EMBLEMATIC USE OF PLANTS IN SCRIPTURE.

The symbolic meanings and associations of trees and shrubs, flowers and herbs, deserve and have secured a literature of their own¹. They appear in every age and nation of which history has preserved a record; and are exemplified alike in national customs and religious rites, in myth and in fable, in the heraldic badges of the noble and the humble folk-lore of the peasant,—touching by their silent significance some of the deepest emotions of the heart.

It has pleased the Author of Revelation to employ not a few forms of plant-life as vehicles of Divine instruction, as ritualistic symbols, prophetic types, or emblems of moral and spiritual truth. The preceding chapters have supplied numerous examples of such illustrative allusions, with the passages of Scripture in which they occur. Around these inspired teachings a tangled web of Jewish and mediaeval legend has grown up from age to age, like the lianes in a tropical forest—luxuriant and often beautiful, but tending to obscure and sometimes to impair the living growths which they have overspread. It is with the simpler and older truths alone that we are now concerned, and only a few of these can be enumerated.

It is remarkable that the earliest symbolic objects mentioned in the Book of Genesis should have been trees—'the tree of life in the midst of the garden, and the tree of knowledge of good and evil' (ch. ii. 9, 17, &c.). Of the numerous phases of this primitive belief, that of the Assyrians and Babylonians is the most interesting and perhaps the most ancient. 'The tree of life,' often depicted on the monuments, 'played a great part in the religions' of those nations, 'and was understood too by the Babylonians to be the symbol of immortality².' This tree was regarded by them as a Vine, but the Date Palm, Fig, and probably the Cedar, were also anciently identified with it. We are more interested to note that in the Book of Proverbs ' the wisdom which is from above' is represented as 'a tree of life to them that lay hold on her' (ch. iii. 18); and again (ch. xi. 30), 'The fruit of the righteous is a tree of life.' At the close of the New Testament canon the same symbol occurs among the rewards to be bestowed on 'him that overcometh,' even 'to eat of the tree of life, which is in the midst of the Paradise of God;' and in accordance with this promise, it appears 'in the midst of the street' of the New Jerusalem. yielding varied fruits month by month, and bearing leaves for the healing of the 'sin-stricken nations' (Rev. ii. 7; xxii.2).

In connection with the wanderings of Abraham, we meet with an incident which, though trivial in itself derives significance from later history. The patriarch 'planted,' we are told, 'a tamarisk (A. V. 'grove') in Beersheba, and called there on the name of the LORD' (Gen. xxi. 33). The innocent custom thus commenced, of finding a sanctuary beneath the spreading shade of trees, and suggested perhaps by an earlier incident (ch. xviii. I, 5, 8), seems soon to have been perverted to idolatrous and degrading uses. Hence the commands to destroy such places, where the Canaanites had 'served their gods . . . under every green tree;' and the prohibition against 'planting an asherah of any kind of tree beside the altar' of God (Deut. xii. 3; xvi. 21); the term asherah being here extended to the groves in which such symbolic pillars were erected (sec ante, pp. 33, 34). The writings of the prophets Isaiah, Jeremiah, and Ezekiel afford painful evidence of national disobedience to these precepts.

The analogies between the life of the plant and that of man are so numerous and striking that the poetry of all nations and ages abounds with such illustrative allusions. In the symbolism of the Old and New Testaments, trees are specially representative of human life and character in their various aspects and manifestations, whether good or evil, whether in the nation or the individual. Life, feeble in its commencement, gradual, progressive, aspiring, full of promise, yielding foliage, blossom, and fruitage; or arrested, perverted, and degenerating; issuing in blessing or in bane;—the similitudes thus suggested recur again and again in some of the most forcible and impressive utterances of the Inspired Volume.

Each tree of forest or orchard presents some characteristic phase of human personality. The Oak and the Cedar are types of vegetative growth—of calm strength and majesty, of silent but enduring vitality. The Oriental conqueror is as a cedar in Paradise; the warlike Amorite is like the lofty oak. But there is a nobler strength than that of the sword, and with this the righteous is endued; he shall grow like a cedar in Lebanon,' and in the midst of outward misfortunes shall live like the oak whose leaves have been shed, and put forth new verdure with the returning spring (Ps. xcii. 12; Isaiah vi. 13).

The Palm tree is the Oriental type of vegetable beauty--indeed, it is so recognized by the scientific observer; and is presented in Scripture as emblematic of the grace and symmetry of a godly character. But it is also a type of exuberant life—'the righteous shall flourish (literally, 'break forth') like the palm tree,' putting forth its myriad blossoms, the heralds of rich and precious fruit. Often growing in a desert waste, yet fed by unseen springs of water, it is veritably one of the fairest gifts of heaven, like those who exhibit 'the beauty of holiness' in the midst of 'this present evil world.' The oak and the cedar may awaken somewhat of awe and reverence; the palm wins only admiration, like the winsome life of a Daniel, a Mary of Bethany, or a Nathanael of Cana.

