Mark 11:20

Mar 11:20-21. And in the morning, they passed by, &c. — Next morning, as they were returning to Jerusalem, it astonished the disciples not a little when they looked on the fig-tree that had been pronounced barren the night before, and found it dried up from the roots, that is, quite withered down to the ground and shrunk: a miracle the more extraordinary, because the fig-tree is remarkable for its abundant sap and moisture. Peter, in particular, expressed great surprise at it, saying, Master, Behold the fig- tree which thou cursedst is withered away. “We have seen already that Jesus only said to the fig-tree, No man eat fruit of thee hereafter for ever; this Peter, according to the Jewish manner of speaking concerning things that are barren, (Heb 6:8,) called a cursing of the fig-tree. And some ill-disposed readers, not apprehending the proper force of the words, are apt to form a very unbecoming notion of Jesus from this action. But they do so without the least cause. Every thing he said on the occasion was decent. Moreover, the transaction was intended 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, was done with a gracious intention, namely, to alarm his countrymen, and to induce them to repent.” — Macknight. Thus Bishop Hall viewed this miracle, as appears by his excellent paraphrase on the passage: “When he saw a fig-tree in the way, he came purposely to seek that fruit which he knew he should not find ripe, that he might hence take occasion to work that exemplary miracle upon it which ensued: for when he found only store of leaves upon it and no fruit, that he might in this tree show how much he hates a formal profession (such as the Jews made) of religion, without an answerable fruitfulness, he cursed the fig-tree, and said, Let that which is thy fault be thy punishment; since thou bearest no fruit at all, never mayest thou bear any. And presently the fig-tree, as blasted by that word of judgment, withered away.” It is observable that the destruction of the swine, and this blasting of the fig-tree, were the only instances of punitive miracles in the whole course of our Saviour’s ministry, notwithstanding they do not appear to have been injurious. The case of the swine we have already considered; (see note on Mat 8:30-32;) and, with respect to the fig-tree, Matthew informs us that it 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 for the valuable purposes above suggested, as well as to teach his disciples the efficacy of faith, spoken of in the next words.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 113. — THE WITHERED FIG TREE REMARKED, vv. AND REFLECTIONS, Mar_11:20-26.

20. In the morning — Of Tuesday in the Passion Week. Dried up from the roots — Marking how total was the death and aridness of the tree. The decay of long years was wrought upon it in a few hours, perhaps in a moment.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

THE WITHERING OF THE FIG-TREE

Mat 21:20-22; Mar 11:20-26. “And early in the morning, they, passing by, saw the fig-tree withered from its roots.” The withering was so decisive that even the trunk of the tree dried up, as you see, from its roots, thus symbolizing the awful fate of the hypocrite, destined one day suddenly and decisively to wither away. Beware, lest the Lord come to you and find “nothing but leaves?” “And Peter, remembering, says to Him, Master, see, the fig-tree which Thou didst anathematize is withered away.

And Jesus, responding, says to him, have the faith of God.” There is a difference between faith in God and the “faith of God,” the latter being a perfect faith, admitting no admixture of doubt. In justification, we have faith in God; while entire sanctification, eliminating all doubt and every other phase of depravity, is characterized by the “faith of God.” Here, Jesus imputes wonderful efficiency to the faith of God.

“For truly I say unto you, whosoever may say to this mountain, Be thou plucked up, and be thou east into the sea, and may not doubt in his heart, but believe that whatsoever he says is done, it shall be to him whatsoever he may say.” They were then walking along on Mount Olivet, the highest in Southern Palestine, and here pointed out by the Savior in order to illustrate the miraculous availability of prayer, as it is His custom in all His ministry to illustrate spiritual things by temporal. Just as if great Mount Olivet were lifted up and plunged into the midst of the sea, so towering mountains of sin, responsive to the “faith of God,” are lifted clearly away and dropped down into the sea of forgetfulness.

