Jesus was cursing a fig tree

JESUS WAS CURSINGA FIG TREE
EDITED BY GLENN PEASE
MATTHEW 21:18-19 18 Early in the morning, as
Jesus was on his way back to the city, he was hungry.
19 Seeing a fig tree by the road, he went up to it but
found nothing on it except leaves.Then he said to it,
“May you never bear fruit again!” Immediately the
tree withered.
BIBLEHUB RESOURCES
The Barren Fig-Tree
Canon Liddon.
Matthew 21:17-21
And he left them, and went out of the city into Bethany; and he lodged
there.…
I. THE DESTRUCTION OF THIS TREE WAS NOT AN ACT OF
INJUSTICE. People find it difficult to understand the propriety of punishing
an inanimate objectfor defects which are only possible in higher existences.

They argue that, since the fig-tree did not possess freewill, but was simply
obeying the law of its kind, our Lord's actwas capricious. But observe —
1. The supposed force of this objectionis due to our treating a metaphorical
expressionas if it were the language ofreality. We speak of "doing justice" to
a picture, when we mean justice to the artist who painted it. The picture itself
cannot possibly be treated justly or unjustly, although we may form a true or
a false estimate of its merits. Justice and injustice pre-suppose rights to be
respectedor violated; and rights belong only to a person. In the vegetable
world there is no such thing as personality: and no such thing as "rights." To
talk, therefore, of "injustice" in blasting or cutting down a tree, is good
English if we are in the realms of poetry, but nonsense if in those of moral
truth. The tree is there to be made the most of by man. .No one has yet
maintained that in using it to furnish our houses, or-brighten our hearths, we
sin againstany law of natural justice. Surely, then, if by its sudden destruction
the tree can do more, much more, than minister to our bodily comfort — if in
its way it can be made to teachus a moral lessonofthe first importance —
there is no room for any question of injustice. What is merely material must
always be subordinated to the moral and spiritual; and if a tree can be made,
by its destruction, to illustrate a moral or spiritual truth, a high honour is put
upon it, a noble work given it to do.
II. THERE WAS NO UNUSUAL SEVERITYIN THIS ACT. The truest
mercy always sacrifices the lowerto the higher. It is not more cruel to destroy
a plant in order to teacha greatmoral truth, than to destroy a plant in order
to eat it. If by its destruction the plant does our soul a service there is quite as
gooda reasonfor putting it to some sort of distress, in the process of
destroying it, as there is if it is wanted to support our bodies.
(Canon Liddon.)

The Fig-Tree Cursed
J. C. Gray.
Matthew 21:17-21
there.…
I. THE FIG-TREE FLOURISHING.
1. Its nature, not a common thistle, from which men do not think to gather
figs (Matthew 7:16). But a fruit-bearing tree.
2. Its situation. By the wayside, provoking attention, and inviting inspection.
Such human trees are often more anxious to be noticed than the really
fruitful.
3. Its appearance. Coveredwith leaves. Therefore (ver. 19)fruit might be
reasonablyexpected. It made a fair show and a bold promise. Do we in any
wise resemble this tree?
II. THE FIG-TREE EXAMINED.
1. The Lord was hungry — He needed fruit. He needs our fruitfulness.

2. It was seasonable as respects the tree. It outrivalled and surpassedthe rest
in forwardness — ITS time of figs had come.
3. It was carefully conducted; not a casualand distant glance. He knew
without going, but went to show His care and awakenthought.
III. THE FIG-TREE WITHERED.
1. Its leaves did not save it. Professionwithout reality there may be; but there
will not long be reality without profession.
2. The Lord cursedit to show how hypocrisy deserves to be treated. By such
the world is apt to be deceived, touching the nature of religion. Many have the
form of godliness who deny the power. Their end is nigh.
3. Those who persevere in hypocrisy may be bereft of the power of producing
fruit. Hypocritical and perfunctory habits destroy this power. Thus spiritual
life withers away.Learn:—
1. To be thankful that we are fruit-trees, not thistles.
2. To be anxious to be fruitful fruit-trees (Galatians 5:22; Ephesians 5:9).
3. It is time for fruit directly the leaves beginto spring. With us NOW.

(J. C. Gray.)
The Hunger of Christ
Bishop Hall.
Matthew 21:17-21
there.…
Thou, that givestfood to all things living, art Thyselfhungry. Martha, Mary,
and Lazarus, kept not so poor a house but that Thou mightest have eaten
something at Bethany. Whether Thy haste outran Thine appetite, or whether
on purpose Thou forbearestrepast, to give opportunity to Thine ensuing
miracle, I neither ask nor resolve. This was not the first time that Thou wast
hungry. As Thou wouldst be a man, so Thou wouldstsuffer those infirmities
that belong to humanity. Thou earnestto be our High Priest; it was Thy act
and intention, not only to intercede for Thy people, but to transfer unto
Thyself, as their sins, so their weaknessesandcomplaints. But what shall we
say to this Thine early hunger? The morning, as it is privileged from excess,so
from need; the stomachis not wont to rise with the body. Surely, as Thy
occasions were,no seasonwas exemptedfrom Thy want. Thou hadst spent the
day before in the holy labour of Thy reformation: after a supperless
departure, Thou spentestthe night in prayer: no meal refreshedThy toil.
What do we think much, to forbeara morsel, or to break a sleepfor Thee,
who didst thus neglectThyselffor us?
(Bishop Hall.)

The Omnipotence of Faith
J.A. Macdonald
Matthew 21:18-22
Now in the morning as he returned into the city, he hungry.…
The miracles of Jesus were generallymiracles of mercy. There are a few
exceptions. Conspicuous amongst these is the withering of the fig tree with a
word. When the disciples marvelled Jesus expounded to them his astonishing
doctrine of the powerof faith. We learn -
I. THAT BELIEVING IS ESSENTIALTO PREVAILING PRAYER.
1. There can be no prayer without faith in a personalGod.
(1) The atheist cannotpray. The reasonis obvious. He has no God to pray to.
His is a melancholy orphanage.
(2) The pantheist cannotpray. His godis an infinite It, unsusceptible to
prayer. "He that cometh to God must believe that he is" (Hebrews 11:6).
(3) The Christian canpray. He believes in a personalGod, who createdus
after his image. As a man can intelligently speak to his friend, so, etc. (see
Exodus 33:11).

2. There can be no prayer without faith in a Personsusceptible to human
appeals.
(1) The deist cannot pray. His god is too far removed from his works to notice
the specksupon a tiny planet.
(2) The Christian canpray. For he has loftier views of God. He is so greatthat
nothing can escapehim. While he rules firmaments of suns and systems of
worlds, he feeds the animalculae.
(3) The Christian, moreover, is encouragedto pray by his faith in the
mediation of Christ. Without such mediation the sinner might shrink from
approaching the infinitely Holy. In it mercy in harmony with justice is
assured.
3. Faith is active in successfulprayer.
(1) The power of faith is like that of water, impotent in quiescence, but
efficient when in motion. It is like heat, impotent when latent, but whose
energy when molecules are in motion is tremendous.
(2) It is the active faith of saints that alarms Satan. It stirs three worlds, viz.
heaven, earth, and hell.
II. THAT BELIEVING PRAYER IS INFALLIBLY EFFECTIVE.

1. BecauseGodhas pledged himself to it.
(1) He is able to do whateverhe will. The power of the Promiserwas
exemplified in the withering of the fig tree. The moral is drawn from this
example: "If ye have faith, and doubt not," etc. (vers. 21, 22).
(2) He is willing to do whatever he promises. He cannot deny himself. "Heaven
and earth may pass away." The Creatormay reverse his actof creation. But
the Uncreate cannotannihilate himself. But to falsify would be to annihilate
Infinite Truth.
2. But how is the infallible effectiveness ofbelieving prayer reconciledwith the
wisdom of God?
(1) If omnipotence is pledged to faith, may not omnipotence be put into
commissionto folly; for man is confessedlyfallible?
(2) Faith, in the nature of the case, presupposes a promise. Where has the God
of wisdom promised a foolish thing?
(3) But is there not here an open cheque: "All things, whatsoeverye shall ask
in prayer, believing, ye shall receive"?The particular promise is still implied
in the term "believing;" for faith itself is the gift of God. The Godof wisdom
cannot inspire faith in the interests of folly.
3. But how can efficacyin prayer comport with the uniformity of nature's
processes?

