said unto him, Adonai, let it alone this year also, till I shall dig about it, and dung it: 9 And if it bear fruit, well: and if not, then after that you shall cut it down.
Again, the fig tree is the Torah – the instruction of YAH in the way of life which is MASHIACH, the living Torah – and the vineyard is the body of MASHIACH. Now, let’s look at this verse and include its meaning:
A certain man had a fig tree (the Torah) planted in his vineyard (given to his people); and he came and sought fruit thereon (the fruit of the practice of the Torah), and found none. 7 Then said he unto the dresser of his vineyard (the shepherds of his people), Behold, these three years (three millennia) I come seeking fruit (the practice of the Torah) on this fig tree (the Torah as given), and find none: cut it down; why cumber the ground with it? 8 And he answering said unto him, Adonai, let it alone this year also, till I shall dig about it, and dung it: 9 And if it bear fruit, well: and if not, then after that you shall cut it down.
I will leave you with this:
Mattithyahu (Matthew) 5:17
Think not that I am come to destroy the Torah, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one Yod or one tittle shall in no wise pass from the Torah, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the Kingdom of YAHUAH: but whosoever shall do and teach them, the same shall be called great in the Kingdom of YAHUAH. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Parashiym, ye shall in no case enter into the Kingdom of YAHUAH.