“Therefore I say unto you that all things, so many as you ask for, praying, believe that thou receive, and it shall be unto you.” While prayer in the Divine order is the invariable antecedent to the blessings involved in the gracious economy, yet we must remember that we do not receive what we pray for, but what we believe for, faith being the measuring-line of our reception from God. Then what is the utility of prayer? It is to bring us up to believing ground. Hence prayer and filth are like the two oars of the boat which row us across the river. The genuine “faith of God” is very scarce upon the earth, and it is because there is not enough o£ genuine, importunate prayer. We must so pray into the Divine presence and get in touch with the Almighty that the Holy Ghost will inspire our prayers as well as our faith. In a mysterious way we must sink into God, utterly abandoned to His will for time and eternity, getting away from self and humanity where we can fall prostrate on the great and precious promises, and there abide at the feet of Jesus, so illuminated and inspired by the Holy Ghost that we can receive and appropriate His infallible promises, and get where we can ask Him for great and wonderful achievements in the spiritual kingdom without wavering or doubting, and thus, by importunate prayer and indefatigable faith, take the kingdom of heaven by violence. Matthew says, in this connection: “Verily I say unto you, If you have faith and doubt not, you shall not only do that of the fig-tree, but you may say to this mountain, Be thou plucked up and cast into the sea, and it shall be done.”

In the case of the fig-tree, the withering came instantly and complete.

Mat 11:25. “And when you may stand praying, forgive, if you have anything against any one; in order that your Father who is in the heavens may forgive you your trespasses. But if you do not forgive, neither will your Father who is in the heavens forgive your trespasses.” Thus, you see, an unforgiving spirit is an effectual barricade against prevailing prayer.

You must not only clear away all obstructions by forgiving everybody, but in total and eternal abandonment to God so sink away into His will, losing sight of everything else, that the Holy Spirit will be pleased to confer the omnipotent grace of prevailing prayer and faith, putting you where you can ask and believe that He doeth it. This is the wonderful secret of bringing heaven down to earth. Lord, help us all to learn it!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

11:20-21 Jesus’ miraculous power to judge the fig tree testified to his authority to bring about the judgment of Jerusalem that he had foretold. If Mark’s original audience was hearing his Gospel read to them in the late AD 60s, they knew that Roman legions were already enacting this prophetic judgment against Jerusalem.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar_11:20-24. Comp. on Mat_21:20-22. But according to Matthew the tree withered away forthwith after the cursing, so that the following conversation immediately attached itself thereto. A later form moulded in accordance with the immediate result in other miracles. If Mark had separated the miracle into two acts in order to give to it the more importance (see Köstlin, p. 335) he would have reckoned erroneously, as the immediate result is the greater and therefore the more in keeping with a later reflection (Hilgenfeld). But this variation of the tradition has nothing to do with the view that the entire history is only a legendary formation from Luke 13 (in opposition to Schenkel).

παραπορευόμενοι πρωΐ] Fritzsche is wrong in rejecting this order, because πρωΐ is opposed to the preceding ὀψέ. In fact παραπορ. is the leading idea (and passing by in the morning), pointing out the modal definition to the following εἶδον κ.τ.λ.

Mar_11:22. πίστιν Θεοῦ] confidence in God; genitive of the object. Comp. Act_3:16; Rom_3:22; Gal_2:20; Gal_3:22; Eph_3:8; Dem. 300, 10; Eur. Med. 414.

Mar_11:24. διὰ τοῦτο] because the confidence has so great effect.

ὅτι ἐλάβετε] (see the critical remarks): The praeterite is not ineptum (Fritzsche), but the having received, which one believes has its ground in the counsel of God. Comp. Mar_13:20. The real de facto bestowal is future (ἔσται ὑμῖν).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 11:20-25 . The withered fig tree and relative conversation (Mat 21:20-22 ).

