FESTUS. Portius Festus succeeded Felix in the government of Judea, A. D. 60. Felix his predecessor, to oblige the Jews, when he resigned his government, left St. Paul in bonds at Cæsarea, in Palestine, Acts xxiv, 27. Festus, at his first coming to Jerusalem, was entreated by the principal Jews to condemn St. Paul, or to order him up to Jerusalem, they having conspired to assassinate him in the way. Festus answered, that it was not customary with the Romans to condemn any man without hearing him; but said that he would hear their accusations against St. Paul at Cæsarea. From these accusations St. Paul appealed to Cæsar, and by this means secured himself from the prosecution of the Jews, and the wicked intentions of Festus, whom they had corrupted.
FIG TREE, תאגה, Gen. iii, 7; Num. xiii, 23; συκῆ, Matthew vii, 16; xxi, 19; xxiv, 32; Mark xi, 13, 20, 21; xiii, 28; Luke vi, 44; xiii, 6, 7; xxi, 29; John i, 48; James iii, 12; Rev. vi, 13. This tree was very common in Palestine. It becomes large, dividing into many branches, which are furnished with leaves shaped like those of the mulberry, and affords a friendly shade. Accordingly, we read, in the Old Testament, of Juda and Israel dwelling, or sitting securely, every man under his fig tree, 1 Kings iv, 25; Micah iv, 4; Zech. iii, 10; 1 Mac. xiv, 12. And, in the New Testament, we find Nathanael under a fig tree, probably for the purposes of devotional retirement, John i, 49–51. Hasselquist, in his journey from Nazareth to Tiberias, says, “We refreshed ourselves under the shade of a fig tree, where a shepherd and his herd had their rendezvous; but without either house or hut.” The fruit which it bears is produced from the trunk and large branches, and not from the smaller shoots, as in most other trees. It is soft, sweet, and very nourishing. Milton is of opinion that the banian tree was that with the leaves of which our first parents made themselves aprons. But his account, as to the matter of fact, wants even probability to countenance it; for the leaves of this are so far from being, as he has described them, of the bigness of an Amazonian target, that they seldom or never exceed five inches in length, and three in breadth. Therefore, we must look for another of the fig kind, that better answers the purpose referred to by Moses, Gen. iii, 7; and as the fruit of the banana tree, is often, by the most ancient authors, called a fig, may we not suppose this to have been the fig tree of paradise? Pliny, describing this tree, says that its leaves were the greatest and most shady of all others; and as the leaves of these are often six feet long, and about two broad, are thin, smooth, and very flexible, they may be deemed more proper than any other for the covering spoken of, especially since they may be easily joined together with the numerous threadlike filaments, which may, without labour, be peeled from the body of the tree. The first ripe fig is still called boccôre in the Levant, which is nearly its Hebrew name, בכורה, Jer. xxiv, 2. Thus Dr. Shaw, in giving an account of the fruits in Barbary, mentions “the black and white boccôre, or ‘early fig,’ which is produced in June, though the kermes, or kermouse, the ‘fig,’ probably so called, which they preserve and make up into cakes, is rarely ripe before August.” And on Nahum iii, 12, he observes, that “the boccôres drop as soon as they are ripe, and, according to the beautiful allusion of the prophet, fall into the mouth of the eater upon being shaken.” Farther, “It frequently falls out in Barbary,” says he; “and we need not doubt of the like in this hotter climate of Judea, that, according to the quality of the preceding season, some of the more forward and vigorous trees will now and then yield a few ripe figs six weeks or more before the full season. Something like this may be alluded to by the Prophet Hosea, when he says, ‘I saw your fathers as בכורה, the first ripe, in the fig tree, at her first time,’ Hosea ix, 10. Such figs were reckoned a great dainty.” See Isaiah xxviii, 4. The Prophet Isaiah gave orders to apply a lump of figs to Hezekiah’s boil; and immediately after it was cured. God, in effecting this miraculous cure, was pleased to order the use of means not improper for that end.
