When Jesus Cursed The Fig Tree

Bible Gateway passage: Mark 11:12-25 – New International Version

Twelve hours later, as they were about to leave Bethany, Jesus became famished. 13After spotting a fig tree in full bloom in the distance, he went to see if it was bearing fruit. When he arrived, he discovered nothing but leaves, as it was the wrong time of year for figs. D)”>(D) 14After that, he cursed the tree, saying, “May no one ever eat fruit from you again!” And his followers were present when he said it. 15When Jesus arrived in Jerusalem, he entered the temple courtyards and immediately began expelling people who were engaged in buying and selling there.

In the midst of his instruction to the group he exclaimed, “Is not the scripture true: “My home shall be known as a House of Prayer for All Nations?” E) The word “e” refers to the letter “e” in the word “equality.” “>(E)However, you have turned it into a ‘den of thieves.’ ” F) The letter “F” is an abbreviation for “F” in the English language “> The following is an example of a formalized formalized formalized (F) After hearing this, the leading priests and teachers of the law immediately began seeking for a means to assassinate Jesus because they were afraid of him.

G) The letter G is an abbreviation for the letter G in the alphabet “>(G)because he was able to captivate the whole audience with his lectures.

I)”>(I) 20As they walked down the path in the morning, they saw that the fig tree had withered from the roots.

“The fig tree you cursed has wilted,” says the witch.

K)”>(K)24 In order to ensure that you receive anything you ask for in prayer, I tell you to think that you have received it, and it will become yours.

“M)” is an abbreviation for “Missing.” “> The following is an example of a formalized formalized formalized (M) Read the entire chapter.

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12Jesus was starving the next day as they were leaving Bethany. 13After spotting a fig tree in full bloom in the distance, he went to see if it was bearing fruit. It was. When he got there, he discovered nothing but leaves, as it was not the season for figs at that point. D)”>(D) He then addressed the tree, saying, “May no one ever again eat fruit from you.” Furthermore, it was heard by his disciples. 15When Jesus arrived in Jerusalem, he entered the temple courtyards and immediately began expelling people who were engaged in buying and selling.

In the midst of his instruction to the group he exclaimed, “Is not the scripture true: “My home shall be known as a House of Prayer to All Nations?” In the case of the letter E, the word “e” stands for “ethics.” “It has become a ‘den of robbers,’ however, thanks to your actions.

The letter G) refers to the fact that the letter G is the first letter of the alphabet “The reason for this is that the entire audience was blown away by his presentation.

‘Rabbi, J’,’ Peter recalled and addressed Jesus as such “‘(J)et’s see!’ It appears that the cursed fig tree is no longer alive!” 22Jesus responded, “Have trust in God.” 23I swear to you that if anybody says to this mountain, ‘Go, hurl yourself into the sea,’ and has no doubt in their hearts, but believes that what they say will happen, it will be done for them.” K)”>(K)24 As a result, I tell you that whatever it is that you ask for in prayer, believe that you have received it, and it will be granted to you.

L)”>(L)25 In addition, when you are standing in prayer, if you have anything against anybody, forgive them in order for your heavenly Father to forgive you your sins.

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OVERVIEW

It is in this passage that we get the second portion of the tale of the fig tree (11:12–14), which is sandwiched between the description of the purification of the temple. (See Overview,11:15–19 for further information on the theological importance of this “intercalation.”)

SCRIPTURE: MARK 11:20-25

As they continued their journey in the morning, they saw that the fig tree had withered from the roots. “Rabbi, take a look!” Peter remembered and spoke to Jesus. “The fig tree you cursed has wilted,” says the witch. In response, Jesus said, “Have trust in God.” In all seriousness, I promise you that if somebody says to this mountain, ‘Go hurl yourself into the sea,’ and does not have any doubts in his heart, but believes that what he says will happen, it will be done for him. In order to ensure that you receive anything you ask for in prayer, I tell you to think that you have received it, and it will become yours.

COMMENTARY ON WHY JESUS CURSED THE FIG TREE

On their way back to Jerusalem from Bethany the following morning (probably on Tuesday of Passion Week), Jesus and his disciples passed the fig tree for the second time. It had been completely demolished (“withered from the roots”). Because of Jesus’ prediction that no one would ever eat fruit from the tree again (v.14), Peter directed Jesus’ attention to the withered tree, reminding him of what Jesus had said (v.21). Despite the fact that Jesus does not expressly interpret the incident, the implication appears to be clear: Jesus’ foretold judgment on the temple will come to pass just as assuredly as his forecast that the fig tree will wither.

Those discrepancies are consistent with his inclination to condense and shorten incidents (cf.

Mark 11:22

After passing the fig tree on their way back to Jerusalem from Bethany the following morning (perhaps on Tuesday of Passion Week), Jesus and his followers returned to the city. In its entirety (“withered from the roots”), it had been destroyed. Because of Jesus’ prediction that no one would ever eat fruit from the tree again (v.14), Peter attracted Jesus’ attention to the withered tree, reminding him of his words (v.21). The meaning of the occurrence is not specifically stated by Jesus, but it appears to be clear: Jesus’ anticipated judgment on the temple will come to pass with the same certainty as his predicted withering of the fig tree.