Mar 11:20 . παραπορευόμενοι , passing by the fig tree (on the way to Jerusalem next morning). πρωῒ : the position of this word after παραπ ., instead of before as in T.R., is important. It gives it emphasis as suggesting that it was in the clear morning light that they noticed the state of the tree. It might have been in the same condition the previous evening, but it would be dark when they I passed the spot.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The force of faith is exceeding great, and charity is ever joined with it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(20-25) And in the morning.—See Notes on Mat_21:20-22.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20–26. The Withered Fig-Tree

20. And in the morning] The early morning of Tuesday in Holy Week.

as they passed by] On their return to the Holy City.

dried up from the roots] From St Matthew (Mat_21:19) it would appear that “some beginnings of the threatened withering began to shew themselves, almost as soon as the word of the Lord was spoken; a shuddering fear may have run through all the leaves of the tree, which was thus stricken at its heart.” Trench.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Peter, calling to remembrance,.... Not so much the tree, and its spreading leaves, and the greatness of it, and the flourishing condition it was in, the other day, as the imprecation of Christ upon it:

saith unto him, Master, behold, the fig tree which thou cursedst is withered away; which he observed, as matter of astonishment, and as an instance of Christ's surprising power and authority; See Gill on Mat 21:20.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 And in the morning, as they passed by, they saw the fig tree dried up from the roots.

Ver. 20. {See Trapp on "Mat 21:20"} Learn to stand in fear of Christ’s curse: he can blow men to destruction, smite the earth with the rod of his mouth, Isa 11:4; Job 4:9.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes on "Mat 21:21". It is I confess the opinion of many excellent interpreters, whom I reverence, that the main end of our Saviour’s cursing and blasting this fig tree, was to let his disciples see in a type what would be the consequent of a spiritual barrenness. That spiritual barrenness is exceedingly dangerous is out of question; our Saviour teacheth us it plainly by another parable of the fig tree, Luk 13:6-9, and the apostle teacheth us it, Heb 6:7,8. But I see nothing to guide us to any such interpretation of this action of his, which was a miraculous operation, by which as he;

1. Plainly showed his Divine power; so;

2. These verses inform us, that it was his design to show his people the power of faith, that is, a full persuasion, that whatsoever we ask of God according to his will, and which may tend to his glory, shall be done for us.

Which interpretation of this action of our Saviour’s solves all the difficulties relating to this story, about which interpreters have so disquieted themselves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 20, 21. And as they passed by in the morning, they saw the fig tree withered away from the roots. They had returned the evening before, probably after sunset, to Bethany; and so, in the twilight, had not noticed the withered tree. St. Matthew gathers the whole account of the fig tree into one notice. St. Mark disposes of the facts in their chronological order. It was on the Monday morning, the day after the triumphant entry, and when they were on their way to Jerusalem, that our Lord cursed the fig tree. Thence he passed on at once into Jerusalem, and drove out the profaners of the temple, and taught the people. In the evening he returned to Bethany; and then on the next morning, as they were on their way into the city, they saw what had happened to the fig tree. And then Peter calling to remembrance saith unto him; Rabbi, behold, the fig tree which thou cursedst is withered away (exhrantai), the same Greek word as in the preceding verse. Some have thought that the fig tree was the tree forbidden to Adam and Eve in the garden of Eden. (See Cornelius a Lapide on Gen_2:9)

Vers. 20-26. The withered tree.

I DESTRUCTION MAY SERVE THE PURPOSES OF LIFE. Here the fig tree is destroyed for the sake of a lesson to the spirit. Much lower life is destroyed from day to day that the higher may be preserved.

II THE INCIDENT ILLUSTRATES THE RESERVE OF CHRIST"S MIRACULOUS POWER. He could destroy; that was evident. But he came not to destroy, but to save. And while he lavished his power upon the sick and suffering, to heal, cheer, and deliver, he economized the dread power of destruction. Compare what is said on this subject in "Ecce Homo!

III FAITH THE ONE SECRET OF POWER. Our Lord here employs, as often, a bold figure of speech. To the undivided thought and will nothing is ideally impossible. Actually our power is limited, as is our thought. But we are born for the ideal, and to overcome our limitations. Prayer is essentially part of faith; it is the exercise of the will, the entire going-forth of the man in that direction in which he is called endlessly to exert himself.

IV LOVE IS AN ESSENTIAL CONDITION OF TRUE FAITH. Faith works by love. How mistaken is it to limit faith to intellectual assent! Devils believe, but love not, and are weak. Faith and love are other words for the might of God in the soul. "Oh, my brothers, God exists! Believing love will relieve us of a load of care! will lift mountains" weight from the spirit, and make our ideals a present reality. But the unloving, unforgiving soul remains fettered in itself, unreleased, unfree, and weak. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xxi, 20.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The lesson of the dead tree:

v. 20. And in the morning, as they passed by, they saw the fig-tree dried up from the roots.

v. 21. And Peter calling to remembrance, saith unto Him, Master, behold, the fig-tree which Thou cursedst is withered away.

v. 22. And Jesus, answering, saith unto them, Have faith in God.

v. 23. For verily I say unto, you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith.