2. The account of our Saviour’s denunciation against the barren fig tree, Matt. xxi, 19; Mark xi, 13, has occasioned some of the boldest cavils of infidelity; and the vindication of it has exercised the ingenuity of several of the most learned critics and commentators. The whole difficulty arises from the circumstance of his disappointment in not finding fruit on the tree, when it is expressly said, that “the time of figs was not yet.” While it was supposed that this expression signified, that the time for such trees to bring forth fruit was not yet come, it looked very unaccountable that Christ should reckon a tree barren, though it had leaves, and curse it as such, when he knew that the time of bearing figs was not come; and that he should come to seek figs on this tree, when he knew that figs were not used to be ripe so soon in the year. But the expression does not signify the time of the coming forth of figs, but the time of the gathering in of ripe figs, as is plain from the parallel expressions. Thus, “the time of the fruit,” Matt. xxi, 34, most plainly signifies the time of gathering in ripe fruits, since the servants were sent to receive those fruits for their master’s use. St. Mark and St. Luke express the same by the word time, or season: “At the season he sent a servant,” &c; that is, at the season or time of gathering in ripe fruit, Mark xii, 2; Luke xx, 10. In like manner, if any one should say in our language, the season of fruit, the season of apples, the season of figs, every one would understand him to speak of the season or time of gathering in these fruits. When, therefore, St. Mark says, that “the time or season of figs was not yet,” he evidently means that the time of gathering ripe figs was not yet past; and, if so, it was natural to expect figs upon all those trees that were not barren; whereas, after the time of gathering figs, no one would expect to find them on a fig tree, and its having none then would be no sign of barrenness. St. Mark, by saying, “For the time of figs was not yet,” does not design to give a reason for “his finding nothing but leaves;” but he gives a reason for what he said in the clause before: “He came, if haply he might find any thereon;” and it was a good reason for our Saviour’s coming and seeking figs on the tree, because the time for their being gathered was not come. We have other like instances in the Gospels, and, indeed, in the writings of all mankind, of another clause coming in between the assertion and the proof. Thus, in this very evangelist: “They said among themselves, Who shall roll away the stone from the door of the sepulchre? and when they looked, they saw the stone was rolled away; for it was very great,” Mark xvi, 3, 4; where its being very great is not assigned as a reason of its being rolled away, but of the women’s wishing for some one to roll it away for them. St. Matthew informs us that the tree was “in the way,” that is, in the common road, and therefore, probably, no particular person’s property; but if it was, being barren, the timber might be as serviceable to the owner as before. So that here was no real injury; but Jesus was pleased to make use of this innocent miracle to prefigure the speedy ruin of the Jewish nation on account of its unfruitfulness under greater advantages than any other people enjoyed at that day; and, like all the rest of his miracles, it was done with a gracious intention, namely, to alarm his countrymen, and induce them to repent. In the blasting of this barren fig tree, the distant appearance of which was so fair and promising, he delivered one more awful lesson to a degenerate nation, of whose hypocritical exterior and flattering but delusive pretensions it was a just and striking emblem.
FINGER. The finger of God signifies his power, his operation. Pharaoh’s magicians discovered the finger of God in the miracle which Moses wrought, Exodus viii, 19. This legislator gave the law written by the finger of God to the Hebrews, Exodus xxxi, 18. Our Saviour says he cast out devils by the finger and Spirit of God, which he intimates was a sign that the kingdom of God was come; that God’s spiritual government of his church was begun to be exercised among the Jews, by the Messiah, Luke xi, 20. To put forth one’s finger, is a bantering, insulting gesture. “If thou take away from the midst of thee the yoke, and the putting out of the finger,” Isaiah lviii, 9; if thou take away from the midst of thee the chain, or yoke, wherewith thou loadest thy debtors; and forbear pointing at them, and using jeering or menacing gestures.