(1) So undeviating is the order in the revolutions of the spheres that eclipses,
occultations, conjunctions, epacts,and other matters may be calculatedwith
certainty. In like manner, chemicalchanges nevervary when the conditions
are the same. Can prayer disturb these things?
(2) Who wants it to do so? There is no need to disturb matter when prayer is
made for spiritual blessings. Whatrelation is there to eclipses and epacts in
answering the cry for mercy? A whole millennium of spiritual glory may flood
this earth in answer to prayer, without touching the properties of a molecule
of matter.
(3) But how does the argument stand in relationto providence? There is a
sphere in nature for human providence. The farmer does not violate the order
of nature when he grows corn in response to the cry of a nation for food. By
draining and tillage he canalter the climate of his country and alter its flora
and fauna, and all this without altering the properties of a single molecule of
matter. In like manner, on a far grander scale, Godalso has reservedto
himself a sphere for his providence in nature, within which he can answer
every prayer he pleases to inspire.
III. THAT PRAYER FAILS THROUGH THE INFLUENCE OF
CONDITIONSINIMICAL TO ACTIVE FAITH.
1. As when the matter of the suit is unwise.
(1) "Ye ask, and receive not, because ye ask amiss" (James 4:3). In such a case
God will in mercy withhold his gift of faith.

(2) Or he may honour the sincerity of the prayer by conferring an equivalent
to that which his grace withholds. So he dealt with Paul when he soughtthe
removal of his "thorn in the flesh."
(3) Honest prayer is never vain. Its very exercise ennobles. As the domestic
animal is ennobled by his conversationwith man, infinitely more is man
ennobled by conversing with his Maker.
2. As when the motive is unworthy of the suit.
(1) Is our prayer for business prosperity? But is the motive good? Else the
answermay come in anger. To how many is the accessionofmaterial wealth
the wasting of the infinitely more precious moral properties!
(2) Is our prayer for the spiritual conversionof a child? The end here is
undoubtedly good. But what is the motive? Is it that his consequent
dutifulness may increase the comfort of the home, rather than bring glory to
God and save a soulfrom death? Featherthe arrows of prayer with the very
best motives.
3. As when the disposition of the suppliant is inconsistentwith sincerity.
(1) Such is the case whenthe lazy pray for a revival. Work for it while you
pray.

(2) When the impenitent seek salvation. This is like a rebel suing to his
sovereignfor pardon with a leadedrevolver in his hand. The salvationof the
gospelis a salvationfrom sin. Repentance is therefore indispensible (see Psalm
66:18;Isaiah 1:15-20;Matthew 5:23-26). There is no mercy for the implacable
(see Matthew 6:12-15). - J.A.M.
COMMENTARIES
Ellicott's Commentary for English Readers
(18) In the morning.—The word implies “daybreak,” probably about 5 A.M.
This was the usual Jewishtime for the first food of the day. If we may infer
from Luke 21:37, John 18:1, that the greaterpart of the night had been spent
either in solitaryprayer or in converse with the disciples, we have an
explanation of the exhaustion which sought food whereverthere might seem
even a chance of finding it.
BensonCommentary
Matthew 21:18-22. In the morning, as he returned, he hungered — For, being
a man, he was subjectto all the innocent infirmities of our nature, and he had
come out from Bethany early without eating any thing: And when he saw a
fig-tree (Gr. συκην μιαν, a single fig-tree) in the way — Having a fine spread
of leaves upon it, and therefore appearing to be one of the earlier kind; he
came to it — In expectationof finding figs thereon, for the seasonofgathering
them was not yet come, Mark 11:12; and found nothing but leaves only — By
which it plainly appeared that, though it lookedso beautiful, it was a barren
tree. Thus Christ’s just expectations from flourishing professors are often
disappointed; he comes to many seeking fruit, and finds leaves only: they have
a name to live, but are dead. And he said, Let no fruit grow on thee for ever —
As thou art now fruitless, continue always so. Thus the sin of hypocrites and

unfruitful professorsis made their punishment; they would not bring forth
the fruits of righteousness, andtherefore they shall not bring them forth. And
presently the fig-tree withered away— That is, began to wither away. This,
like many other of our Lord’s actions, was emblematical. It signified that the
curse of God would thus wither and destroy the Jewishnation, which he had
before compared to a barren fig-tree; Luke 13:6-9. And when the disciples
saw it — As they went by the next day, Mark 11:20, they marvelled, saying,
How soon, &c. — They were astonishedto see it withered down to the roots in
the space ofone day. Jesus answered, If ye have faith, and doubt not — So the
same word διακρινομαι is rendered James 1:6, and so it doubtless frequently
signifies;but Dr. Whitby proposes rendering it here, do not discriminate, or
put a difference:as if our Lord had said, “If you have such a faith as puts no
difference betweenthings you can, and things you cannot do, but makes you
fully persuaded you can do any thing which tends to the glory of God, and is
requisite for the promotion of the Christian faith, you shall be able to perform
the most difficult things; which is the meaning of the phrase, to remove
mountains.” Thus we learn that one greatend of our Lord in this miracle was,
to confirm and increase the faith of his disciples: another was, to warn them
againstunfruitfulness. And all things whatsoeverye shall ask in prayer — All
things that God in his word authorizes you to ask, as being for your real
profit, or that of others, and for God’s glory, and therefore according to his
will, 1 John 5:14; ye shall receive — “Nothing shall be too hard which God
hath promised, and ye by faith and prayer are fit to receive.” So Baxter.
“Faith is the soul, prayer is the body; both togethermake a complete man for
any service. Faith, if it be right, will excite prayer, and prayer is not right if it
do not spring from faith. This is the condition of our receiving; we must ask in
prayer, believing: the requests of prayer shall not be denied: the expectations
of faith shall not be frustrated. We have many promises to this purpose from
the mouth of our Lord Jesus, and all to encourage faith, the principal grace,
and prayer, the principal duty of a Christian. It is but, ask and have; believe
and receive;and what would we more?” So Henry.
Matthew Henry's Concise Commentary

21:18-22 This cursing of the barren fig-tree represents the state of hypocrites
in general, and so teaches us that Christ looks for the power of religion in
those who profess it, and the savourof it from those that have the show of it.
His just expectations from flourishing professors are oftendisappointed; he
comes to many, seeking fruit, and finds leaves only. A false profession
commonly withers in this world, and it is the effectof Christ's curse. The fig-
tree that had no fruit, soonlost its leaves. This represents the state of the
nation and people of the Jews in particular. Our Lord Jesus found among
them nothing but leaves. And after they rejectedChrist, blindness and
hardness grew upon them, till they were undone, and their place and nation
rooted up. The Lord was righteous in it. Let us greatlyfear the doom
denounced on the barren fig-tree.
Barnes' Notes on the Bible
Bethany - See the notes at Matthew 21:1.
Jamieson-Fausset-BrownBible Commentary
Mt 21:10-22. Stirabout Him in the City—SecondCleansing of the Temple,
and Miracles There—Glorious Vindication of the Children's Testimony—The
Barren Fig Tree Cursed, with Lessons from It. ( = Mr 11:11-26;Lu 19:45-48).
For the exposition, see on[1334]Lu 19:45-48;and [1335]Mr11:12-26.
Matthew Poole's Commentary
See Poole on"Matthew 21:22".
Gill's Exposition of the Entire Bible
Now in the morning,.... Greek "in the first", or morning light, in the dawn, or
break of day, the first spring of light; so the Latins (s) use "prima luce" for
early in the morning, as soonas ever day breaks:so early did Christ rise, and
return from Bethany to Jerusalem;

and as he returned to the city. The Persic versionrenders it, "they returned";
which, though not a goodversion, gives a true sense;for, as Christ went with
the twelve to Bethany, as Mark affirms, so these returned with him, as is clear
from what follows. Thus Christ, day after day, went to and from Jerusalem:
in the evening he went to Bethany, or to some part of the Mount of Olives, and
there abode all night, and returned in the daytime to Jerusalem, and taught in
the temple; for it does not appearthat he was one night in Jerusalem, before
the night of the passover.
He hungered, rising so early before his friends were up, he had eatennothing
that morning, and so before he had got far from Bethany, found himself
hungry; which proves the truth of his human nature, which was in all respects
like to ours, excepting sin.
(s) Caesar. Comment. 1. 1. p. 14. & passim. Curtius, 1. 5. c. 5. passim. Apulei
Metamorph. 1. 9. p. 134.
Geneva Study Bible
{4} Now in the morning as he returned into the city, he hungered.
(4) Hypocrites will at length have their masks discovered, andany false faces
takenaway.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Matthew 21:18-22. The barren fig tree (Mark 11:12-14;Mark 11:19-26).—
The story of two morning journeys from Bethany to Jerusalem(vide Mk.) is
here compressedinto one.