It was on Tuesday morning that Jesus again passed by the fig-tree with His disciples. The curse of Jesus had taken effect; the whole tree, from the roots, was withered and dead. On the evening before things had been in shadow, and therefore the apostles could easily overlook the condition of the tree, especially since their minds were likely occupied with other matters. But in the clear morning light the tree stood out from the rest so prominently that Peter remembered the incident of the day before. In a half-pleased and half-awed manner he called the Lord’s attention to the result of His curse. Jesus then proceeds to give the disciples a second lesson from the miracle, one applicable to themselves and to the Christians of all times. He impresses upon them His favorite topic, next to the proclamation of the Gospel. Faith in God, trust towards God, absolute reliance upon Him is required in the kingdom of Christ. Solemnly He declares to them that such a trust has mountain-moving properties, that nothing can withstand it. But the confidence must be absolute, unqualified, not tinged by the slightest doubt. With God’s command and promise before us, nothing is impossible. A Christian in most cases does not attain the object that he is striving for because there is some apprehension, some doubt in his heart as to the possibility of carrying out the plan. Such vacillating, uncertain natures defeat the ends of faith. And the tool and weapon of faith, by which it accomplishes its great deeds and wins its victories, as Jesus impresses upon His disciples, is prayer.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The blasting and sudden withering of the fig-tree at the word of Christ, plainly shewed his divine power, and by this miraculous operation, our Saviour designed to shew his disciples the mighty power of faith; that is, a full persuasion of the power of God, that he is able, and of the goodness of God, that he is willing, to grant whatever we ask according to his will, that has a tendency to his glory and our good.

Learn hence, That faith is a necessary and principal ingredient in prayer praying without faith, is like to a man’s shooting without a bullet; it makes a noise, but doth no execution.

Secondly, That whatsoever good thing God had made the matter of his promise, shall be given to good men in a way of perfromance, provided they pray in faith. Whatsoever ye desire, believe that ye receive them, and ye shall have them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

20–24. They saw the fig tree dried up. See notes on Matt. 21:19–22. Mark adds the fact, not stated by Matthew, that this language was spoken the day after the tree was cursed. Believe that ye receive them. That they are yours from the time you ask for them.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus uses the example of the fig tree to remind the disciples to have faith in God.

walked by

"were walking along the road"

the fig tree withered away to its roots

Translate this statement to clarify that the tree died. AT: "the fig tree withered away down to its roots and died" (See: Assumed Knowledge and Implicit Information)

withered away

"dried up"

Peter remembered

It may be helpful to state what Peter remembered. AT: "Peter remembered what Jesus had said to the fig tree" (See: Assumed Knowledge and Implicit Information)

translationWords

fig

Peter

Rabbi

curse

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20–25. THE LESSON OF THE WITHERED FIG-TREE

Mat 21:19-22

20. πρωΐ. This was the following morning (Tuesday), the day in that week about which we have most information, excepting Friday. But the interval between the first and second seeing of the tree may have been shortened in tradition. Mt., as often, enhances the miracle. He banishes the interval altogether; “the fig-tree immediately withered away,” and the Apostles (not Peter only) express their astonishment at the suddenness of the result. No doubt Mk is nearer the truth in both particulars. There was a considerable interval, and it was Mk’s instructor who called attention to the fulfilment of Christ’s prediction. The tree may have contributed to its own death by exhausting itself with its premature abundance of foliage.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20-26.] The answers are very similar to those in Matt., but with one important addition here, viz. vv. 25, 26: see Mat 6:14, and 1Ti 2:8. The connexion here seems to be, ‘Though you should aim at strength of faith,—yet your faith should not work in all respects as you have seen me do, in judicial anger condemning the unfruitful and evil; but you must forgive.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.