According to Matthew 8:5–13 and Matthew 9:18–26, these discrepancies correspond to his penchant to shorten and compress incidents.

Mark 11:23

As with Jesus’ earlier announcements, this one is preceded with the somber introduction line “I tell you the truth” as a manner of emphasizing the significance of what he is about to say. Because Jesus was standing on the Mount of Olives, from where a clear view of the Dead Sea may be obtained on a clear day, it is possible that he was referring to that particular peak. Without a doubt, the idea of tossing a mountain into the sea is a metaphor for something that is physically impossible to accomplish (Zec 4:7).

In other words, Jesus is stating that when a person has faith, even the most difficult situations can be overcome (cf.Jas 1:6). In Matthew 17:20, a comparable metaphor of the ability of faith to move mountains is depicted in the parable of the mustard seed (cf.Lk 17:6).

Mark 11:24

A direct relationship exists between the sort of faith that Jesus is speaking of here and the practice of prayer. As E. Stauffer (New Testament Theology, 169) points out, “the ‘faith’ of Mark 11:23f. is a faith that prays. Prayer is the source of its force, and the means of its strength — God’s omnipotence is its solitary certainty, and God’s sovereignty is its only constraint.” (New Testament Theology, 169) In other places, Jesus confirms the limitless capacity of prayer to bring about desired consequences (Mt 7:7;18:19;Lk 11:9).

Mark 11:25

To be sure, the change between verses 24 and 25 is jarring (withv.24speaking of faith,v.25of forgiveness). Nevertheless, there is a relationship. Prayer, in order to be successful, must be offered in confidence – faith in the all-powerful God, who is capable of doing miracles. However, it must be provided in the spirit of reconciliation. Efficient prayer requires two conditions: faith in the power of God and a willingness to forgive. Possibly because of the rapid change in subject matter, or perhaps because Matthew had supplied a comparable statement in the Sermon on the Mount (Mt 6:14), which comes directly after the Lord’s Prayer, Matthew omits this line.

Mark 11:26

This passage does not appear in the New International Version (NIV) or most other modern translations since it is not found in the finest and most ancient manuscripts of the New Testament. It is an addition from Matthew 6:15 into the text.

EXPOSITOR’S BIBLE COMMENTARY – REVISED

An updated version of the Expositor’s Bible Commentary was issued by Zondervan in 2012. The work of 56 different authors – 30 of whom are new to the series – is included in The Expositor’s Bible Commentary – Revised Series. EBC-R is a collection of the greatest work by world-class researchers, including D. A. Carson, George Guthrie, John Walton, and Andreas Köstenberger, that is both scholarly and accessible. There are thirteen volumes in this series. Take a look inside the Expositor’s Bible Commentary or choose which version is most appropriate for you by clicking here.

Why Did Jesus Curse the Fig Tree?

My children recently grew enthusiastic about limes after learning that they could sell limeade and make a lot of money doing so. At my mother-in-house, law’s they discovered a huge tray piled high with them one day. They discovered a large, lushly green, magnificent lime tree, which they immediately began robbing. Jackpot. Except that they were made of plastic. A basin full of limes, holding up the promise of gallons of limeade, is only ornamental and serves no use. Many items can pass for the actual thing on the surface, but upon closer scrutiny, they are shown to be false.

21:18–22; Mark 11:12–14, 20–25) is a stunning scene in the Gospels in which Jesus deals with this mismatch of expectations.

In this inverted miracle, we can clearly understand the implications of not just failing to produce fruit, but also of providing a fertile impression and then failing to follow through on that impression.

Examining the Episode

The throngs of people assembled for Passover greeted Jesus as he entered Jerusalem with joy. As he drives out from Bethany in the morning, he comes upon a fig tree that is “in leaf.” The majority of fig trees have not yet produced full fruit at this stage in late April (Mark 11:13). However, this particular tree captures Jesus’ attention since it has a full covering of leaves at the time of his arrival. It’s a flower that blooms early. Its foliage indicates that tree will produce figs in the early summer.

• He is dissatisfied almost quickly.
• There is no satisfaction when there is just expectancy.
• We are taken aback; this appears to be completely out of character for Jesus, who is known for being a child-welcomer, a loving healer, and a storm-calming figure.
• On the surface, it appears to be a case study on the effectiveness of devout prayer (Matt.
• However, there is more going on behind the scenes.

1. Fruitlessness leads to judgment.

Over and over again in the Old Testament, Israel is referred to as God’s vineyard, tree, or planting (Judges 9:8–15; Isa. 3:14–7; Jer. 12:10; Ezek. 17:2–10; Ezek. 19:10–14). Because they are God’s special planting, they must bear spiritual fruit as his covenant people (Ps. 1:3; Jer. 17:8–10), as any agrarian Israelite was well aware (Ex. 23:19; Neh. 10:35–37). This helps conceptualize their relationship with God, as they are his covenant people and as his firstfruits of the harvest (Ex. 23:19; Neh.

