Dietrich Bonhoeffer once said, “Silence in the face of evil is itself evil. God will not hold us guiltless. Not to speak is to speak. Not to act is to act.” This powerful statement underscores a timeless truth found in Scripture: our moral obligation to stand against wrongdoing. The Bible repeatedly calls believers to act justly, defend the oppressed, and speak truth even when it is inconvenient or dangerous. For instance, James 4:17 asserts, “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.” Bonhoeffer, a theologian who resisted the Nazi regime, reminds us that passive indifference in the face of evil makes us complicit in that evil.
When we consider the unfolding events in the world today, we might feel a certain degree of surprise or shock. Yet, as believers, should we not have expected these things? Biblical prophecies have long warned of the moral and spiritual decline that would characterize the last days (2 Timothy 3:1-5)1 This know also, that ain the last days perilous times shall come… Still, we often treat these prophecies as something distant, assuming they won’t manifest in our lifetime. This mindset can lead to a dangerous sense of complacency, encouraging us to delay action rather than confront the spiritual and moral challenges of our time. As Christians, we are called not just to anticipate the fulfillment of God’s plan but to actively participate in it by standing up for righteousness today.
This delay in taking action or confronting evil parallels the anticipation of the rapture. Many Christians, particularly those who hold to a premillennial interpretation of Scripture, have connected modern events to biblical prophecy. One significant event often cited is the establishment of the state of Israel in 1948. For many, this event is seen as the fulfillment of the “fig tree” prophecy found in Matthew 24:32-34, where Jesus uses the parable of a fig tree to indicate the nearness of His return:
“Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled” (Matthew 24:32-34, KJV).
This passage has been interpreted by some to suggest that the re-establishment of Israel signals the beginning of the final generation before Christ’s return. However, a closer reading of the text, especially when compared with Luke 21:29, suggests a broader meaning. Luke’s account adds, “Behold the fig tree, and all the trees.” This inclusion of “all the trees” points to a more generalized metaphor, possibly indicating not just the nation of Israel but the overall signs of the times. The fig tree, then, may not be a definitive marker for Israel’s political re-establishment but rather a symbol of the signs that indicate Christ’s return is imminent, much like the blooming of trees signals the approach of summer.
The fig tree holds significant symbolic meaning throughout Scripture, often used to represent Israel’s spiritual state. In Matthew 21:19-21, Jesus curses a barren fig tree, a powerful symbol of Israel’s spiritual barrenness and rejection of the Messiah. When Jesus found no fruit on the tree, He declared, “Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away” (Matthew 21:19, KJV). Similarly, in Mark 11:13-21, Jesus again uses the fig tree to illustrate Israel’s lack of spiritual fruit. The withered fig tree represents judgment and a nation that had failed to produce the righteousness God desired.
In Luke 13:6-7, Jesus further elaborates on this theme through a parable: “A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 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 cumbereth it the ground?” This parable echoes the spiritual condition of Israel at that time, and the lack of fruit signifies a failure to live up to the expectations set by God. In the same chapter, Jesus further warns: “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luke 13:3, KJV). This solemn reminder applies not just to Israel but to all who hear the Gospel message. Without repentance, we face the same spiritual destruction that the barren fig tree symbolizes.
Interpreting the fig tree solely as a symbol for the establishment of Israel in 1948 risks oversimplifying the deeper spiritual meaning Jesus intended. Rather than fixating on a specific event, the broader biblical teaching encourages vigilance and spiritual readiness for all believers. The fig tree, in this context, symbolizes the necessity of spiritual fruitfulness—living in a manner that reflects righteousness and readiness for Christ’s return.
While some focus on the political implications of Israel’s re-establishment, it is essential to remember that Jesus’ warnings were not about political events alone but about the spiritual condition of humanity. The blossoming of the fig tree reminds us of the urgency of the times, not merely as an indicator of Christ’s imminent return but as a call to live faithfully and produce spiritual fruit in every season.
In conclusion, the unfolding events around us, whether political, social, or spiritual, should not surprise us. We are living in times that require discernment, action, and faithfulness. Like the barren fig tree, we are called to examine our lives and ask whether we are producing the fruit of righteousness that God desires. To remain silent or passive in the face of evil or spiritual complacency is to act against the very essence of our calling as believers. As Bonhoeffer warned, not to speak or act is, indeed, a form of complicity. Let us, therefore, be vigilant, discerning the signs of the times, and ready to act with faith and conviction, knowing that our ultimate hope is in Christ’s return.
This Generation
In Matthew 24:34, Jesus states, “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.” The phrase “this generation” has been the subject of considerable debate, especially when it comes to eschatological interpretations. Using a proper hermeneutic method—the principle of interpreting Scripture by considering the immediate context, historical background, and authorial intent—it becomes difficult to definitively argue that “this generation” refers to a future group of people, particularly those alive after 1948 when Israel was re-established as a nation.
