Of the Fig Tree and of the Vines

Continuing from the post of January 20:

“5. Perhaps a Jew will complain that I have gone to access in insulting him…. But let him read Isaiah and he will hear something even less flattering: 'The ox knows its owner, and the ass it's master’s crib; but Israel does not know me, my people does not understand.' (Is 1:3) … Yet the prophet did not speak here in his own person but in that of God, who proclaims by his very works that he is God: 'even though you do not believe me’, he said, ‘believe the works.'; ‘and if I am not doing the works of my Father, then do not believe me.' (Jn 10:38) Even this did not wake them up to understanding. Neither the expulsion of devils nor the obedience of the elements nor the raising of the dead could banish from them this… stupidity. Out of this blindness no less monstrous than miserable they rushed into that horrifying and incredibly crude crime of laying sacrilegious hands on the majestic Lord. From that moment it could be said that the fig tree had put forth its green figs, for the institutions of the Jewish law were drawing to a close, so that, in accord with the old prophecy, as the new was coming on the old would be cleared away. (Lev 26:10)”

Now St. Bernard turns his attention to the phrase in Song 2:13 that mentions the vines.

Song 2:13 – “The fig tree puts forth its figs and the vines are in blossom; they give forth fragrance. Arise, my love, my fair one and come away.”

“II.6. … The vines in flower yield their sweet perfume … this perfume drives away snakes. They say that when vines are flowering every poisonous reptile leaves the place …. I want our novices to take note of this … reflecting on the spirit they have received, whose first fruits the devils cannot tolerate. If initial fervor can achieve this what will finished perfection do? … ‘The vines in flower yield their sweet perfume.’ This is how it was in the beginning: a new life ensued from the preaching, new grace for those who believed; (Rom 6:4) they lived virtuously among the pagans (1 Pet 2:12) and bore the good perfume of Christ (2 Cor 2:15) wherever they went. Good perfume means good witness. It comes from right behavior as perfume comes from the flower. And since in the early days of the infant church faithful souls, like so many spiritual vines, seemed laden with this kind of flower and perfume, being well thought of even by outsiders, (1 Tim 3:7) I think it not unfitting to apply this phrase to them. To what end? That those who had not believed might find it a challenge, and reflecting on the believer’s upright conduct, would themselves glorify God, (1 Pet 2:12) and thus for them the perfume of life would lead to life. (2 Cor 2:16)”  

One of the challenges of Sermon 60 was that St. Bernard seems to have not completed the metaphor of the fig tree before going off on another line of thought. Perhaps he recognized this and so in section III.9 he ties these two metaphors together. He must have felt the same confusion I experienced when I attempted to condense this sermon to its essential points.

“III.9 … I say then that by the grace of God which is in us (Rom 12:3) we have both fig trees and vines in our midst. The fig trees are the gentle in character, the vines those aglow with the spirit. (Rom 12:11) Anyone who lives among us in harmony with the community, who not only mingles with his brothers without complaining, but with a very friendly attitude even makes himself available to all for any occasion of loving service, (Phil 2:15) why should I not very fittingly speak of him as a fig tree? If he first sprouts his green figs it is necessary that he shed them, for instance the fear of judgment that is driven out by perfect love, (1 Jn 4:18) and the bitterness of sinning which is sure to yield to sincere confession, the infusion of grace and an abundant outpouring of tears. There are other similar things too that like green figs precede sweet fruit, things you can reflect on by yourselves.”

From section III.10:

“Now those who are vines reveal themselves to us as more austere than amiable, they take action in an eager frame of mind, they are zealous for discipline, rigorous in correcting abuses, and thus aptly make their own the psalmist’s words: ‘Do I not hate those who hate you, O Lord, and loathe those who defy you?’ (Ps 139:21) and, ‘zeal for your house devours me.’ (Ps 69:10) The one [those like the fig tree] seems to me to excel in love of neighbor the other [those like the vines] in love of God.”

Regardless of this sense I feel of an insufficiently developed metaphor, Sermon 60 leaves the reader with a prayer worth remembering.

“But let us pause here under this vine and this fig tree (1 Kgs 4:25)* in the shade of God’s love and our neighbor’s. Both loves are mine when I love you, Lord Jesus, my neighbor because you are a man and showed mercy to me (Lk 10:36-37), and nevertheless you are God over all, blessed forever. Amen. (Rom 9:5)”

*The Vulgate contains the following verse which does not appear in chapter four of the NRSV translation of the Bible “And Juda, and Israel, dwelt without any fear, every one under his vine, and under his fig tree, from Dan to Bersabee, all the days of Solomon.” The NRSV ends chapter four of 1 Kings with verse 19. The Vulgate contains verses up to number 34.

 

The fig tree has put forth its green figs. (Song of Songs 2:13)

“The fig tree has put forth its green figs.” (Sg. 2:13) With this quote St. Bernard opens Sermon 60 on the Song of Songs. Now the fig tree has a peculiar reproductive process. There is an initial bud called a breba producing a crop relatively early in the year on the previous year's growth. These fruits are frequently small, acidic and inferior in texture. The second crop occurs later in the year on the current year's growth and these figs are edible. The fig tree does not flower; its flowers, male and female, are inside the fruit, enclosed by the outer shell and so never displays a flower before budding.

This process becomes the seed for a theological reflection critical of the nation of Israel before the coming of Christ.

“I do not think myself free to apply this passage to people in general, however: one person is distinctly referred to. For he did not speak of many trees …, but of one … meaning I think, the Jewish people. How often the Saviour uses this image in the Gospel! [Lk 13:6; Lk 21:29; Jn 1:48; Mk 11:13-14] … The fig tree is a good image, for though sprouting from the sound patriarchal root it never aimed to reach for the sky, never aimed at lifting itself from the ground, never responded to the root by putting out branches, by blooming to flower, by an abundance of fruit. O stunted twisted, knotty tree, how completely ill suited to you is your root. For the root is holy. (Rom 11:16) Does any thing worthy of it appear in your branches? .… Worthless seed, you have not brought these forth from that noble root. What it contains is of the Holy Spirit (Mt 1:20) and in every respect refined and sweet. Where then do these green figs come from? And really what does that nation have that is not crude? Neither their actions nor their inclinations nor their understanding; not even the rites with which they worship God. Their actions are summed up in strife, their whole orientation was to wealth, their understanding was darkened in literalism, they worshipped with the blood of sheep and cattle.”

CISTERCIAN FATHERS SERIES: NUMBER THIRTY-ONE - BERNARD OF CLAIRVAUX – ON THE SONG OF SONGS III

Lest you begin to feel that St. Bernard is too hard on the Jewish people a reading of Matthew 23:29-36, in fact all of Mt 23, you will see Jesus equally critical and even condemnatory of his chosen people.

More on the fig tree as a symbol of the Jewish people in the next post.