1. For Israel’s connection with God is not founded on their fruitfulness (whether physical or otherwise), but it is God who bestows fruitfulness on them (Deut.
2. The absence of fruitfulness is a symbol of God’s punishment on them as a result of their transgression (Deut.
3. This underlying image for Israel’s spiritual health comes to life in the prophetic era with a dazzling display of color.
4. 27:6).
5. 7:1, Jer.
6. 9:10–17), but he finds “no first-ripe fig that my soul wants” (Mic.
7. 8:13, Hos.

The result is that God pours forth the curse of barrenness (Hosea 9:16) on Israel twice over the course of a thousand years (the Assyrian and the Babylonian exiles) (Jer.

However, everything is not lost.

4:4; Zech.

36:8).

In the imaginations of Jesus’ disciples, when he reenacted Israel’s history by cursing the fig tree, light lights would have immediately gone out.

3:8–10; 7:16–20; 13:8; Luke 3:7–9).

And the Jewish people, who have gathered to commemorate God’s work of redemption (Passover/exodus), have just proclaimed Jesus as “king” as he leads a new exodus on a donkey filled with symbolic significance (Zech.

The time has come for the eschatological restoration.

Israel’s fruit will now be gathered, and blessings will now gush forth from the land.

While the rest of the nations—the other fig trees—have not yet reached their peak season, thisonetree has already begun to bloom. Furthermore, both Matthew and Mark, by “sandwiching” the fig tree incident, direct the reader’s attention to the location where it will all take place: Jerusalem.

• Matthew’s sequence is Jerusalem Fig tree Jerusalem
• Mark’s sequence is Fig tree Jerusalem Fig tree

The only problem is that there is no fruit. Once again, the fig tree has failed miserably. Every aspect of the Passover celebration, from the turmoil to the people to the singing, is a stage production. After entering the house of prayer, Jesus discovers that it has been turned into a “den of thieves” (Mark 11:17). There is a lot of activity and a lot of hustle, but there is no righteousness. There are leaves, but no fruit. Because of this, after inspecting the unproductive tree, Jesus administers divine judgment by two sign-acts: the future-pointing act of cursing the temple, as well as the performed metaphor of cursing the tree.

2. Think about your own figs.

However, everything is not lost. When the disciples urge Jesus to explain what has just occurred, he shifts his focus and begins to speak about prayer. Why? They will be the new custodians of God’s people, even if they do not completely comprehend what this means (Matt. 21:33–45). Their role will be to assist in the transformation of Israel—when the Jewish nucleus of Christ-followers spreads branches throughout the world and bears fruit from all countries (beginning in Acts). According to Jesus’ teachings, people will be able to do this via the power of persistent prayer.

• It is all about us.
• The cursing of the fig tree is not limited to ancient Israel alone.
• When that sad fig tree met its untimely demise on the route between Bethany and Jerusalem, the Old Testament expectation that God’s covenant people give fruit did not wither as a result of its unfortunate fate.
• 1:11–41, Heb.
• Not in order to gain God’s personal favor, but in order to succumb to the tasks that he has (re)made us to perform.
• The threat of the temptation toward false pretenses of fruit are also addressed in the storyline.
• And that only exacerbated the situation.
• It’s one thing to be lacking in something while seeming to be possessing it.
• Our personal life might take on the appearance of being “in leaf.” It is possible that our leaves resemble those of a supermom, a winner, a perfect family, or an A-team Christian with a jam-packed calendar of missionary events.
• It is possible that there will be no evidence of holiness or relationship with God.
• And our churches have the ability to do the same.

The leaves of a church may seem spectacular: rising attendance, capital campaigns, intelligent pastors, and excellent music, to name a few examples. But what will the Lord discover when he conducts a thorough investigation? Will he come across onlyleaves? Or will he discover figs as well?

Why Did Jesus Curse the Fig Tree?

There is, however, still hope. He then pivots and talks about prayer when the disciples ask him to explain what has just occurred. Why? However, they will be the new custodians of God’s people (Matt. 21:33–45), despite the fact that they do not yet completely comprehend this. Their role will be to assist in the transformation of Israel—when the Jewish nucleus of Christ-followers spreads branches throughout the world and bears fruit in every nation (beginning in Acts). The power of sincere prayer, as Jesus teaches here, will enable them to achieve their goal.

• What matters is that we be involved.
• In addition to ancient Israel, the curse of the fig tree is also relevant today.
• It was on the route between Bethany and Jerusalem that that sad fig tree met its untimely demise that the hope of the Old Testament that God’s covenant people would bring fruit did not wilt.
• 1:11–41, Heb.
• Rather of learning God’s gardening passion, we should surrender to the tasks that he has (re)created for us.
• The peril of the temptation toward false pretenses of fruit are also addressed in the storyline as well.
• Adding to the misery was the fact that Having fruit that is out of season is one thing, but having fruit that is in season is another thing altogether.

As a result, we should be on the lookout for threats.

It is possible that our leaves resemble those of a supermom, a winner, a perfect family, or an A-team Christian with a jam-packed schedule of ministry commitments.

The absence of holiness’ fruit and the absence of intimacy with God are both possible outcomes.

The same is true for our churches.

