We have given our reasons, both from the positive statements of Scripture, and by the sad attempts of believers,

for refusing to accept, or to attempt for ourselves, any computation of times, ages, analogies, astronomical data and

the like, that would `prove' that the Second Coming of Christ must take place on any specified date. We do not,

however, minimize either the importance of that great event, or set aside those passages of Scripture which

encourage a survey of the signs of the times. The children of Issachar, are commended in the book of the

Chronicles, for they were men `that had understanding of the times' and consequently knew `what Israel ought to do'

(1 Chron. 12:32). True understanding of the times, therefore, rather than leading to a dreamy inefficiency, does the

very reverse. Only those who have an understanding of the times can know what should or should not be done. The

Saviour rebuked the men of His generation because they were not able to discern the signs of the times, but the

context shows that foretelling the date of prophetic fulfilment was not implied. Deductions as to the weather were

drawn from the character of the sky. The words of our Lord, in Matthew 16:2,3, find an echo in the proverbial

rhyme :

`A red sky at night, is a shepherd's delight,

But a red sky in the morning is a shepherd's warning'.

The challenge of the Lord is that these men `discerned' the face of the sky, but were unable to discern the signs

of the times. This `discernment' is the exercise of the judgment, with especial regard to `things that differ'. Diakrino

the Greek word so translated implies differences (Acts 15:9; Jude 22), and a balancing of pros and cons before

coming to a conclusion, hence, diakrino is also rendered `doubt' and `waver' (Rom. 14:1; Matt. 21:21; Jas. 1:6).

There is therefore nothing blind, fanatic or mystic about the discerning of the signs of the times but a careful

balancing of judgment before a conclusion is reached.

Kairos. This word, in spite of the opinion of Meyer and Alford, that it `involves the idea of transitoriness' is

shown by Bloomfield to be far more specific. Kairos is derived (as Lennech says) from kao and means `a point',

and as applied to time `a point of time'; Plato defines kairos as `the acme of chronos'.

In Matthew 24, when the Lord would direct the attention of the disciples to the signs of the times that would

herald His Second Coming, He refers not to the observation of the weather, but to something akin, their observations

of nature that made them know `that summer is nigh'. When the Lord said `Now learn a parable from the fig tree',

He meant, not that He was going to give them a parable, but that the growth of the fig tree was an ever present

parable which they were admonished to consider. The rise of the sap, the bursting of the fresh young leaves, all

declare with one voice that `summer' is nigh. So likewise, the concurrence of all the events already indicated in

Matthew 24:1-33, would be sufficient evidence that `He is near, even at the doors'.

Luke not only records this parable of the fig tree, but because he deals also with the times of the Gentiles (Luke

21:24-29), speaks of the fig tree, and `all the trees'. The Fig, Vine and Olive trees are used in the Scriptures quite

frequently as types of Israel, and there is much to favour the conception that these three trees symbolize three phases

of Israel's position.

The Fig tree sets forth Israel's position as a nation (Matt. 21:19,20).

The Vine indicates its spiritual privileges (Isa. 5).

The Olive Israel's religious privileges (Rom. 11).

In the parable of Jotham (Judg. 9:8-15), the olive, the fig, and the vine are successively invited to `reign' but

refuse, the offer then being made to the bramble, which accepts on conditions. This refers to Abimelech who in his

turn is a type of Antichrist.

The parable of Luke 21:29, `Behold the fig tree, and all the trees' is a plain indication that when we see Israel and

the nations moving toward the position and relationship spoken of beforehand in prophecy our `redemption draweth

nigh'. No one, whatever his belief or his unbelief, can close his eyes to the significant movements that are taking

place in Palestine today. None of these movements are fulfilments of any specific prophecy; this awaits the close of

the dispensation of the Mystery and the end of the times of the Gentiles, but it is as absurd as it is unnecessary to

believe that no preparatory work will be done among Israel and the nations before the prophetic clock strikes once