In the Olive we seem to have a type of consecrated usefulness. Of the varied uses of this commonest of Palestinian trees, enough has been said in preceding pages. Far inferior to the palm in stature and grace, it rivals or even excels it in varied utility, growing in situations where the former could 'flourish' no longer. It thus symbolized the Jewish Church for a while 'a green olive tree, fair, and of goodly fruit;' and the righteous man was compared to 'a green olive tree in the house of God.' Its oil was, in Old Testament language, made to 'honour both God and man,' signifying special consecration to His service, and being a symbol also of joy and consolation, pointing forward in prophetic promise to Him who was to be known as MESSIAH, the CHRISTUS—anointed for His great redemptive work by that 'unction from the Holy One,' in which all His true followers participate.

In accordance with these analogies, the olive-branch was the symbol of peace and reconcilia-tion, as the palm-leaf became the type of victory. The Prince of Peace agonized beneath the olives of Gethsemane, and from the Olive Mount He ascended to His mediatorial throne; as the Conqueror of sin and death He accepted the symbols of victory when He rode into Jerusalem.

'And they who with their Leader
Have conquered in the fight'

are represented in apostolic vision 'with palms in their hands' before the throne.

But in Scripture no tree or plant is so rich and variedin its spiritual teachings as the Vine; and this, in part at least, for the reason assigned by the prophet Ezekiel (xv. 2–5): 'What is the vine tree more than any tree, or than a branch which is among the trees of the forest?Shall wood be taken thereof to do any work? . . . Behold, it is cast into the fire for fuel.' In other words, the sole purpose of the Vine is the production of fruit. If this fails, the plant is fit only for fuel; it cannot be utilized like the palm and olive in other ways. The Vine thus became a fit yet solemn and suggestive type of the chosen people, brought out of Egypt and planted in a good land by the Divine Husbandman, who looked for it to bring forth grapes. The Jewish people grew into a powerful and civilized nation, but the supreme purpose of their election was that they might be a 'peculiar people,' conservators and teachers of truth and righteousness. 'For the vineyard of the Lord of hosts is the house of Israel;' and this figure, which pervades the whole of the Old Testament, is affectingly applied by the Great Teacher in His parables in the New. In Himself only the ideal Israel was realized; hence He is set forth as the 'True Vine,' and His disciples as the branches. Abiding in Him, they fulfil the one great purpose of their being, and bear 'much fruit.' In prophecy, the juice of the grape prefigures the blessings of the Gospel; and notwithstanding the festive associations of the vintage, the crushing of the fruit was emblematic of Divine judgments. But in the hands of Him who made all things new, the wine became a sacramental sign of that atoning blood, through which condemnation is exchanged for pardon, peace, and joy.

Turning to the converse aspect of plant-life, it is natural that alienation from God and disobedience to His law should be symbolized by the phenomena of unfruitfulness and degeneracy. Examples will recur to the mind of every Bible reader. The barren fig tree, yielding no return for the care bestowed upon it; the way-side fig, rich in leafage, but devoid of the fruit which that verdure implied; the olive, casting off its blossoms or its early fruit, and bringing none 'to perfection;' the vine, yielding only wild and worthless grapes, in spite of constant and assiduous culture, or withering and drying up, ready only for the burning;—the teaching of such plant-emblems is too striking and obvious to need exposition.

Repeated reference has been made in foregoing chapters to the prevalence of 'thorns' and 'briers,' and plants of a spinous growth, in the Land of Israel, and various illustrative texts have been cited. It is well. known that such formations (while not devoid of protective utility to the plants themselves) are due either to arrested development or degeneracy. Analogous processes prevail in the moral and spiritual world, as recent writers, notably Prof. Drummond, have ably pointed out. All sin is failure and imperfection; a coming short, a missing of the mark, as both the Hebrew and Greek languages teach us. All unrighteousness is degeneracy, a 'fall ' from a higher to a lower level. Most appropriately therefore are alienation from God and disregard of His commands, whether by nations or individuals, typified in Scripture by vegetable products so useless and offensive to man. In the oldest of recorded fables, Jotham gave implicit praise to the vine, and olive, and fig tree, while the 'bramble' was made the type of contemptible and noxious weeds. The wicked, says David, 'shall be as thorns thrust away,' and discomfited in their assaults, 'quenched as the fire of thorns.' The withdrawal of Divine favour and protection in consequence of transgression is represented as the abandonment of field and altar to thorns, briers, and pestilent weeds. The land thus overgrown 'is rejected and is nigh unto cursing.'