Cambridge Bible for Schools andColleges
18–22.The Cursing of the Fig-Tree
Mark 11:12-14;Mark 11:20-24. StMark places this incident before the
“Cleansing ofthe Temple,” see note Matthew 21:12-14.
19 a fig tree] Rather, a single fig-tree.
found nothing thereon, but leaves only] The fig-tree loses its leaves in the
winter: indeed it looks particularly bare with its white naked branches. One
species, however, puts forth fruit and leaves in the very early spring, the fruit
appearing before the leaves. It was doubtless a fig-tree of this kind that Jesus
observed, and seeing the leaves expectedto find fruit thereon. At the time of
the Passoverthe first leaf-buds would scarcelyhave appearedon the common
fig-tree, while this year’s ripe fruit would not be found till four months later.
The teaching of the incident depends on this circumstance (comp. Luke 13:6-
9). The early fig-tree, conspicuous among its leafless brethren, seemedalone to
make a show of fruit and to invite inspection. So Israel, alone among the
nations of the world, held forth a promise. From Israelalone could fruit be
expected;but none was found, and their harvest-time was past. Therefore
Israelperished as a nation, while the Gentile races, barren hitherto, but now
on the verge of their spring-time, were ready to burst into blossomand bear
fruit.
presently=immediately; cp. Frenchprésentement.

the fig tree withered away]From St Mark we gatherthat the disciples
observedthe effectof the curse on the day after it was pronounced by Jesus.
Bengel's Gnomen
Matthew 21:18. Ἐπείνασε, He hungered) though He was the King of Glory,
see Matthew 21:5. Wondrous humiliation!
Pulpit Commentary
Verses 18-22. -The cursing of the barren fig tree. (Mark 11:12-14:, 20-26.)
Verse 18. - In the morning (πρωίας, which implies a very early time of the
day, and is a term used for the fourth or last watchof the night, Mark 1:35).
St. Matthew has combined in one view a transactionwhich had two separate
stages,as we gatherfrom the narrative of St. Mark. The curse was uttered on
the Monday morning, before the cleansing ofthe temple; the effectwas beheld
and the lessongiven on the Tuesday, when Jesus was visiting Jerusalemfor
the third time (vers. 20-22). Strauss and his followers, resenting the
miraculous in the incident, have imagined that the whole story is merely an
embodiment and development of the parable of the fruitless fig tree recorded
by St. Luke (Luke 13:6, etc.), which in course of time assumedthis historical
form. There is no ground whatever for this idea. It claims to be, and doubtless
is, the accountof a realfact, naturally connectedwith the circumstances ofthe
time, and of greatpracticalimportance. He hungered. True Man, he showed
the weaknessofhis human nature, even when about to exert his powerin the
Divine. There is no need, rather it is unseemly to suppose (as many old
commentators have done), that this hunger was miraculous or assumed, in
order to give occasionfor the coming miracle. Christ had either passedthe
night on the mountain-side in prayer and fasting, or had started from his
lodging without breaking his fast. His followers do not seemto have suffered
in the same way; and it was doubtless owing to his mental preoccupationand
self-forgetfulness thatthe Lord had not attended to bodily wants. Matthew
21:18

VERSE 19
Ellicott's Commentary for English Readers
(19) In the way.—Better, onthe road. Fig-trees were oftenplanted by the
road-side under the notion that dust suited them.
He came to it.—St. Mark adds, what St. Matthew indeed implies, that He
came, if “haply He might find anything thereon.” The fig-tree in Palestine
bears two or three crops a year. Josephus, indeed, says that fruit might be
found on the trees in Judæa for ten months out of the twelve. Commonly at
the beginning of April the trees that still grow out of the rocks between
Bethany and Jerusalemare bare both of leaves and fruit, and so probably it
was now with all but the single tree which attractedour Lord’s notice. It was
in full foliage, and being so far in advance of its fellows it might not
unnaturally have been expectedto have had, in the first week ofApril, the
“first ripe fruit” (Hosea 9:10), which usually was gatheredin May. So, in Song
Song of Solomon 2:13, the appearance ofthe “greenfigs” coincides with that
of the flowers of spring, and the time of the singing of birds. The illustrations
from the branches and leaves ofthe fig-tree in Luke 21:29-30, suggestthatthe
seasonwas a somewhatforwardone. On the specialdifficulty connectedwith
St. Mark’s statement, “the time of figs was not yet,” see Note on Mark 11:13.
Let no fruit grow on thee henceforwardfor ever.—Fromthe lips of one of like
passions with ourselves, the words might seemthe utterance of impatient
disappointment. Here they assume the characterof a solemn judgment passed
not so much on the tree as on that of which it became the representative. The
Jews, in their show of the “leaves”ofoutward devotion, in the absence ofthe
“fruits” of righteousness, were as that barren tree. But a few weeks before
(Luke 13:6) He had takenthe fig-tree to which “a man came seeking fruit and
finding none,” as a parable of the state of Israel. Then the sentence, “Cutit
down,” had been delayed, as in the hope of a possible amendment. Now, what

He saw flashed upon Him in a moment (if we may so speak)as the parable
embodied. The disappointment of the expectations which He had formed in
His human craving for food was like the disappointment of the ownerof the
fig-tree in the parable. The sentence whichHe now passedon the tree, and its
immediate fulfilment, were symbols of the sentence and the doom which were
about to fall on the unrepentant and unbelieving people.
Presently.—The wordis used in its older sense of“immediately.” As with
nearly all such words—“anon,”“by and by,” and the like—man’s tendency to
delay has loweredits meaning, and it now suggeststhe thought.
Matthew Henry's Concise Commentary
21:18-22 This cursing of the barren fig-tree represents the state of hypocrites
in general, and so teaches us that Christ looks for the power of religion in
those who profess it, and the savourof it from those that have the show of it.
His just expectations from flourishing professors are oftendisappointed; he
comes to many, seeking fruit, and finds leaves only. A false profession
commonly withers in this world, and it is the effectof Christ's curse. The fig-
tree that had no fruit, soonlost its leaves. This represents the state of the
nation and people of the Jews in particular. Our Lord Jesus found among
them nothing but leaves. And after they rejectedChrist, blindness and
hardness grew upon them, till they were undone, and their place and nation
rooted up. The Lord was righteous in it. Let us greatlyfear the doom
denounced on the barren fig-tree.
Barnes'Notes on the Bible
And when he saw a fig-tree in the way ... - This tree was standing in the public
road.
It was therefore common property and anyone might lawfully use its fruit.
Mark says Mark 11:13, "Seeing a fig-tree afar off, having leaves, he came,"

etc. Not far off "from the road," but at a considerable distance from the place
where he was. Having loaves, and appearing healthy and luxuriant, they
presumed that there would be fruit on it. Mark says Mark 11:13, "he came, if
haply he might find anything thereon." That is, judging from the
"appearance"ofthe tree, it was "probable" that there would be fruit on it.
We are not to suppose that our Lord was ignorant of the true condition of the
tree, but he acted according to the appearance ofthings; being a man as well
as divine, he acted, of course, as people do act in such circumstances.
And found nothing thereon but leaves only - Mark Mar 11:13 gives as a
reasonfor this that "the time of figs was not yet." That is, the time "of
gathering" the figs was not yet, or had not passed. It was a time when figs
were ripe or suitable to eat, or he would not have gone to it, expecting to find
them; but the time of gathering them had not passed, and it was to be
presumed that they were still on the tree. This took place on the week of the
Passover, orin the beginning of April. Figs, in Palestine, are commonly ripe at
the Passover. The summer in Palestine begins in March, and it is no
uncommon thing that figs should be eatable in April. It is said that they
sometimes produce fruit the year round.
Mark Mar 11:12-13 says that this took place on the morning of the day on
which he purified the temple. Matthew would lead us to suppose that it was on
the day following. Matthew records briefly what Mark records more "fully."
Matthew states the fact that the fig-tree was barren and withered away,
without regarding minutely the order or the circumstances in which the event
took place. There is no contradiction, because Matthew does not affirm that
this took place on the morning after the temple was cleansed, thoughhe places
it in that order; nor does he saythat a day did not elapse afterthe fig-tree was
cursed before the disciples discoveredthat it was withered, though he does not
affirm that it was so. Such circumstantial variations, where there is no
positive contradiction, go greatly to confirm the truth of a narrative. They