What, on the other hand, will the Lord discover after a thorough examination.

Or will he come across some figs as well.

The fig tree and the temple

Jesus was starving the next day as they were leaving Bethany, according to the Bible. He proceeded to investigate a fig tree in the distance, which he recognized as being in leaf. He discovered that it did not have any fruit. When he arrived, he discovered nothing but leaves, as it was the wrong time of year for figs. After that, he cursed the tree, saying, “May no one ever eat fruit from you again!” Mark 11:12–14 indicates that his disciples overheard him say that. Mark informs us that although it was not the season for figs, the tree’s leaves gave the impression that the tree will bear fruit in the future.

This question is addressed by Mark by incorporating the temple tale into the fig-tree story: When Jesus arrived in Jerusalem, he entered the temple courtyards and immediately began ejecting individuals who were buying and selling goods there.

And as he was instructing them, he added, “Isn’t it stated, “My home will be considered a place of prayer for all nations?” However, you have turned it into a nest of robbers.'” When the leading priests and teachers of the law heard this, they immediately began seeking for a means to assassinate him because they feared him because the whole audience had been astonished by his teaching.

As soon as the subject of temple purification is brought up, our minds immediately jump to the phrase “den of thieves.” On the surface, it appears that Jesus was enraged because people were being abused financially by those who sold doves and exchanged money in the marketplace.

In less than an hour after Jesus left the premises, they would be back in business and selling again.

He is well aware that not only will temple practices not be reformed, but that the temple itself will be demolished as well.

“Do you see all of these things?” he inquired of her. “Truly, I tell you, not one stone here will be left on another; every one of them will be thrown down” (Matthew 24:1–2), referring to the destruction of the Temple.

A den of robbers

Jeremiah 7 is quoted by Jesus during the cleansing of the temple. Throughout this text, Jeremiah calls into question the Israelite’s conception of the temple. Israelis had come to believe that the sacrificial system of the temple was sufficient to atone for all of their wrongdoing: “What makes you think you’ll be safe if you steal and murder, commit adultery and perjury, sacrifice to Baal and worship other gods you’ve never heard of, and then come and stand before me in this house, which bears my Name, and say, ‘We are safe’—safe to do all these abominable things?

• To what extent has this mansion, which carries my name, become a robber’s lair in your eyes?
• On the contrary, he is claiming that it is the location where the thieves go to avoid facing the repercussions of their criminal actions.
• Israel was using the entire sacrificial system to absolve itself of responsibility for behaviors that it had no intention of changing.
• After calling Abraham, the Lord promised him that he would become a large nation, and that he would be blessed.

It is said in Genesis 12:2–3 that “I will bless those who bless you, and whoever curses you, I will curse,” and that “all peoples on earth will be blessed through you.” But rather than transforming the temple into a “house of prayer for all nations,” they had turned it into a haven where they might hide from God’s wrath and avoid his punishment for their sin.

The fig-tree tale is intended to help us appreciate the significance of the temple purification, and Mark wants us to do so.

He says: As they continued their journey in the morning, they saw that the fig tree had withered from the roots.

The fig tree you cursed has wilted and died as a result “(See also Mark 11:20–21)!

Israel: God’s fig tree

Jesus quotes Jeremiah 7 during the purification of the temple. In this text, Jeremiah calls into question the Israelite’s conception of the sanctuary. Israelis had come to believe that the sacrificial system of the temple was sufficient to atone for all of their sins: “You’re going to steal and murder, commit adultery and perjury, burn incense to Baal and worship other gods you’ve never heard of, and then come to me in this house, which bears my Name and say, ‘We’re safe’—safe to do all of these heinous things?

• What do you think of my name-bearing house now that it has been turned into a robbery den?
• “Jeremiah 7:9–11 is a biblical passage.
• On the contrary, he claims that it is the location where the thieves resort to avoid facing the repercussions of their actions.
• Israeli leaders were utilizing the entire sacrificial system to absolve themselves of the consequences of acts that they had no intention of changing.
• After calling Abraham, the Lord promised him that he would become a large nation, and that he would be blessed.
• Genesis 12:2–3 says that I will bless those who bless you, and I will curse those who curse you, and that all peoples on earth will be blessed through you.
• The money changing in the temple was simply a symptom of a far broader problem—and God was about to pronounce judgment on the entire institution as a result of it.
• The curse of the fig tree comes to a close as soon as the temple tale concludes: They saw the fig tree had wilted from the roots as they traveled through the morning.

Peter recalled this and addressed Jesus as follows: “”Look!” said the Rabbi. This is what happened to the fig tree you cursed: it died “(See also Mark 11:20–21.)

It’s all about bearing fruit

Over and over again over the course of His mission, Jesus emphasized the value of being productive. And in order to accomplish so, He would utilize the example of fruitfulness to make his argument. The New Testament makes use of this image both collectively and individually. Following the purification of the temple, the Pharisees raise questions about Jesus’ authority. When they ask Him for an explanation, He answers by teaching them the Parable of the Tenants. According to this parable, Israel is portrayed by a vineyard whose tenants (representing Israel’s religious establishment) are negligent in their upkeep.