In the immediate context of Matthew 24, Jesus is addressing His disciples, speaking about the destruction of the Temple, wars, false messiahs, and other tribulations that would come. Much of this prophecy appears to directly correspond to the events leading up to and including the destruction of Jerusalem in 70 A.D., which occurred within the lifespan of some of the people listening to Jesus. Therefore, by the most straightforward reading of the text and based on the historical fulfillment of these prophecies, “this generation” could most reasonably be interpreted as the generation of Jesus’ contemporaries in the first century.
Hermeneutic Considerations
- Immediate Context: Jesus is answering His disciples’ questions regarding the destruction of the Temple (Matthew 24:2-3). Much of His discourse focuses on the immediate future of Jerusalem and Israel. The phrase “this generation” in the Gospel of Matthew generally refers to the people alive at the time of Jesus’ ministry, particularly His Jewish contemporaries. For example, in Matthew 23:36, when Jesus speaks of judgment coming upon “this generation,” it is clear that He is referring to the people of His time.
- Historical Context: Many of the events described in Matthew 24, such as the destruction of the Temple and the subsequent Roman siege of Jerusalem, were fulfilled within the first century. Jewish historian Josephus documented these events in detail, and they align with the tribulations Jesus predicted.
- Linguistic and Scriptural Usage: The Greek word for “generation” (γενεά, genea) consistently refers to the people alive at the time of speaking, not a distant or future group. If Jesus had meant to speak about a future generation, a different term would likely have been used, or there would be explicit qualifiers to suggest a break between His current audience and the events described.
- Other New Testament References: The term “generation” is frequently used in the Gospels to describe the unbelieving and corrupt nature of the people in Jesus’ time. For instance, in Mark 8:38, Jesus refers to “this adulterous and sinful generation,” clearly pointing to the people of His day. Applying this same principle to Matthew 24:34 suggests that He is once again referring to the people of that time.
Argument Against the 1948 Interpretation
To suggest that “this generation” refers to those alive after the re-establishment of Israel in 1948 requires reading modern events back into the biblical text, a practice known as eisegesis—imposing one’s own interpretation onto the text rather than drawing out its intended meaning through exegesis. Nowhere in the immediate or broader context of Matthew 24 does Jesus reference a distant future re-establishment of Israel. Additionally, there is no indication that Jesus was referring to a specific future event involving the political nation of Israel, nor does He allude to a gap of nearly 2,000 years between His prophecy and its fulfillment.
Broader Biblical and Theological Context
While some have pointed to the parable of the fig tree in Matthew 24:32-34 as a symbolic reference to Israel, this interpretation is not consistently supported by other New Testament texts. As noted earlier, Luke 21:29 expands the parable by referencing “all the trees,” which weakens the argument that the fig tree specifically represents Israel. The parable more likely emphasizes the general signs of the times, not a specific nation or political event.
Conclusion
From a proper hermeneutical standpoint, interpreting “this generation” in Matthew 24:34 as the people alive in Jesus’ time makes the most sense contextually, linguistically, and historically. There is no clear basis within the passage itself or in the wider context of the New Testament to definitively apply “this generation” to those alive after 1948 or to any other future group. Therefore, the interpretation that ties this prophecy to modern-day Israel’s re-establishment lacks strong biblical support when scrutinized through proper principles of interpretation.
Instead, “this generation” most accurately refers to those alive during the first century, many of whom witnessed the very events Jesus predicted, particularly the destruction of Jerusalem in 70 A.D., which served as a near-term fulfillment of His prophetic words.
“This Generation” Explained Differently
Imagine you’re sitting with a group of early Christians in the first century, eagerly listening to Jesus’ teachings. It’s a time of great tension—Rome controls the region, the temple stands at the center of Jewish life, and there’s an air of expectation among Jesus’ followers. In this context, Jesus begins to speak about the future, using parables and prophecies to warn of coming events. Among these warnings is the famous passage in Matthew 24:34: “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”
The people listening to Jesus at that moment are part of “this generation.” For them, the message feels urgent, pressing, even personal. Jesus’ prophecy points to the destruction of the temple and the trials that would befall Jerusalem—an event that would occur in AD 70, just a few decades after Jesus’ ministry. The disciples, as well as the early Christian community, are given a clear understanding that the warnings apply to their time. Historically, this generation witnessed the fall of Jerusalem, the scattering of the Jewish people, and the end of the temple system.
Now, fast forward nearly two thousand years to 1948. Israel has just become a nation again, and many Christians look at this political development as a prophetic fulfillment. Some point to Matthew 24:34 and interpret “this generation” as referring to the generation that sees Israel reborn. They claim that the prophecy speaks directly to this modern moment, tying the “fig tree” to Israel and concluding that the generation alive in 1948 is the one that will witness the end times.