show that the writers were honest men, and did not "conspire" to deceive the
world.
And said unto it, Let no fruit grow on thee ... - Mark calls this "cursing" the
tree Mark 11:21. The word "curse," as usedby him, does not imply "anger,"
or disappointment, or malice. It means only "devoting it to destruction," or
causing it to wither away. All the "curse" thatwas pronounced was in the
words "that no fruit should grow on it." The Jews usedthe word "curse" not
as always implying "wrath or anger," but to devote to "death," or to any kind
of destruction, Hebrews 6:8. It has been commonly thought that the Saviour
performed this miracle to denote the sudden "withering away" or destruction
of the Jewishpeople. They, like the fig-tree, promised fair. That was full of
leaves, and they full of professions. Yetboth were equally barren; and as that
was destroyed, so they were soonto be. It was certain that this would be a
good"illustration" of the destruction of the Jewishpeople, but there is no
evidence that Jesus intended it as such, and without such evidence we have no
right to say that was its meaning. "And presently the fig-tree withered away."
That is, before another day. See Mark. It is probable that they were passing
directly onward, and did not stop then to considerit. Matthew does not affirm
that it withered "awayin their presence,"and Mark affirms that they made
the discoveryon the morning after it was "cursed."
Jamieson-Fausset-BrownBible Commentary
Mt 21:10-22. Stirabout Him in the City—SecondCleansing of the Temple,
and Miracles There—Glorious Vindication of the Children's Testimony—The
Barren Fig Tree Cursed, with Lessons from It. ( = Mr 11:11-26;Lu 19:45-48).
For the exposition, see on[1334]Lu 19:45-48;and [1335]Mr11:12-26.
Matthew Poole's Commentary
See Poole on"Matthew 21:22".

Gill's Exposition of the Entire Bible
And when he saw a fig tree,.... In the Greek text it is "one fig tree", one
remarkable fig tree: he must see a great many, as he went along; for a large
tract of the Mount Of Olives was full of fig trees, and therefore called
"Bethphage":and notice has been takenalready of the figs of Bethany: but he
saw none that had such large and spreading leaves as this; for it was the time
when the fig tree was just budding, and putting forth its leaves:wherefore he
took notice of it; and though it was "afaroff", as Mark says, yet being
hungry, he made up to it, expecting, from its promising appearance, to find
fruit on it. This fig tree was "in the way"; by the road side, and probably had
no owner; was common to anybody, and so no injury was done to any person
by losing it: he came to it,
and found nothing thereon but leaves only: Mark says, "he came, if haply he
might find anything thereon"; which must be understood of him as man; for
as he hungered as man, so he judged and expectedas man, from the
appearance ofthis fig tree, that he might find fruit upon it; and which is no
contradiction to his deity, and his having the Spirit of God, as the Jew (t)
objects;and especiallysince, as BishopKidder (u) observes, suchan
expectationis attributed to God himself, in Isaiah 5:2 and it may be added,
and with regardto that people, of which this fig tree was an emblem, and
designedby Christ to be consideredas such in what he did to it. The same
evangelistfurther observes, "andwhen he came to it, he found nothing but
leaves, for the time of figs was not yet". The word "yet" is not in the original
text; which last clause is a reason, eitherwhy he found no fruit, or nothing but
leaves upon it, because it was not a time, or seasonoffigs: it was not a goodfig
year, so Dr. Hammond interprets it; and yet though it was not, since this tree
was so very flourishing, fruit might have been expectedon it: and also, it
furnishes out a reasonwhy Christ took so much pains to go to it, seeing there
were very few figs to be had elsewhere, and this bid very fair to supply him
with some in this time of scarcity:or else, as a reasonwhy, besides its
promising appearance, he expectedfruit upon it, because the time of figs, that
is, of the gathering of the figs, was not come:in which sense the phrase is used

in Matthew 21:34; and is Bishop Kidder's interpretation of the passage:and
since therefore the time was not come for the ingathering of the figs, none had
been takenoff of it, the more might be expectedon it. This sense would be
very probable, did it appearthat figs were usually ripe about this time; but
the contrary seems manifest, both from Scripture, which represents the fig
tree putting forth its leaves, as a sign the summer is nigh, Matthew 24:32 and
from the Talmudists, who say (w), that the beginning of leaves, or putting
forth of the leaves of trees, is in the month Nisan, the month in which the
passoverwas kept, and so the then present time of the year; and who, from
this time, reckonthree times fifty days, or five full months before the figs are
ripe (x): so that these words are rather a reasonwhy Christ did not expect to
find figs on other trees, which he saw in greatabundance as he passedalong,
because the time of common, ordinary figs being ripe, was not come; and why
he particularly expected to find some on this tree, because it being full of
leaves, appearedto be of a different kind from other fig trees:and was either
of that sort which they call , "BenothShuach", as Dr. Lightfoot conjectures
which were a kind of white figs that were not ripe till the third year (y). This
tree put forth its fruit the first year, which hung on it the second, and were
brought to perfection on the third: so that when it was three years old, it had
fruit of the first, second, and third year on it: this being such a tree, by its
being full of leaves, whenothers had none, or were just putting out, fruit, of
one year, or more might have been expectedon it, when it had none at all, and
therefore was cursed: or it might be one of that sortwhich brought forth fruit
twice a year; for of such sort of fig trees we read in the Jewishwritings (z):
and therefore though it was not the time of the common figs being ripe, yet
this being one of the seasons,in which this tree bore ripe fruit, and being so
very flourishing, might reasonablybe expectedfrom it: but there being none,
he said unto it, let no fruit grow on thee henceforwardfor ever; or, as it is
expressedin Mark, "no man eat fruit of thee hereafterfor ever":for if none
grew on it henceforward, no man could hereafter eatof it. Both expressions
design the same thing, the perpetual barrenness of the fig tree:

and presently the fig tree withered away:immediately, upon Christ's saying
these words, its sapwas dried up, it lost its verdure; its leaves were shrivelled
and shrunk up, and dropped off, and the whole was blasted. This tree was an
emblem of the Jews:Christ being hungry, and very desirous of the salvation
of men, came first to them, from whom, on accountof their large professionof
religion, and greatpretensions to holiness, and the many advantages they
enjoyed, humanly speaking, much fruit of righteousness might have been
expected;but, alas!he found nothing but mere words, empty boasts, an
outward show of religion, an external profession, and a bare performance of
trifling ceremonies, andoral traditions; wherefore Christ rejectedthem, and
in a little time after, the kingdom of God, the Gospel, was takenawayfrom
them, and their temple, city, and nation, entirely destroyed.
(t) R. Isaac, Chizzuk Emuna, par. 2. c. 30. p. 421. (u) Demonstrationof the
Messiah, par. 2. p. 38. (w) Jarchi & Bartenora in Misn. Sheviith, c. 4. sect. 10.
(x) T. Hieros. Sheviith, fol. 35. 4. (y) Misn. Sheviith, c. 5. sect. 1. & Demai, c. 1.
sect. 1. & Maimon. & Bartenora in ib. (z) Misn. Demai, c. 1. sect. 1. &
Maimon. in ib. T. Bab. Erubin, fol. 18. 1.
Geneva Study Bible
And when he saw a fig tree in the way, he came to it, and found nothing
thereon, but leaves only, and said unto it, Let no fruit grow on thee
henceforwardfor ever. And presently the fig tree withered away.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 21:19. Comp. Mark 11:19 ff. Μίαν] “unam illo loco,” Bengel.
ἐπὶ τῆς ὁδοῦ]The tree, which was by the side of the public road (not on
private property), stoodabove the road, either projecting over it merely, or

occupying an eminence close to it, or the road itself may have been in a ravine.
It was a favourite practice to plant fig-trees by the roadside, because itwas
thought that the dust, by absorbing the exuding sap, was conducive to the
better growth of the fruit, Plin. N. H. xv. 19.
ἦλθεν ἐπʼ αὐτήν]not: conscenditarborem (Fritzsche), but: He went up to it.
From seeing the tree in foliage, Jesus expected, ofcourse (for it was well
known that the fig-tree put forth its fruit before coming into leaf), to find fruit
upon it as well, namely, the early boccôre, which, as a rule, did not ripen till
June, and not the harvest-figs, Kermuse, that had been on the tree all winter,
and the existence of which He could not infer from seeing leaves.Comp.
Tobler, Denkbl. aus Jerus. p. 101 ff. On the disappointed expectationof Jesus,
Bengelobserves:“maxima humanitatis et deitatis indicia uno tempore edere
solitus est.” It is a perversion of the text to say, with Chrysostom, Euthymius
Zigabenus, that He did not expectto find fruit upon the tree, but went up to it
merely for the purpose of working the miracle. Moreover, the hunger is
allegedto have been only a σχηματίζεσθαι(Euthymius Zigabenus), or an
esuries sponte excitata (Cornelius a Lapide). The accountof the withering of
the tree, containedin Mark 11:12 ff., Mark 11:19 f., is more precise and more
original (in answerto Köstlin, Hilgenfeld, Keim). Matthew abridges.
Expositor's Greek Testament
Matthew 21:19. συκῆν μίαν: εἶς in late Greek was often used for τις, but the
meaning here probably is that Jesus looking around saw a solitary fig tree.—
ἐπὶ τῆς ὁδοῦ, by the wayside, not necessarilyabove (Meyer).—ἦλθενἐπʼ
αὐτήν, came close to it, not climbed it (Fritzsche).—εἰ μὴ φύλλα: leaves only,
no fruit. Jesus expectedto find fruit. Perhaps judging from Galilean
experience, where by the lake-shore the fig time was ten months long (Joseph.,
Bell. J., iii. 108. Vide Holtz., H. C.), but vide on Mark 11:13.—οὐ μηκέτι, etc.:
according to some writers this was a prediction basedon the observationthat
the tree was diseased, put in the form of a doom. So Bleek, and Furrer who
remarks:“Then said He, who knew nature and the human heart, ‘This tree