Jesus’ parable is summarized in the following words: “Therefore, I tell you that the kingdom of God will be taken away from you and handed to a people who will bear its fruit” (Matthew 21:43).

God anticipates that the trees He planted will bear fruit.

The parable of the unfruitful fig tree

Jesus strengthens his point even further with a story about a guy and (believe it or not) his fig tree, which goes as follows: A parable was then given by him, which ran as follows: “A man had a fig tree growing in his vineyard, and when he went to look for fruit on it, he found none. So he told the man who looked after the vineyard, ‘I’ve been coming here for three years now, looking for fruit on this fig tree, but I haven’t found any.’ Cut it down to size! ‘What is the point of using up the soil?'” Mr.

1. If it yields fruit the next year, that’s great!
2. The landowner is a guy of great patience.
3. It has depleted the nutrition available and diverted the attention of the caregiver.
4. What’s the point of wasting dirt on a tree that will never yield fruit?
5. He will pay particular care to the tree and provide it with one more opportunity to bear fruit in the future.
6. The entire narrative emphasizes the fact that God expects a particular level of fruitfulness from his people.
7. He will, at some point, pass judgment, and that is exactly what will happen in the case of Israel.

Minding our fruitfulness

The prospect of fruitfulness is not exclusive to Israel alone, though. Furthermore, Jesus wants His disciples to yield fruit as well. One of His final conversations with the disciples before the crucifixion provides the following explanation: My Father is the genuine vine, and I am the true vine’s gardener. His pruning technique involves cutting off every branch in me that does not give fruit, while every branch that does bear fruit is pruned in order for it to bear even more fruit in the future.

1. Continue to be in me, just as I continue to be in you.
2. If you do not abide in me, you will not be able to bear fruit (John 15:1–4).
3. As long as we remain linked to Jesus (the vine), we are given the ability to be productive—a state that we cannot create on our own.
4. The mere fact that God invests so much time and attention into boosting our production serves to emphasize the significance of fruitfulness even further.
5. In the absence of your remaining in me, you are like a branch that has been cast aside and withered; such branches are taken up and put into the fire, where they are burnt.
6. As a result of your bearing great fruit and demonstrating yourselves to be my followers (John 15:5–8), you will bring honor to my Father.

Afterwards, He reiterates the lesson learned from the fig tree: branches that are unable to yield fruit are pruned away. In the end, fruitfulness is critical since it is the only way we can demonstrate that we are true followers of the Master.

The emphasis Jesus chooses

As we’ve seen, the disciples take notice of the withering of the tree that Jesus cursed. Instead of explaining why or expanding on the object lesson, Jesus just tells them: “Have trust in God,” Jesus said. “To tell the truth, I promise you that if anybody says to this mountain, ‘Go, hurl yourself into the sea,’ and does not have any doubts in their hearts, but believes that what they say will happen, then it will be done for that person. In order to ensure that you receive anything you ask for in prayer, I tell you to think that you have received it, and it will become yours.

Jesus urges them to have extravagant faith, pray daring prayers, and practice brave forgiveness.

As Jesus was fond of pointing out, the fruit of a tree may reveal a great deal about the tree itself.

Cursing the fig tree – Wikipedia

The curse of the fig tree is a story told in the gospels, and it is presented as a miracle in conjunction with Jesus’ arrival into Jerusalem in Mark and Matthew, and as a parable in Luke. This event is completely absent from the Gospel of John’s account, which moves the episode with which it is associated, namely the purification of the temple, from the conclusion of Jesus’ public ministry to the beginning. The picture is derived from the Old Testament sign of the fig tree, which represents Israel, and the curse of the fig tree in Mark and Matthew, as well as the corresponding account in Luke, are therefore symbolically intended against the Jews, who have refused to recognize Jesus as ruler of their nation.

The symbol of the fig tree in Hebrew scripture

The curse of the fig tree shown in a Byzantine icon. As figs on a fig tree (Hosea 9:10, Jeremiah 24), or as a fig tree that bears no fruit (Jeremiah 8:13), the people of Israel are sometimes depicted in the Jewish scriptures, and in Micah 4:4 the age of themessia is pictured as one in which each man would sit under his fig tree without fear, the cursing of the fig tree in Mark and Matthew and the parallel story in Luke When viewed in isolation, Jesus’ destruction of the fig tree does not appear to be consistent with his other actions (Bertrand Russell used the story to challenge Jesus’ supremacy), but when taken together, the miracle stories form a “prophetic act of judgement” directed against property rather than people.

Gospel of Mark, 11:12–25

Historically, most historians think that Mark was the earliest gospel, and that the writers of Matthew and Luke utilized it as a basis for their writings. Jesus and his disciples are on their way to Jerusalem when a barren fig tree bears no fruit; in Jerusalem, he drives the money-changers from the temple; and the next morning, they discover that the fig tree has withered and died, implying that the temple, like the fig tree, is cursed and will wither because it failed to produce fruit. The episode concludes with a discourse on the power of prayer, which has led some scholars to interpret this as the episode’s primary motif rather than the eschatological aspect.

