The Works of John Bunyan, vol 3 by John Bunyan (summer books .TXT) 📕

(Isa 44:5). Barren fig-tree, hast thou subscribed, hast thou called thyself by the name of Jacob, and surnamed thyself by the name of Israel? All this thou pretendest to, who art got into the vineyard, who art placed among the trees of the garden of God.

God doth therefore look for such fruit as is worthy of his name, as is meet for him; as the apostle saith, ‘we should walk worthy of God’; that is, so as we may show in every place that the presence of God is with us, his fear in us, and his majesty and authority upon our actions. Fruits meet for him, such a dependence upon him, such trust in his word, such satisfaction in his presence, such a trusting of him with all my concerns, and such delight in the enjoyment of him, that may demonstrate that his fear is in my heart, that my soul is wrapped up in his things, and that my body, and soul, and estate, and all, are in truth, through his grace, at his dispose, fruit meet for him. Hearty thanks, and blessing God for Jesus Christ, for his good word, for his free grace, for the discovery of himself in Christ to the soul, secret longing after another world, fruit meet for him. Liberality to the poor saints, to the poor world; a life in word and deed exemplary; a patient and quiet enduring of all things, till I have done and suffered the whole will of God, which he hath appointed for me.

‘That on the good ground are they which, in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience’ (Luke 8:15). This is bringing forth fruit unto God; having our ‘fruit unto holiness, and the end everlasting life’

(Rom 7:4, 6:22, 14:8).

Fifth. The Lord expects fruit becoming the vineyard of God. ‘The vineyard,’ saith he, ‘in a very fruitful hill’: witness the fruit brought forth in all ages (Isa 5:1). The most barren trees that ever grew in the wood of this world, when planted in this vineyard by the God of heaven, what fruit to Godward have they brought forth! ‘Abel offered the more excellent sacrifice’ (Heb 11:4).

Enoch walked with God three hundred years (Heb 11:5). Noah, by his life of faith, ‘condemned the world, and became heir of the righteousness which is by faith’ (Heb 11:7). Abraham left his country, and went out after God, not knowing whither he went (Heb 11:8). Moses left a kingdom, and run the hazard of the wrath of the king, for the love he had to God and Christ. What shall I say of them who had trials, ‘not accepting deliverance, that they might obtain a better resurrection? They were stoned; they were sawn asunder; were tempted; were slain with the sword; they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented’ (Heb 11:35-37). Peter left his father, ship, and nets (Matt 4:18-20). Paul turned off from the feet of Gamaliel. Men brought their goods and possessions (the price of them) and cast it down at the apostle’s feet (Acts 19:18-20). And others brought their books together, and burned them; curious books, though they were worth fifty thousand pieces of silver. I could add how many willingly offered themselves in all ages, and their all, for the worthy name of the Lord Jesus, to be racked, starved, hanged, burned, drowned, pulled in pieces, and a thousand calamities.[9]

Barren fig-tree, the vineyard of God hath been a fruitful place.

What dost thou there? What dost thou bear? God expects fruit according to, or becoming the soil of the vineyard.

Sixth. The fruit which God expecteth is such as becometh God’s husbandry and labour. The vineyard is God’s husbandry, or tillage. ‘I am the true vine,’ saith Christ, ‘and my Father is the husbandman’

(John 15:1). And again, ‘Ye are God’s husbandry, ye are God’s building’ (1 Cor 3:9). The vineyard; God fences it, God gathereth out the stones, God builds the tower, and the wine-press in the midst thereof. Here is labour, here is protection, here is removing of hindrances, here is convenient purgation, and all that there might be fruit.

Barren fig-tree, what fruit hast thou? Hast thou fruit becoming the care of God, the protection of God, the wisdom of God, the patience and husbandry of God? It is the fruit of the vineyard that is either the shame or the praise of the husbandman. ‘I went by the field of the slothful,’ saith Solomon, ‘and by the vineyard of the man void of understanding; and lo, it was all grown over with thorns, and nettles had covered the face thereof’ (Prov 34:30-32).

Barren fig-tree, if men should make a judgment of the care, and pains, and labour of God in his church, by the fruit that thou bringest forth, what might they say? Is he not slothful, is not he careless, is he not without discretion? O! thy thorns, thy nettles, thy barren heart and barren life, is a continual provocation to the eyes of his glory, as likewise a dishonour to the glory of his grace.

Barren fig-tree, hast thou heard all these things? I will add yet one more.

‘And he came and sought fruit thereon.’

The question is not now, What thou thinkest of thyself, nor what all the people of God think of thee, but what thou shalt be found in that day when God shall search thy boughs for fruit? When Sodom was to be searched for righteous men, God would not, in that matter, trust his faithful servant Abraham; but still, as Abraham interceded, God answered, ‘If I find fifty,—or forty and five there, I will not destroy the city’ (Gen 18:20-28). Barren fig-tree, what sayest thou? God will come down to see, God will make search for fruit himself.