will soonwither’; for a fig tree with full leaf in early spring without fruit is a
diseasedtree” (Wanderungen. p. 172).—καὶ ἐξ. παραχρῆμα, cf. Mk.’s account.
Bengel's Gnomen
Matthew 21:19. Συκῆν μίαν, a certainfig-tree) the only one in that place.—
ἦλθεν, He came)sc. as the road led by it. The fig-tree appears to have stoodin
a place of public resort. Our Lord’s partaking of refreshment in public is
illustrated also by John 4:6-7. [i.e. at Jacob’s Well. See Gnomonin loc.]—ἐπʼ
αὐτὴν, near to it[922])—λέγει, κ.τ.λ., says, etc.)By that very actHe meets the
difficulty which some might have otherwise experiencedfrom astonishmentat
the Lord’s being hungry, and coming to a tree without fruit.[923] He was
wont to display at the same time the greatestproofs of both His manhood and
His Godhead;see John 11:35;John 11:40.[924]—μηκέτι ἐκ σοῦ καρπὸς
γένηται εἰς τὸν αἰῶνα, let no fruit grow on thee henceforwardfor ever) The
Old Testamentcontains many miracles of vengeance:the evangelicalhistory,
at its close, this almost alone;cf. Gnomon on ch. Matthew 8:32.—καρπὸς,
fruit) And therefore it was not to receive any more sap in vain. Such was the
punishment of the Jews;see Luke 13:6. This is an example of what
malediction is.—ἐξηράνθη, was dried up) Its outward appearance was
changed;its leaves shrivelled, or even fell off.
[922]εἰ μὴ φύλλα μόνον) It is better to exhibit and produce nothing at all,
than merely leaves. Reflect, O man, what kind of a tree thou art.—V. g.
[923]Viz. That as God He should be hungry at all, or if hungry, that He
should not create fruit.—ED.
[924]Such instances, for example, were:—The humble condition of His
nativity, on the one hand; the testimony of the angels, on the other:

His circumcision, and yet His receiving the name Jesus (expressive ofGod-
head and salvation):
His purification, and yet at the same time the Hymns of Simeon and Anna:
His dwelling at despisedNazareth, and yet His thereby fulfilling the prophecy:
His obedience to His parents, and yet the specimen of noble gravity exhibited
in a boy twelve years old:
His baptism; and, on the other hand, the protest of John, the very becoming
reply of Jesus, the Voice from heaven, the Spirit of GOD descending on Him:
The Hunger and Temptation; and, on the other hand, the ministry of angels:
His informing them of His approaching Passion, followedhoweverby His
Transfigurationon the Mount:
His paying the tribute-money at Capernaum, and yet His declarationas to the
Son’s being free, His miracle in the case ofthe fish and the coin:
His washing the feet, yet declaring Himself Masterand Lord:

His being takenprisoner, yet declaring I am He!
His Cross, yetthe royal inscription over it:
His death and burial, yet the miracles, accompaniedwith the testimony of the
centurion.—Harm. Gosp., p. 455.
Pulpit Commentary
Verse 19. - When he saw a (μίαν, a single) fig tree in the way. The tree stood
all alone in a conspicuous situationby the roadside, as if courting observation.
It was allowable to pluck and eatfruit in an orchard (Deuteronomy 23:24,
25); but this tree, placedwhere it was, seemedto be common property,
belonging to no private owner. The sight of the leaves thereon, as St. Mark
tells us, attractedthe notice of Christ, who beheld with pleasure the prospect
of relieving his long abstinence with the refreshment of cooland juicy fruit.
He came to it. Knowing the nature of the tree, and that under some
circumstances the fruit ripens before the leaves are fully out, Jesus naturally
expectedto find on it some figs fit to eat. Further, besides the fruit which
comes to maturity in the usual way during the summer, there are often late
figs produced in autumn which hang on the tree during winter, and ripen at
the reawakening ofvegetationin the spring. The vigour of this particular tree
was apparently proved by the luxuriance of its foliage, and it might
reasonablybe expectedto retain some of its winter produce. Found nothing
thereon, but leaves only. It was all outward show, promise without
performance, seeming precocitywith no adequate results. There is no
question here of Christ's omniscience being at fault. He actedas a man would
act; he was not deceived himself nor did he deceive the apostles, though they
at first misapprehended his purpose. The whole actionwas symbolical, and
was meant so to appear. In strict propriety of conduct, as a man led by the

appearance ofthe tree might act, he carried out the figure, at the same time
showing, by his treatment of this inanimate object, that he had something
higher in view, and that he does not mean that which his outward conduct
seemedto imply. He is enacting a parable where all the parts are in due
keeping, and all have their twofold significationin the world of nature and the
world of grace. The hunger is real, the tree is real, the expectationof fruit
legitimate, the barrenness disappointing and criminal; the spiritual side,
however, is left to be inferred, and, as we shall see, only one of many possible
lessons is drawn from the result of the incident. Let no fruit grow on thee (let
there be no fruit from thee) henceforwardforever. Such is the sentence passed
on this ostentations tree. Christ addresses it as if replying to the profession
made by its show of leaves. It had the sap of life, it had powerto produce
luxuriant leaves;therefore it might and ought to have borne fruit. It vaunted
itself as being superior to its neighbours, and the boastwas utterly empty.
Presently(παραχρῆμα)the fig tree withered away. The process was doubtless
gradual, commencing at Christ's word, and continuing till the tree died; but
St. Matthew completes the accountat once, giving in one picture the event,
with its surroundings and results. It was a moral necessitythat what had
incurred Christ's censure should perish; the spiritual controlled the material;
the higher overbore the lower. Thus the designedteaching was placedin
visible shape before the eyes, and silently uttered its important lesson. It has
been remarked (by Neander)that we are not to suppose that the tree thus
handled was previously altogethersound and healthy. Its show of leaves atan
unusual period without fruit may point to some abnormal development of
activity which was consequentupon some radical defect. Had it been in
vigorous health, it would not have been a fitting symbol of the JewishChurch;
nor would it have correspondedwith the idea which Christ designedto bring
to the notice of his apostles. There was alreadysome process atwork which
would have issued in decay, and Christ's curse merely acceleratedthis natural
result. This is consideredto be the only instance in which our Lord exerted his
miraculous powerin destruction; all his other actions were beneficent, saving,
gracious. The drowning of the swine at Gadara was only permitted for a wise
purpose; it was not commanded or inflicted by him. The whole transactionin
our text is mysterious. That the Sonof man should show wrath againsta
senseless tree, as tree, is, of course, not conceivable. Themwas an apparent

unfitness, if not injustice, in the proceeding, which at once demonstrated that
the tree was not the real objectof the action - that something more important
was in view. Christ does not treat trees as moral agents, responsible for life
and action. He uses inanimate objects to conveylessons to men, dealing with
them according to his goodpleasure, even his supreme will, which is the law
by which they are controlled. In themselves they have no fault and incur no
punishment, but they are treated in such a way as to profit the nobler
creatures of God's hand. There may have been two reasons forChrist's
conduct which were not setprominently forward at the time. First, he desired
to show his power, his absolute control, over material forces, so that, in what
was about to happen to him, his apostles might be sure that he suffered not
through weakness orcompulsion, but because he willed to have it so. This
would prepare his followers for his own and their coming trials. Then there
was another greatlessontaught by the sign. The fig tree is a symbol of the
JewishChurch. The prophets had used both it. and the vine in this connection
(comp. Hosea 9:10), and our Lord himself makes an unmistakable allusion in
his parable of the fig tree planted in the vineyard, from which the ownerfor
three years sought fruit in vain (Luke 13:6, etc.). Many of his subsequent
discourses are, as it were, commentaries upon this incident (see vers. 28-44;
Matthew 22:1-14;Matthew 23-25.). Here was a parable enacted. The Saviour
had seenthis tree, the JewishChurch, afaroff, looking down upon it from
heaven; it was one, single, standing conspicuous among all nations as that
whereonthe Lord had lavished most care, that which ought to have shown the
effectof this culture in abundant produce of holiness and righteousness.But
what was the result? Boasting to be children of Abraham, the specialheritage
of Jehovah, gifted with highest privileges, the sole possessorsofthe knowledge
of God, the Israelites professedto have what no other people had, and were in
reality empty and bare. There was plenty of outward show - rites, ceremonies,
scrupulous observances, much speaking - but no real devotion, no
righteousness, no heart worship, no goodworks. Othernations, indeed, were
equally fruitless, but they did not profess to be holy; they were sinners, and
offered no cloak for their sinfulness. The Jews were no less unrighteous; but
they were hypocrites, and boastedof the goodwhich they had not. Other
nations were unproductive, for their time had not come;but for Israel the
seasonhadarrived; she ought to have been the first to acceptthe Messiah, to