However, in chapter 13 verse 28, Mark has Jesus use the image of the fig tree to make it clear that Jerusalem will fall and the Jewish nation will be brought to an end before their generation passes away.

Gospel of Matthew, 21:18–22

Using Mark’s split tale, Matthew condenses it into a single narrative. When the curse is spoken, the fig tree withers, propelling the story ahead to Jesus’ confrontation with the Jewish priests and his curse against them as well as the temple. While Jesus responds to the disciples’ expressions of wonder with a brief discourse on faith and prayer, it is less clear that the dead fig tree is connected to the fate of the temple. However, in Matthew 24:32–35, the author closely follows Mark in presenting the “lesson” (in Greek, parabole) of the budding tree as a sign of the certain coming of the Son of Man.

Gospel of Luke, 13:6–9

Luke substitutes the parable of the barren fig tree for the miracle, which is most likely derived from the same body of tradition as that which underlies Mark’s account. After hearing reports of Galilean deaths, Jesus and the disciples travel to Jerusalem, where he provides a prophetic interpretation of the events through a parable: A man planted a fig tree expecting it to bear fruit, but despite his visits, the tree remained barren; the owner’s patience wore thin, but the gardener pleaded for a little more time; the owner agrees, but the question of whether the tree would bear fruit, i.e.

acts that manifest the Kingdom of God Jesus concludes his parable with a warning that if his people do not repent, they would die, according to Luke.

Infancy Gospel of Thomas

The Infancy Gospel of Thomas contains a totally different account, but it contains a similar line from Jesus: “.behold, now also thou shalt be withered like a tree, and shalt not bear leaves, neither root, nor fruit.” (III:2).

See also

• Figurines in the Bible
• The life of Jesus as recorded in the New Testament
• The parable of the blooming fig tree and the parable of the barren fig tree are both included.

References

1. Getty-Sullivan 2007, p. 74-75
2. AbEdwards 2002, p. 338
3. AbBurkett 2002, p. 170-171
4. AbDumbrell 2001, p. 175
5. AbJesus Behaving Badly: The Puzzling Paradoxes of the Man from Galilee, Mark L. Strauss, p. 64
6. AbDumbrell 2001, p. 202

Bibliography

• Burkett, Delbert Royce, and others (2002). This course provides an overview of the New Testament as well as the historical roots of Christianity. Carroll, John T. (Cambridge University Press, ISBN 9780521007207)
• Cambridge University Press, ISBN 9780521007207
• Carroll, John T. (2012). A Commentary on the Book of Luke. Cousland, J.R.C., Westminster John Knox Press, ISBN 9780664221065
• Westminster John Knox Press, ISBN 9780664221065
• (2017). The Infancy Gospel of Thomas has a passage titled “Holy Terror.” Bloomsbury Publishing, ISBN 9780567668189
• Dumbrell, W.J. Bloomsbury Publishing, ISBN 9780567668189
• (2001). On the Lookout for Order: Biblical Eschatology in the Spotlight Wipf and Stock, ISBN 9781579107963
• Edwards, James R. Wipf and Stock, ISBN 9781579107963
• Edwards, James R. (2002). The Gospel of Mark is a collection of writings by the apostle Mark. Getty-Sullivan, Mary Ann (Eerdmans, ISBN 9780851117782)
• Eerdmans, ISBN 9780851117782
• Getty-Sullivan, Mary Ann (2007). Parables of the Kingdom: Jesus and the Use of Parables in the Synoptic Tradition is a book on Jesus and his use of parables. Keener, Craig
• Liturgical Press, ISBN 9780814629932
• (1999). A Commentary on the Gospel of Matthew (Matthew 5:17–20). Eerdmans Publishing Company, ISBN 9780802838216
• Kinman, Brent (1995). The setting of Jesus’ arrival into Jerusalem, both in terms of Lukan theology and in terms of the politics of his day. Perkins, Pheme (ISBN9004103309)
• Brill, ISBN9004103309
• Perkins, Pheme (ISBN9004103309)
• (2009). The Synoptic Gospels are introduced in this section. The Eerdmans Publishing Company, ISBN 9780802865533
• Mitchell G. Reddish, Eerdmans Publishing Company, ISBN 9780802865533
• (2011). This is an introduction to the Gospels. Published by Abingdon Press (ISBN 9781426750083)

Why did Jesus curse the fig tree?

QuestionAnswer The story of Jesus cursing the barren fig tree is told in two different gospel accounts: Mark’s account and Luke’s account. It can first be observed in Matthew 21:18-22, and subsequently in Mark 11:12-14, among other places. When it comes to the two accounts, there are some minor differences that can be reconciled by carefully reading the relevant passages. The key to understanding this passage, as with all Scripture, is to understand the historical and cultural context in which it occurred.

1. For example, when did this occur, what was the environment, and where did it take place are all important questions.
2. Finally, we must have a fundamental grasp of the fig tree itself, including its growth seasons and other characteristics.
3. In the midst of Jewish people’s acclaim and worship, Jesus arrived in Jerusalem a day earlier.
4. Now, the next day, Jesus is once again on His journey to Jerusalem from Bethany, where He had been resting the night before.