FIRE. God hath often appeared in fire, and encompassed with fire, as when he showed himself in the burning bush; and descended on Mount Sinai, in the midst of flames, thunderings, and lightning, Exodus iii, 2; xix, 18. Hence fire is a symbol of the Deity: “The Lord thy God is a consuming fire,” Deut. iv, 24. The Holy Ghost is compared to fire: “He shall baptize you with the Holy Ghost and with fire,” Matt. iii, 11. To verify this prediction, he sent the Holy Ghost, which descended upon his disciples, in the form of tongues, or like flames of fire, Acts ii, 3. It is the work of the Holy Spirit to enlighten, purify, and sanctify the soul; and to inflame it with love to God, and zeal for his glory. Fire from heaven fell frequently on the victims sacrificed to the Lord, as a mark of his presence and approbation. It is thought, that God in this manner expressed his acceptance of Abel’s sacrifices, Gen. iv, 4. When the Lord made a covenant with Abraham, a fire like that of a furnace passed through the divided pieces of the sacrifices, and consumed them, Gen. xv, 17. Fire fell upon the sacrifices which Moses offered at the dedication of the tabernacle, Lev. ix, 24; and upon those of Manoah, Samson’s father, Judges xiii, 19, 20; upon Solomon’s, at the dedication of the temple, 2 Chron. vii, 1; and on Elijah’s, at Mount Carmel, 1 Kings xviii, 38. The fire which came down from heaven, first upon the altar in the tabernacle, and afterward descended anew upon the altar in the temple of Solomon, at its consecration, was there constantly fed and maintained by the priests, day and night, in the same manner as it had been in the tabernacle. The Jews have a tradition, that Jeremiah, foreseeing the destruction of the temple, took this fire and hid it in a pit; but that at the rebuilding of the temple, being brought again from thence, it revived upon the altar. But this is a fiction: and the generality of them allow, that, at the destruction of the temple, it was extinguished: and in the time of the second temple, nothing was made use of for all their burnt offerings but common fire only. The ancient Chaldeans adored the fire, as well as the old Persians, and some other people of the east. The torments of hell are described by fire, both in the Old and New Testament. Our Saviour makes use of this similitude, to represent the punishment of the damned, Mark ix, 44. He likewise speaks frequently of the eternal fire prepared for the devil, his angels, and reprobates, Matt. xxv, 41. The sting and remorse of conscience is the worm that will never die; and the wrath of God upon their souls and bodies, the fire that shall never go out. There are writers who maintain, that by the worm is to be understood a living and sensible, not an allegorical and figurative, worm; and by fire, a real elementary and material fire. Among the abettors of this opinion are Austin, Cyprian, Chrysostom, Jerom, &c. The word of God is compared to fire: “Is not my word like a fire?” Jer. xxiii, 20. It is full of life and efficacy; like a fire it warms, melts, and heats; and is powerful to consume the dross, and burn up the chaff and stubble. Fire is likewise taken for persecution, dissension, and division: “I am come to send fire on earth,” Luke xii, 49; as if it was said, upon my coming and publishing the Gospel, there will follow, through the devil’s malice and corruption of men, much persecution to the professors thereof, and manifold divisions in the world, whereby men will be tried, whether they will be faithful or not.
FIRMAMENT. It is said, Gen. i, 7, that God made the firmament in the midst of the waters, to separate the inferior from the superior. The word used on this occasion properly signifies expansion, or something expanded. This expansion is properly the atmosphere, which encompasses the globe on all sides, and separates the water in the clouds from that on the earth.