unite the new with the old fruit, to pass from the Law to the gospel, and to
learn and practise the lessonof faith. Perfectfruit was not yet to be expected;
but Israel's sin was that she vaunted her perfection, counted herself sound and
whole, while rotten at the very core, and barren of all goodresults. Her
falsehood, hypocrisy, and arrogantcomplacencywere fearfully punished. The
terms of the curse pronounced by the Judge are very emphatic. It denounces
perpetual barrenness on the JewishChurch and people. From Judaea was to
have gone forth the healing of the nations; from it all peoples of the earth were
to be blessed. The complete fulfilment of this promise is no longerin the literal
Israel; she is nothing in the world; no one resorts to her for food and
refreshment; she has none to offer the wayfarer. Foreighteencenturies has
that fruitlessness continued; the withered tree still stands, a monument of
unbelief and its punishment. The Lord's sentence, "forever," mustbe
understood with some limitation. In his parable of the fig tree, which
adumbrates the lastdays, he intimates that it shall some day bud and blossom,
and be clothed once more with leaf and fruit; and St. Paul looks forward to
the conversionof Israel, when the times of the Gentiles are fulfilled (Romans
11:23-26). Matthew 21:19
Vincent's Word Studies
A fig-tree (συκῆν μίαν)
Lit., one single fig-tree. Rev., in margin.
Presently(παραχρῆμα)
Presently, in popular speech, has acquired something of a future force. I will
do such a thing presently means, I will do it, not immediately, but soon. The
rendering here was correctin the older English sense ofinstantly. So
constantly in Shakspeare:
"Prospero. Go, bring the rabble,

O'er whom I gave thee pow'r, here, to this place.
Ariel. Presently?
Pros. Ay, with a twink.
Ar. Before you can say 'come,'and 'go,'
And breathe twice;and cry 'so so;'
Eachone tripping on his toe
Will be here."
Temptest, iv., 1.
Compare Matthew 21:20. "How did the fig-tree immediately wither away?"
Rev.
Withering of the Fruitless Fig-Tree

Expository Outlines
Matthew 21:17-21
And he left them, and went out of the city into Bethany; and he lodgedthere.
I. THE OCCURRENCE WHICHTHE EVANGELIST DESCRIBES.
1. The Saviour's hunger.
2. The disappointment He met with.
3. The doom He pronounced.
II. THE COMMENT MADE UPON IT BY THE DISCIPLES. "How soonis
the fig-tree withered away," etc.
1. When this exclamationwas uttered.
2. The feeling with which it was uttered.
III. THE REPLY WHICH THIS REMARKCALLED FORTHFROM OUR
LORD.
1. A wonderful assertion. "If ye have faith," etc.

2. An encouraging promise. "And all things whatsoeverye shall ask in
prayer," etc.
(Expository Outlines.)
The Fruitless Fig Tree
W.F. Adeney
Matthew 21:19
And when he saw a fig tree in the way, he came to it, and found nothing
thereon, but leaves only, and said to it…
We may wonderhow Jesus could have hungered during the short walk over
the Mount of Olives from Bethany, if he had just left the hospitable roof of
Martha. Had she takenhis mild rebuke too literally when she was busying
herself in providing a bountiful table on a former occasion? Ormay we not
think with more probability that Jesus, who was an early riser, had left the
house before breakfast? If so, this would have been a trial to Martha; but it
would have shown her and all the disciples how eagerhe was to be about his
Father's business. Yet he is a man, and the fresh morning air on the hills
awakensthe natural appetite of hunger. A few verses back it is said that Jesus
had need of an ass and its colt (ver. 3). Here we see that he had need of a few
wild figs - commonestof wayside fruit, so realwas his human nature, so
perfect the lowliness of his earthly state.

I. THE CONDITION OF THE TREE.
1. It had promise. This was a forward tree as far as leaves were concerned.
Earlier than others of the same species in putting forth its foliage, it gave
promise of an early supply of fruit, because the figs appear before the leaves.
It is dangerous to make great pretensions. To stand out from our brother men
with some claim to exceptionalhonour is to raise expectations ofexceptional
worth. We should do well to avoid taking such a position unless we are sure
we can sustain it without disappointing the hopes we raise.
2. It was not true to its promise. This was the unhappy thing about the tree. If
it had been like the backwardtrees, nothing would have been expectedof it.
But by giving a signwhich in the course ofnature should follow the putting
forth of fruit, it made a false pretension. Possiblythe vigour of the foliage
absorbedthe sap which should have helped the fruit buds. Greatattention to
display directly injures the cultivation of really worthy qualities. Religious
ostentationis generallybarren.
II. THE DOOM OF THE TREE. It is to wither. The fig tree is only valued for
the sake ofits figs. If these are wanting, the tree is worthless. Its luxuriance of
leaves is worse than useless,becauseit prevents other plants from growing
where the fruitless branches overshadow the ground.
1. What is fruitless is worthless.
(1) The nation. Here was typified the miserable state of Israel. The splendid
temple, with its goldso dazzling that no one could look steadily at it when the
sun shone on it, was in full view of Jesus as he passedthe fruitless fig tree.

There on the opposite hill were the signs of the unbounded claims and pride of
Israel. Yet what had come out of them all?
(2) The Church. A Church exists for the glory of Godand the goodof men. If
it bears no such fruit, though it may flourish numerically and financially, it is
quite worthless.
(3) The individual man or woman. God cares absolutelynothing for our
professions ofpiety; the showyreligion that imposes on men is an
abomination in the sight of God. He looks forfruit in deeds of useful service.
All else is but a mass of worthless leaves.
2. What is worthless must be destroyed. The fruitless Jerusalemwas
destroyed. Barren Churches have been swept awayfrom Asia Minor and
North Africa; barren Churches will be swept kern other parts of Christendom
in the future. Fruitless souls will be castout of the garden of the Lord. -
W.F.A.
PRECEPTAUSTIN RESOURCES
GREG ALLEN
"Lessons froma Fig Tree"
Matthew 21:18-22

Theme: A personal, abiding faith in Jesus whatmakes the difference between
barren religiosityand fruitful spirituality.
(Delivered Palm Sunday, March 16, 2008 atBethany Bible Church. Unless
otherwise noted, all Scripture references are takenfrom The Holy Bible, New
King James Version; copyright 1982, Thomas Nelson, Inc.)
I often marvel at God's providence when it comes to the preaching of His
word. We've been studying together from the Gospelof Matthew, going
passageby passage.And here we are today—onPalm Sunday—in the very
sectionthat concerns that greatevent. In fact, I'd go so far as to say that you
and I cannotreally understand God's perspective of what Palm Sunday is all
about, unless we understand the very passage we willbe looking at this
morning.
After our Lord made His triumphal entry into the city of Jerusalem, and after
He cleansedthe temple, and after He left to spend the evening in nearby
Bethany, Matthew 21:18-22 tells us,
Now in the morning, as He returned to the city, He was hungry. And seeing a
fig tree by the road, He came to it and found nothing on it but leaves, and said
to it, “Let no fruit grow on you everagain.” Immediately the fig tree withered
away.
And when the disciples saw it, they marveled, saying, “How did the fig tree
wither awayso soon?” So Jesus answeredandsaid to them, “Assuredly, I say