‘And he came and sought fruit thereon, and found none. Then said he unto the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none; cut it down, why cumbereth it the ground?’

These words are the effects of God’s search into the boughs of a barren fig-tree; he sought fruit, and found none—none to his liking, none pleasant and good. Therefore, first, he complains of the want thereof to the dresser; calls him to come, and see, and take notice of the tree; then signifieth his pleasure: he will have it removed, taken away, cut down from cumbering the ground.

Observe, The barren fig-tree is the object of God’s displeasure; God cannot bear with a fruitless professor.

THEN said he, &c.

THEN, after this provocation; then, after he had sought and found no fruit, then. This word, THEN, doth show us a kind of an inward disquietness; as he saith also in another place, upon a like provocation. ‘THEN the anger of the Lord, and his jealousy, shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven’ (Deut 29:18-20).

THEN; it intimateth that he was now come to a point, to a resolution what to do with this fig-tree. ‘Then said he to the dresser of this vineyard,’ that is, to Jesus Christ, ‘behold,’ as much as to say, come hither, here is a fig-tree in my vineyard, here is a professor in my church, that is barren, that beareth no fruit.

Observe, However the barren professor thinks of himself on earth, the Lord cries out in heaven against him. ‘And now go to, I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and I will break down the wall thereof, and it shall be trodden down’ (Isa 5:5).

‘Behold, THESE THREE YEARS I come seeking fruit.’

Observe, ‘THESE THREE YEARS.’ God cries out that this patience is abused, that his forbearance is abused. Behold, these three years I have waited, forborne; these three years I have deferred mine anger. ‘Therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting’ (Jer 15:6). ‘These three years.’ Observe, God layeth up all the time; I say, a remembrance of all the time that a barren fig-tree, or a fruitless professor, misspendeth in this world. As he saith also of Israel of old, ‘forty years long was I grieved with this generation’ (Psa 95:10).

‘These three years,’ &c. These three seasons: Observe, God remembers how many seasons thou hast misspent: for these three years signify so many seasons. And when the time of fruit drew nigh, that is, about the season they begin to be ripe, or that according to the season might so have been. Barren fig-tree, thou hast had time, seasons, sermons, ministers, afflictions, judgments, mercies, and what not; and yet hast not been fruitful. Thou hast had awakenings, reproofs, threatenings, comforts, and yet hast not been fruitful.

Thou hast had patterns, examples, citations, provocations, and yet has not been fruitful. Well, God hath laid up thy three years with himself. He remembers every time, every season, every sermon, every minister, affliction, judgment, mercy, awakening, pattern, example, citation, provocation; he remembers all. As he said of Israel of old, ‘They have tempted me now these ten times, and have not hearkened to my voice’ (Num 14:22). And again, ‘I remember all their wickedness’ (Hosea 7:2).

‘These three years,’ &c. He seeks for the fruit of every season.

He will not that any of his sermons, ministers, afflictions, judgments, or mercies, should be lost, or stand for insignificant things; he will have according to the benefit bestowed. (2 Chron 32:24,25). He hath not done without a cause all that he hath done, and therefore he looketh for fruit (Eze 14:23). Look to it, barren fig-tree.[10]

I came ‘SEEKING’ fruit.

Observe, This word ‘SEEKING’ signifies a narrow search; for when a man seeks for fruit on a tree, he goes round it and round it; now looking into this bough, and then into that; he peeks into the inmost boughs, and the lowermost boughs, if perhaps fruit may be thereon. Barren fig-tree, God will look into all thy boughs, he will be with thee in thy bed-fruits, thy midnight-fruits, thy closet-fruits, thy family-fruits, thy conversation-fruits, to see if there be any among all these that are fit for, or worthy of the name of the God of heaven. He sees ‘what the ancients of the house of Israel do in the dark’ (Eze 8:12). ‘All things are naked and opened unto the eyes of him with whom we have to do’ (Heb 4:12,13).

Seeking fruit on ‘THIS’ fig-tree.

I told you before, that he keeps in remembrance the times and seasons that the barren professor had wickedly misspent. Now, forasmuch as he also pointeth out the fig-tree, THIS fig-tree, it showeth that the barren professor, above all professors, is a continual odium in the eyes of God. This fig-tree, ‘this man Coniah’ (Jer 22:28). This people draw nigh me with their mouth, but have removed their hearts far from me. God knows who they are among all the thousands of Israel that are the barren and fruitless professors; his lot will fall upon the head of Achan, though he be hid among six hundred thousand men. ‘And he brought his household, man by man, and Achan, the son of Carmi, the son of Zabdi, the son of Zera, of the tribe of Judah, was taken’ (Josh 7:17,18). This is the Achan, this is the fig-tree, this is the barren professor!

There is a man hath a hundred trees in his vineyard, and at the time of the season, he walketh into his