But if we return to our early Christian setting, where Jesus’ followers are listening in the first century, it’s clear that “this generation” refers to them—their time, their experience. Using a proper hermeneutic approach, which involves interpreting Scripture by considering its historical, cultural, and textual context, we can see that Jesus was addressing the immediate future of His audience. He was preparing them for the destruction of the temple and the upheaval that would soon follow.
So, how do some arrive at the conclusion that “this generation” refers to the time after 1948? It often begins with the assumption that the “fig tree” symbolizes Israel and that its rebirth as a nation signals the start of the final generation. However, this interpretation stretches the original context of Jesus’ teaching. When we compare Matthew 24:32-34 with parallel passages like Luke 21:29, we see that Jesus says, “Behold the fig tree, and all the trees.” The broader reference to “all the trees” suggests that Jesus is using the fig tree as a general illustration of signs, not specifically pointing to Israel’s national rebirth.
For those first-century listeners, the message was clear: they were living in the generation that would see the fulfillment of Jesus’ warnings. And indeed, they did witness these events, especially with the fall of Jerusalem. To apply the term “this generation” to a group living nearly two millennia later, after 1948, requires a leap away from the direct context of the passage. Contextually, there is little support for the idea that Jesus was referring to events so far removed from the time in which He spoke.
This is where a sound hermeneutic approach—interpreting Scripture within its historical and textual framework—helps us understand that “this generation” in Matthew 24:34 likely points to the first-century generation. There is no clear, direct indication that this verse was meant to apply to a post-1948 generation. Instead, the events Jesus foretold were closely tied to the experience of those who heard Him speak, who would soon see the world they knew dramatically altered by the Roman siege of Jerusalem.
By applying proper hermeneutics, we see that the message is not necessarily about pinpointing modern events but understanding the urgency Jesus conveyed to His followers. It’s a reminder for all believers, in any generation, to remain watchful and spiritually prepared for the unfolding of God’s plan.
How Some Interpret Luke 21:29 “other trees”
It’s important to touch on a key issue in biblical interpretation: the difference between exegesis (drawing out the intended meaning from the text) and eisegesis (reading one’s own ideas into the text). The interpretation, which suggests that the “other trees” in Luke 21:29 represent other Middle Eastern nations established around the same time as modern Israel, appears to lean more towards eisegesis rather than sound exegesis.
Let’s break this down with a hermeneutical approach:
What the Text Says:
In Luke 21:29, Jesus says, “Behold the fig tree, and all the trees.” At face value, this appears to be a straightforward comparison, much like the one given in Matthew 24:32. Jesus is using a seasonal metaphor: just as you can tell summer is near when trees begin to bud, so too should you recognize the signs of the times and know that something significant is approaching. The fig tree here is likely not intended to have an allegorical meaning tied specifically to Israel. Adding “all the trees” supports the idea that Jesus is speaking generally, using the natural world to make a broader point.
The “Other Trees” Interpretation:
The view that “all the trees” refers to other Middle Eastern nations, such as Jordan, Syria, Lebanon, etc., which were established or gained independence around the mid-20th century, seems like an attempt to align Jesus’ words with modern historical events. While it’s true that many new nations emerged in that era, especially following the collapse of colonialism in the region, there is no textual or historical basis to suggest that Jesus was alluding to these specific geopolitical developments.
Proper Hermeneutic Consideration:
A sound hermeneutical method requires us to first understand the context in which Jesus spoke and the audience He addressed. Jesus’ listeners were not looking for symbolic representations of modern Middle Eastern politics; they were looking for signs related to the destruction of the temple and the coming judgment on Jerusalem, which would occur in their lifetimes.
Luke 21, as well as the corresponding passages in Matthew and Mark, primarily deal with eschatological signs and the fall of Jerusalem in AD 70. The use of the fig tree and other trees in this passage serves as a general symbol of change and timing—much like seeing trees bloom signals the approach of summer. To interpret these “other trees” as specific nations formed in the 20th century would be to read modern political events back into the text, which is a classic case of eisegesis.
Is It Eisegesis?
Yes, this interpretation seems more like eisegesis. The attempt to tie the emergence of modern Middle Eastern nations to the phrase “all the trees” is likely reading contemporary events into Scripture without solid textual support. There is no indication in the immediate context or in the broader biblical narrative that Jesus was referring to future geopolitical developments in the Middle East.
Conclusion:
While the Bible certainly speaks prophetically about future events, it’s essential to approach these texts with a commitment to understanding them within their original context. The “other trees” interpretation mentioned, which links the phrase to Middle Eastern nations from the 20th century, is not a sound hermeneutic interpretation but rather an eisegetical reading that imposes a modern political lens on the text. A proper exegesis of Luke 21:29 would understand the reference to trees—both the fig tree and the others—as a natural, seasonal metaphor illustrating the signs of change, without necessarily attributing specific national or geopolitical meanings to them. [return]