to you, if you have faith and do not doubt, you will not only do what was done
to the fig tree, but also if you say to this mountain, ‘Be removed and be cast
into the sea,’it will be done. And whateverthings you ask in prayer, believing,
you will receive" (Matthew 21:18-22).
* * * * * * * * * *
For years, the only thing I knew about figs was that they were the main
ingredient in "Fig Newtons".I'm kind of embarrassedto admit this; but I
hadn't evereven tasted a real fig before until just a couple of years ago—not
one that wasn'talready in a "Newton", anyway. And I liked it so much I ate
severalin a row!
I did a little researchinto 'fig-trees' in the Bible; and what I found was
fascinating. Justfrom a practical standpoint, fig-trees were pleasurable
things. The fruit of the fig-tree was goodand sweet;and so people would often
go to a fig-tree to sit back, relax, and reflect while munching away at a fig
(John 1:48). In a way, you could almost think of meeting under a fig-tree as
the biblical equivalent of meeting at a Starbucks.
Fig-trees were symbolic of prosperity (Deut. 8:8; Hab. 3:17; Hag. 2:19),
pleasure (Judges 9:11), and security (1 Kings 4:25; 2 Kings 18:31;Isaiah
36:16;Joel2:22; Nah. 3:12) in the land of Israel. When the people of Israel
would see the fig-trees putting forth the early "greenfigs", they lookedat it
warm-heartedly as a signthat springtime had come (Song 2:13).
It's not surprising, then, that the Bible uses the fruit of the fig-tree as a symbol
of Israel. God says, "I found Israel like grapes in the wilderness;I saw your
fathers as the firstfruits on the fig tree in its season" (Hosea 9:8). God even
gave the prophet Jeremiah a vision of the remnant people of Judah as a

basketof either goodripe figs, or figs so rotten they couldn't be eaten (Jer.
24:1-10).
And so, it's a sign of judgment upon Israelwhen God warns that He is going
to strike the fruit of the fig tree. In Jeremiah8:13, He says, "'I will surely
consume them' says the LORD. 'No grapes shall be on the vine, nor figs on the
fig tree, and the leaf shall fade; and the things I have given them shall pass
awayfrom them'" (Jeremiah8:13; see also Joel1:11-12).
All of this is important to understand; because in this morning's passage, our
Lord 'acts-out'a parable concerning Israel; and He uses a symbol that would
have been readily-understood by the people of Israel:a fig-tree.
* * * * * * * * * *
Stop and think of what preceded this “living parable”. At the very beginning
of our Lord's earthly ministry, He came to Jerusalemand into the temple on
the Passover. And it was then that He cleansedthe temple, for the first time,
of those who sold oxen and sheepand doves, and of the money changers that
were doing business there. He drove them out, saying "Take these things
away!Do not make My Father's house a house of merchandise" (John 2:16).
And now, near the very end of His earthly ministry just before the Passover
three years later, He rides into Jerusalemin triumph on the foal of a colt. And
entering in, He once again comes into the temple and cleansesit. He again
drove out those who bought and sold in the temple, and overturned the tables
of the money changers and the seats ofthose who sold doves; saying, "It is
written, 'My house shall be calleda house of prayer.' but you have made it a
den of thieves'" (Matthew 21:13).

Let that sink in. He cleansedthe temple at the beginning of His earthly
ministry on Passover;and then He cleansedit again at the end of His ministry
on Passoverthree years later. With that in mind, I think it's very significant
that Jesus once spoke this parable to the Jewishpeople:
“A certain man had a fig tree planted in his vineyard, and he came seeking
fruit on it and found none. Then he said to the keeperofhis vineyard, ‘Look,
for three years I have come seeking fruit on this fig tree and find none. Cut it
down; why does it use up the ground?’ But he answeredand saidto him, ‘Sir,
let it alone this year also, until I dig around it and fertilize it. And if it bears
fruit, well. But if not, after that you cancut it down'" (Luke 13:6-9).
The King had already once come to His temple; and He found that He had to
cleanit. He came againthree years later, looking for fruit on His 'fig tree'; but
still found none. He came expecting faith in Himself, and instead was greeted
by the religious leaders with oppositionand unbelief.
And the time of patience was coming to an end. The persistently barren fig
tree is about to be cut down.
* * * * * * * * * *
Now;there are some very practicalspiritual principles for us in this
morning's passage. Look atit againwith me; and let's learn togetherthe
lessons ofthe fig tree by the side of the road.
The first lessonour Lord soughtto teachwas that . . .

1. RELIGIOSITYMIXED WITH DISBELIEF IN JESUS LEADS TO
SPIRITUAL BARRENNESS(vv. 18-19).
Matthew tells us that it was early in the morning that Jesus and His disciples
were making their way back from Bethany to Jerusalem. And "as He
returned to the city, He was hungry" (v. 18). Since they stayed at Bethany, it
would be safe to assume that Jesus and His disciples spent the night at the
home of His dear friends Martha, Mary and Lazarus. And if that's the case,
you certainly would think that Martha would have made sure everyone was
well-fed before they left. But for whateverreason, it seems that they made the
journey without breakfast.
Perhaps Jesus'hunger was intentional. Perhaps it was so that He could teach
this objectlessonto His disciples. As they journeyed along toward the city,
Jesus saw a fig tree by the side of the road. The original language tells us that
it was a "single" fig tree—allalone; which is perhaps what made it so easyto
see. And what's more Jesus couldsee from a distance that it bore leaves. And
if you were hungry, that was a very goodsign.
Apparently, fig trees in that part of the world produced a sortof early "fig" in
the springtime—a small one that came before the leaves beganto grow. They
weren't as big and juicy as the later figs would be; but they were still very
tasty. (As someone suggestedto me recently, a goodname for them might have
been “figlets”.)And so, Jesus came to the fig tree—coveredwith the promise
of fruit—expecting to be able to pick some of these smaller“figlets” and
satisfy His hunger.
But Matthew tells us that, when He came to the tree, "He found nothing on it
but leaves" (v. 19). It had all the promise of fruitfulness—all the appearance
of bearing something He desired. But on closerexamination, it had only the
outward appearance of'fruitfulness' . . . and bore none of the fruit.

I believe that Jesus, at that moment, was illustrating a prophetic word from
the Old Testament. Back in the book of Micah, God has His prophet write
these words concerning what Godwould expectfrom His people:
With what shall I come before the LORD,
And bow myself before the High God?
Shall I come before Him with burnt offerings,
With calves a yearold?
Will the LORD be pleasedwith thousands of rams,
Ten thousand rivers of oil?
Shall I give my firstborn for my transgression,
The fruit of my body for the sin of my soul?
He has shown you, O man, what is good;
And what does the LORD require of you
But to do justly,
To love mercy,
And to walk humbly with your God? (Micah 6:6-8).
But on closerexamination of Israel, the prophet writes,
Woe is me!
For I am like those who gather summer fruits,

Like those who gleanvintage grapes;
There is no clusterto eat
Of the first-ripe fruit which my soul desires (Micah7:1).
Jesus came to His temple, expecting to find genuine fruits of faith from His
people. Instead, He was greetedwith unbelief, opposition, and the abuse of His
Father's house. Oh, there was "religion", of course. In fact, there was
"religion" all over the place. There were lots of offerings being made, and lots
of Scriptures being recited, and lots of animals being purchased for sacrifice.
The people were even being so careful about "religion" that they made sure
that the coins of pagannations was exchangedinto money that would be
acceptable to use in the temple. It was very, very religious. But all of the
religion was nothing more than the mere outward "promise" of fruitfulness
and nothing more. There was no real spiritual “fruit”. It was all "fig leaves";
but no "figs".
* * * * * * * * * *
When I thought of this, my mind went back to the first mention in the Bible of
"fig leaves". Do youremember it? It was back in the book of Genesis;after
Adam and Eve disobeyed Godin the Garden of Eden.
God had warned them not to eatof the tree that was in the midst of the
garden; telling them, "[I]n the day that you eat of it you shall surely die"
(Genesis 1:17). But they disobeyedGod; and as soonas they sinned, their
relationship with God was broken. They became aware that they were naked
before Him; and "they sewedfig leaves togetherand made themselves
coverings" (3:7). Fig leaves were not an acceptable covering for sin before a
righteous and holy God; and so, as we read on, we find that He coveredthem
in "tunics of skin" (v. 20). Forthere to be a tunic of “skin”, something had to