It is remarkable that the first plant-emblem of the Jewish people as a whole was the 'burning bush' or 'thorn.' This was probably one of the desert acacias, as already suggested; and of similar material the boards and pillars of the Tabernacle were made. On this Dr. Hugh Macmillan remarks³: 'This tree is a stunted and shaggy thorn-bush. Out of the natural symbol of the curse God constructed the divine symbol of grace. In the midst of this thorny growth of the desert He appeared in a flame of fire to Moses, and gave him the blessing of Him that dwelt in the bush. In the midst of the Tabernacle . . . He manifested His glory, and appointed His trysting-place with man. Out of the thorns of the wilderness grew the purple blossoms of the world's restoration.'

This figure, repeated by the prophets under various aspects, reminds us how the favoured race, once undestroyed in the midst of fiery perils and persecutions, became, for repeated apostacy and final rejection of the promised Deliverer, as 'thorns cut up' and made ready for fuel. Sin is itself the destroyer of the sinner. 'For wickedness burneth as the fire; it devoureth the briers and thorns.'

In the Saviour's teaching the same emblem is repeated and enlarged. The ungodly are still likened unto de-generate plants: 'Do men gather grapes of thorns, or figs of thistles?' But the heart encumbered with this world's cares and indulgences is also symbolized by the same abortive growth. 'Some' of the good seed of the Kingdom 'fell among thorns; and the thorns sprung up and choked it.' And 'it became Him,' who was made a curse for us,' to wear on His sacred head the torturing emblem of human sin and shame.

The figurative applications of the less conspicuous plants of Palestine are comparatively few, as might have been anticipated. The Myrtle, Pox, Pomegranate, and some other shrubs are casually alluded to for their beauty, fragrance, or fruitfulness. The lily-blossom and pomegranate-flower were used in ornamentation, figures of animals being prohibited. The fruit of the Carob tree is named only in the Parable of the Prodigal, but it has become for all time an emblem of the world's unsatisfying pleasures.

The minor vegetation of field and meadow—in Bible phrase 'the grass of the field'—springing forth so fair and abundant in the early spring, and quickly withering in the summer's heat, is a frequent emblem of the frailty of human life. With it the Great Teacher has closely associated the vernal flowers which bespangle the Syrian fields, so fragile yet so fair, and in their seeming trustfulness conveying to the believer comforting thoughts amidst the distractions of daily life. The essential distinction and constant intermingling of the good and evil in human society were also exhibited by Him in the Parable of the Wheat and Tares; the lowly origin and wondrous growth of His Kingdom typified by the Mustard plant; the silent working of Divine power in the hearts of men by the Seed growing secretly; while a wise forecasting of events is taught by the leafing of the familiar Fig tree.

In the Jewish ritual only a few vegetable substances suggest meanings which can be determined with certainty. The significance of the anointing-oil has been already mentioned. The perfume or incense—both the compound and the Frankincense which it contained—for the Tabernacle service, typified acceptable worship. 'Let my prayer be set forth before Thee as incense,' was the petition of the Psalmist (Ps. cxli. 2); and the elders in the Revelation are represented as bearing ' golden vials full of odours, which are the prayers of saints' (ch. v. 8). Myrrh, though forming part of the ointment of consecration, is known in the Bible chiefly in its secular applications, like spikenard and aloes, cassia and cinnamon; either a personal luxury, a medicament for the sick, a gift of honour to the living, or a tribute of affection to the dead. But in the offerings of the Magi to the infant Redeemer there was unquestionably a deep significance; and perhaps no interpretation is more probable than that of the early Christians: 'Gold to the King of Israel, myrrh to the Man of Sorrows, incense to God manifest in the flesh.'

'Dant tibi Chaldiae praenuntia munera reges,
Myrrham homo, rex aurum, suscipe thura Dens.'

The knowledge of vegetable phenomena possessed by the ancient Hebrews was doubtless slender enough; yet the Galilean peasants could hardly fail to perceive the bearing of their Lord's touching allusion to His voluntary death for the life of the world. 'Verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.' But how triumphant the resurrection hope which the accomplishment of that redeeming work has inspired! 'That which thou sowest is not quickened except it die, but God giveth it a body as it hath pleased Him. . . . So also is the resurrection of the dead. It is sown in weakness, it is raised in power . . . For this corruptible must put on incorruption, and this mortal must put on immortality. . . . Thanks be to God which giveth us the victory through our Lord Jesus Christ!'

'And since that hour the awful Foe is charmed,
And life and death are glorified and fair;
Whither He went we know, the way we know,
And with firm step press on to meet Him there.'

1) See, for illustrations, the learned and interesting work, Flowers and Flower Lore, by Rev. H. Friend, F. L. S., and the numerous authorities therein cited.

2) See Mr. Budge's Babylonian Life and History, pp. 144, '45, 153; Fresh Light from the Ancient Monuments, by Professor Sayce, pp. 25, 26 R. T. S.).

3) The True Vine, pp. 320, 321.