While expecting to find something to eat under the fig tree, Jesus instead discovered that the tree was devoid of fruit, and he cursed the tree, saying, “May no fruit ever come from you again!” (Matthew 21:19; Mark 11:14; Luke 21:19.) This narrative of the cursing and withering of the fig tree is included in Matthew’s account of Jesus purifying the Temple of the moneychangers, which follows the account of Jesus cleansing the Temple of the moneychangers.

Mark says that event really took place over two days, with Jesus cursing the fig tree on the first day while on his way to cleanse the Temple, and the disciples noticing the tree withered on the second day while on their way back to Jerusalem from Bethany, as recorded in Mark (Mark 11:12-14 and Mark 11:19-20).

1. After reviewing the story’s overall chronological context, we may begin to address some of the numerous concerns that are frequently posed about it in this section.
2. This question may be answered by looking at the properties of fig trees, which can be found on the internet.
3. Consequently, when Jesus and His followers noticed from a distance that the tree was bearing leaves, they would have assumed that the tree was also bearing fruit, despite the fact that it was later in the season than it was customarily the case for an unripe fig tree to develop fruit.
4. Early crops would be harvested in the spring, with one or two later crops following after that.
5. The fact that Jesus and His followers would be seeking for fruit on the fig tree even though it was not the major growing season further helps to explain their actions.
6. If you’re wondering what this paragraph is all about or even what it means, the answer may be found in the chronological context of the passage as well as in a knowledge of how a fig tree is frequently used figuratively to symbolize Israel in the Bible.
7. Both were significant in terms of the spiritual state of Israel.
8. Symbolically, He was decrying Israel as a country, and in a way, He was decrying unproductive “Christians” as well (that is, people who profess to be Christian but have no evidence of a relationship with Christ).
9. In the same way, the lack or death of a fig tree would represent rejection and judgment.
10. When Jesus cleansed the Temple and cursed the fig tree, causing it to wither and die, He was announcing the impending judgment on Israel and proving His ability to carry it out.
11. James would subsequently write that “faith without actions is dead,” which echoed this reality (James 2:26).

God condemns those who do not yield fruit, and He wants those who are in a relationship with Him to “bear abundant fruit” in their lives (John 15:5-8). Questions regarding Jesus Christ (return to top of page) What was it about the fig tree that caused Jesus to condemn it?

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Leading Myself and Building My Team

Since it is “the only miracle of destruction in the canonical Gospels,”1 the account of Jesus cursing the fig tree during his final visit to Jerusalem (Matt. 21:18-21; Mark 11:15-17, 20-25) presents a particularly difficult challenge to interpreters, because it appears to be at odds with the profoundly constructive nature of Jesus’ ministry. Matthew relates that the curse and immediate withering of the tree took place on the day after Jesus made his “triumphant entry” into Jerusalem and “cleansed” the temple, which would put it on the Monday of our “Holy Week,” according to the Gospel of Matthew.

• On Monday, as he was coming to Jerusalem from Bethany, where he had spent the previous night, he approached a fig tree and took a bite out of it.
• He continued his journey into Jerusalem, where he “cleaned” the temple before returning to Bethany in the evening.
• Peter attracted Jesus’ attention to it when they were travelling back to Jerusalem.
• Since the first decades of the church, the perceived severity of Jesus has served as the primary inspiration for the remarks of the interpreters.
• It is frequently stated that Mark expected his fig-savvy readers would understand that Jesus was pursuing the edible green knops of spring rather than the ripe figs of summer;3 but, this does not explain why the tree, which was devoid of even the knops, should have been cursed.
• This makes it appear as though Jesus was cursing the fig tree in order to understand it in light of his attitude toward the temple, and maybe to interpret it as well as he was denouncing it.
• 4 As previously stated, his narration of the tale over the course of two days differs from Matthew’s version.

Thus, the question arises as to upon whom or what the judgment is to be pronounced.

As E.

Sanders argued, Jesus’ “cursing” of the temple in general and everything it represented was a more accurate interpretation of the “cleaning” of the temple than the traditional view.

Not everyone is convinced of this, however, because Jesus’ attitude toward the temple in other places is benign (for instance, in v.

However, it appears that his disturbance at the temple itself was centered on specific recently-initiated activities—buying and selling, and “carrying vessels” in ways that were evidently inappropriate—rather than on old temple ceremonies (11:15, 16).

It may now be conceivable to talk of a developing consensus among scholars that the curse of the fig tree served as the most severe possible warning to Israel’s religious leadership.

However, Jesus here performs a very powerful deed, one that will be etched in the minds of his followers for the rest of their lives.

In response to Peter’s questioning, Jesus focuses on the sheer force of the act itself, rather than the message it was intended to convey.

Faith not only may wither a tree, but it can also bring a mountain tumbling down (11:23-24).

And his subsequent statements go much farther.

When you are praying, forgive anybody whom you have a grudge against, so that your Father in heaven may also forgive you your trespass (Mark 11:25).

Only the disciples are there for this somewhat private display, yet it serves its objective of demonstrating to them that Jesus’ teaching has already transcended the system of temple worship (as the Last Supper would also testify, and as his death and resurrection would particularly establish).