FIRST-BORN. The first-born, who was the object of special affection to his parents, was denominated by way of eminence, רחם פטר, the opening of the womb. In case a man married with a widow, who by a previous marriage had become the mother of children, the first-born as respected the second husband was the eldest child by the second marriage. Before the time of Moses, the father might, if he chose, transfer the right of primogeniture to a younger child, but the practice occasioned much contention, Gen. xxv, 31, 32; and a law was enacted, overruling it, Deut. xxi, 15–17. The first-born inherited peculiar rights and privileges. (1.) He received a double portion of the estate. Jacob, in the case of Reuben, his first-born, bestowed his additional portion upon Joseph, by adopting his two sons, Gen. xlviii, 5–8; Deut. xxi, 17. This was done as a reprimand, and a punishment of his incestuous conduct, Genesis xxxv, 22; but Reuben, notwithstanding, was enrolled as the first-born in the genealogical registers, 1 Chron. v, 1. (2.) The first-born was the priest of the whole family. The honour of exercising the priesthood was transferred, by the command of God communicated through Moses, from the tribe of Reuben, to whom it belonged by right of primogeniture, to that of Levi, Num. iii, 12–18; viii, 18. In consequence of God having taken the Levites from among the children of Israel instead of all the first-born to serve him as priests, the first-born of the other tribes were to be redeemed, at a valuation made by the priest not exceeding five shekels, from serving God in that capacity, Numbers xviii, 15, 16; Luke ii, 22, &c. (3.) The first-born enjoyed an authority over those who were younger, similar to that possessed by a father, Gen. xxv, 23, &c; 2 Chron. xxi, 3; Gen. xxvii, 29; Exod. xii, 29: which was transferred in the case of Reuben by Jacob their father to Judah, Gen. xlix, 8–10. The tribe of Judah, accordingly, even before it gave kings to the Hebrews, was every where distinguished from the other tribes. In consequence of the authority which was thus attached to the first-born, he was also made the successor in the kingdom. There was an exception to this rule in the case of Solomon, who, though a younger brother, was made his successor by David at the special appointment of God. It is very easy to see in view of these facts, how the word “first-born” came to express sometimes a great, and sometimes the highest, dignity.
2. First-born is not always to be understood literally; it is sometimes taken for the prime, most excellent, most distinguished of any thing. “The first-born of the poor,” Isaiah xiv, 30, signifies the most miserable of the poor; and “the first-born of death,” Job xviii, 13, the most terrible of deaths.
3. God ordained that all the Jewish first-born both of men and beasts, for service, should be consecrated to him. The male children only were subject to this law. If a woman’s first child were a girl, the father was not obliged to offer any thing for her, or for the children after her, though they were males. If a man had many wives, he was obliged to offer the first-born of each of them to the Lord. The first-born were offered in the temple, and were redeemed for the sum of five shekels. The firstling of a clean beast was offered at the temple, not to be redeemed, but to be killed. An unclean beast, a horse, an ass, or a camel, was either redeemed or exchanged. An ass was redeemed by a lamb, or five shekels; if not redeemed, it was killed.
FIRST-FRUITS, among the Hebrews, were presents made to God of part of the fruits of the harvest, to express the submission, dependence, and thankfulness of the offerers. They were offered at the temple, before the crop was touched; and when the harvest was over, before any private persons used their corn. The first of these first-fruits, offered in the name of the nation, was a sheaf of barley, gathered on the fifteenth of Nisan in the evening, and threshed in a court of the temple. After it was well cleaned, about three pints of it were roasted and pounded in a mortar. Over this was thrown a portion of oil, and a handful of incense. Then the priest took this offering, waved it before the Lord toward the four parts of the world, threw a handful of it into the fire upon the altar, and kept the rest. After this, every one was at liberty to get in his harvest. Beside these first-fruits, every private person was obliged to bring his first-fruits to the temple. The Scripture prescribes neither the time nor the quantity. The rabbins say, that they were obliged to bring at least the sixtieth part of their fruits and harvest. These first-fruits consisted of wheat, barley, grapes, figs, apricots, olives, and dates. They met in companies of four-and-twenty persons to carry their first-fruits in a ceremonious manner. The company was preceded by an ox appointed for the sacrifice, with a crown of olives on his head, and his horns gilded. There was also another sort of first-fruits paid to God, Num. xv, 19, 20, when the bread in every family was kneaded, a portion of it was set apart, and given to the priest or Levite of the place. If there was no priest or Levite, it was cast into the oven, and consumed by the fire. This is one of the three precepts peculiar to the women; because they generally made the bread. The first-fruits and tenths were the most substantial revenue of the priests and Levites. St. Paul says, Christians have the first-fruits of the Spirit, Rom. viii, 23, that is, a greater abundance of God’s Spirit, more perfect and more excellent gifts than the Jews. Christ is called the first-fruits of them that slept; for as the first-fruits were earnests to the Jews of the succeeding harvest, so Christ is the first-fruits or the earnest of the general resurrection.