The discipline and devotion of Ezekiel’s performed predictions testifying to his divine summons (Ezek.

28:17).

In this sense, the withering of the fig tree must be viewed not as “miraculous force wasted in the service of ill-temper,”7but rather as an assurance provided by Jesus to those closest to him of the seriousness of his message to Jerusalem and of the presence of God’s own hand in his life and ministry.

1. 338, James R.
2. Oden and Christopher A.
3. 159-60.
4. 339-40).
5. T.
6. 18-19; for further discussion, see R.
7. France, The Gospel of Mark (NIGTC, Grand Rapids: Eerdmans, 2002), pp 5 523–25.
8. Philadelphia: Fortress, 2007), where she is quoted as saying One indication of a developing consensus is the fact that she and Edwards, who are both non-conservatives, are in agreement on this topic.

6 On page 159 of Oden’s edition, it says: 7 T. W. Manson’s “The Cleansing of the Temple” (Bulletin of the John Rylands Library, vol. 3), p. 279, is a classic example of religious cleansing.

The Mighty Miracles Of Jesus: The Withering Fig Tree

As part of His mission, Jesus accomplished more than 40 miracles, which included healing ill people, transforming natural components of nature, and even resurrecting people from the dead, among other things. Generally speaking, a miracle is defined as an occurrence that occurs outside of the realm of normalcy. Every month, we’ll take a deeper look at one of His miracles to see how He accomplished it. Understanding Jesus’ miracles has the potential to transform your life, and it all begins with trusting in Him via confidence in Him.

1. This was followed by His returning with his followers the following morning.
2. He approached a fig tree by the side of the road and discovered nothing but leaves on its branches.
3. However, there is more to this story than meets the eye.
4. Christ used it as a real object lesson in order to illustrate the hypocrisy of the religious establishment.
5. If you saw fig leaves on a fig tree, you may expect to see fruit on the tree as well.
6. The fig tree was revered as a symbol of the country of Israel in the ancient world, according to the Bible.
7. Similarly, many individuals nowadays say the correct things but do not act in accordance with their words.
8. While they exhibited all of the symptoms of spiritual life, none of its fruits could be found.
9. Faith, love, and sanctity are not present in churches with big congregations or political influence, even if they claim to be.
10. With the help of that fig tree on the road to Jerusalem, we now have a very clear picture of what God wants of His children.

Living a life of hypocrisy means that we are only concerned with the leaves and not the fruit. When the Lord looks at His church and the lives of His followers, he is seeking for fruit. “Therefore, you will recognize them by their fruits,” says Matthew 7:20.

He found nothing but leaves, for it was not the season for figs

When asked “why did Jesus condemn the fig tree when it wasn’t fig season,” people frequently respond, “because figs weren’t in season.” Isn’t that a little strange how that came to be? Is it possible that Jesus killed the fig tree even though it was producing in a perfectly normal manner? What is the rationale behind this scathing condemnation of a helpless oak tree? Regarding the fig tree, the author Fred T Wright writes the following about it in his book, Manners and Customs of Bible Lands.

However, when Jesus and His followers came across this fig tree on the Mount of Olives, they were told that “the time of figs had not yet come,” according to Mark 11:13.

The display of leaves was analogous to a large number of persons appearing to have fruit that was not actually present.

Consequently, Christ cursed the fig tree as an example to all of humanity to avoid being hypocritical.” The fig tree is mentioned in the Henry Morris Study Bible, which says, “The Palestinian fig tree generally produces both leaves and tiny figs in early March, thus this tree should have yielded figs in addition to its leaves.” According to the Bible, Israel was frequently represented by a fig tree, as in Isaiah 34:4, Jeremiah 24:1-8, Hosea 9:10, and Luke 13:6-9.” During the narrative of the fig tree, Matthew Henry offers a thought-provoking observation.

A second reason Jesus cursed the fig tree, according to Henry, was so that it would not continue to deceive people by spreading its leaves as if to suggest, “Now is the season for figs,” while in fact the tree had no fruit to give.

Another point that is frequently asked is why the tale in Mark appears to contradict the account in Matthew.

It appears that there was a 24-hour period between the time Jesus cursed the fig tree and the time Peter said that the tree had been dried up from the root in Mark’s narrative.

Mark opted to film Peter’s statement the day after it was cursed since by that time, the plant had completely dried up from the root.

The narrative in Mark would obviously give the impression that it was a miracle.

As a result, the sap will stop being pushed to the top of the tree and will begin to collect in the trunk and base of the tree, causing the bark to darken.

God is still at work doing miracles today; He has the ability to transform a rebel into a servant of Christ.

What is His plan for dealing with people like you and me?

¯¯¯ Lyndon Stimeling, a resident of Richfield, has been writing about faith and family for a number of decades.

He has written and published three books, the most recent of which being “Common Thoughts on The Word II” in 2019.

He has also had essays published in The Coming Home Journal and other local publications, and he has authored a children’s book, which has been published in the United Kingdom. Delivered directly to your inbox: today’s breaking news and more.