die. A substitute had to shed blood in their place; and it was with the skin of
the substitute that they were clothed.
But isn't it interesting that it was with the leaves ofa fig tree that they sought
to make themselves appear acceptable to God? You might say that "fig
leaves" were symbolic of the first actof "man-made religion"—mere outward
covering, but with a heart of sin underneath.
Our Lord was not impressed with the leaves on the tree—the mere promise of
fruit. He hungered for the realthing from His people; but instead, He was met
with mere religiosity—mere "fig leaves"—thatcloakeda heart of disbelief in
His identity and opposition to His authority.
Jesus then cursed the fig tree. He said, "Let no fruit grow on you ever again";
and we're told that "immediately the fig tree withered away" (v. 19). And I
believe we should take this as a symbol of our Lord's condemnation on those
Jewishleaders who rejectedHim when He came to them. Theirs was the most
privileged generationof all Jewishpeople. It was to them that the long-
awaitedKing had come. And yet, they would not believe on Him. And so, their
opportunity to bear fruit for Him was lostto them.
In verse 43, Jesus tells them, "Therefore I say to you, the kingdom of God will
be taken from you and given to a nation bearing the fruits of it." And it was
only a short time after that—within one generation's time, in fact—that the
Roman Empire conqueredJerusalem; and the temple and the land was taken
awayfrom them.
I fear that many of us today seek to cloak a heart of unbelief toward the Lord.
We try to behave religiously. We observe all the rules and regulations. We go

to church regularly. We give to the poor. We pride ourselves onour clean
living. And yet, we try to do it all without a dependent relationship on the
Lord. The whole time long, all our religionis nothing more than a bunch of
"fig leaves"—amere outward promise of fruitfulness; but with none of the
fruit our Lord truly wants to see from us. He looks but does not find that we
have a genuine relationship with Him by faith. He looks but does not find that
we confess our sinfulness, and place our trust solelyupon the cross. He looks
but does not find that we allow Him to progressivelypurify our lives of the
things that displease Him. He looks but does not find that we obey Him out of
a grateful heart of love toward Him. He looks but does not find that we trust
Him daily as our Savior, Lord, and greatestFriend.
Mere religiosity without genuine faith in the Lord Jesus Christ may look good
before men; but it greatly displeases the Lord. It produces nothing but
spiritual barrenness!May it never be that our Lord examines us, finds
nothing but the mere "leaves" ofreligiosity, and then has to say to us, "Let no
fruit grow on you ever again"!
* * * * * * * * * *
Now;I believe that's the first great lessonwe're to learn from the fig tree. It's
the principle that was exhibited in Jesus'reactionto the temple when He
entered into it: that religiositycombined with disbelieve in our Lord produces
nothing that pleases ourLord—that it only leads to spiritual barrenness.
And that leads us to the reactionof the disciples to what they saw;and to the
next lessonwe're to learn, that . . .
2. A GENUINE, ABIDING FAITH IN JESUS IS WHAT LEADS TO
SPIRITUAL FRUITFULNESS (vv. 20-22).

The disciples had a hard time learning the lessons ofdependency upon the
Lord. They had seenHim perform many miracles. By this time, they had even
seenHim raise His dear friend Lazarus from the dead (John 11). But when
they saw Him curse a fig tree, and then saw the fig tree wither and die
afterwards, they marveled; saying, "How did the fig tree wither away so
soon?" (v. 20).
It's tempting to shake our heads at the disciples, and wonder why it was that
they just couldn't getit. Why would they be so amazed at the fig tree, when
they had already seenour Lord perform far greatermiracles than that? But
then, in a way, I'm glad that they didn't get it; because you and I can now
learn from the response they receivedfrom the Lord.
It's interesting that He didn't answertheir question directly. Instead, it seems
to me that the Lord told them something that they weren'texpecting. He
begins by saying "Assuredly, I say to you . . ."; which is always an indication
that something very significant was about to be said, and that it should be
receivedwith all confidence as the absolute truth. Then, He said, if you have
faith and do not doubt, you will not only do what was done to the fig tree, but
also if you sayto this mountain [probably speaking of Mount Zion], ‘Be
removed and be castinto the sea,’it will be done. And whateverthings you
ask in prayer, believing, you will receive.”
* * * * * * * * * *
What an amazing thing our Lord says!But it reminds me of a story I heard
once about a lady who read those two verses, then lookedout the window at a
mountain off in the horizon. Staring at the mountain for a moment, she boldly
spoke the command: "Be removed and be castinto the sea!";and she stared
some more. And when nothing happened, she finally sighed and said, "Well, I
knew it wouldn't work."

Well; of course it wouldn't. Jesus isn't giving us some kind of "blank check"
to do whateverwe want independently from His Lordship! Did you notice that
He specifies, "[I]f you have faith and do not doubt . . ."? What is it we're to
have faith in? Obviously, we're to have faith in Him! What is it we're not to
doubt? We're not to doubt His will expressedclearlyin His word. It's all
about Him! The promise He makes in this passageis NEVER something we're
to try to claim in any other way than with complete, heartfelt, sincere,
dependent faith on Him and in obedient trust in His word!
I believe that Jesus explained what is meant in this promise in John 15. There,
He told his disciples,
“I am the true vine, and My Father is the vinedresser. Every branch in Me
that does not bear fruit He takes away;and every branch that bears fruit He
prunes, that it may bear more fruit. You are already cleanbecause of the
word which I have spokento you. Abide in Me, and I in you. As the branch
cannot bear fruit of itself, unless it abides in the vine, neither canyou, unless
you abide in Me. I am the vine, you are the branches. He who abides in Me,
and I in him, bears much fruit; for without Me you can do nothing. If anyone
does not abide in Me, he is castout as a branch and is withered; and they
gather them and throw them into the fire, and they are burned" (John 15:1-
6).
The kind of faith our Lord wants from us is characterizedby "abiding" in
Him. It's the kind of faith in the Lord Jesus that recognizes that we draw our
very life from Him, and cannot do anything apart from Him. And it involves
an understanding of His revealedwill through the holy Scriptures; and a
commitment be completelyyielded to that will without doubt or without
wavering.

That's what it means to "have faith" and "not doubt". And if that's the case
for us, Jesus goesonto adds this promise:
If you abide in Me, and My words abide in you, you will ask what you desire,
and it shall be done for you. By this My Father is glorified, that you bear
much fruit; so you will be My disciples (John 15:7-8).
* * * * * * * * * *
So; here's two lessons our Lord would have us learn from the fig tree—and
both lessons have to do with a vital faith in Jesus Christ.
First, the tree that is coveredwith leaves but is barren of fruit teaches us the
barrenness of mere religion on the outside when there's unbelief in Jesus on
the inside. Such unbelief in Jesus produces nothing.
Second, the promise of the Saviorto the disciples teaches us that real
fruitfulness is a product of genuine, living, personal, dependency upon Jesus
Christ in faith. Such faith in Jesus brings glory to the Father.
As we celebrate His entry into Jerusalemon this day, let's make very sure that
we are truly living in vital trust in Him! It the difference betweenbarrenness
and fruitfulness.
Misseda message?Check the Archives!

Copyright © 2008 BethanyBible Church, All Rights Reserved
BRIAN BELL
7 COUNTING FIGS (18-22)
A. CURSING THE FIG TREE - Outward Fruitfulness
B. I just hope this wasn’t on NationalArbor Day!
C. Slide18 Here we have a living parable, a sermon in action(a goodparable
sneaks up on u).
1. Often OT prophets actedout their message, whenwords no longer worked.
2. Jesus will point out Israel’s hypocritical fruitlessness, their lack of faith,
and
unveil why their prayers were being hindered.
D. Jesus curses the tree on Mon morning, and teaches its lessonon Tues
morning.
E. If He had power to kill the tree, why didn’t he use that powerto have tree
produce figs?
1. The cursing of the fig tree, & the drowning of the pigs, are the only times
where He
used His miraculous powerto destroy something in nature.
F. Slide19 Why would Jesus blastan innocent tree simply because it was
fruitless?
1. Although, If the fig tree continued to be fruitless, & someone cutit down for
fire

wood…no one would have a problem.
a) So the answerlies in the fact that He is teaching an eternal spiritual lesson
w/a
visual parable.
5
G. FIGURATIVE FIG TREE [I guess you can say He’s using FIG-urative
language]
H. The Fig Trees representedwhat in the OT? (Israel)
1. Hosea 9:10 I found Israel Like grapes in the wilderness;I saw your fathers
as
the firstfruits on the fig tree in its first season.
I. Many people believe they will escape the judgment of Godsimply because
they burst
forth w/religious leaves. How can this passage serve as a warning to them?
J. There maybe many leaves that people admire in you, but is there fruit
people canenjoy?
K. INSTRUCTIONALFIG TREE
L. Israelhad nothing but leaves.
M. The Fig Tree pictures Israel, taking up space but not producing fruit.
N. Slide20 Jesus is still seeking fruit from His people. To be fruitless, is sin.
1. Jn.15:16 You did not choose Me, but I chose you and appointed you that
you
should go and bear fruit, and that your fruit should remain.
a) The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness,
faithfulness, gentleness,self-control.

b) Don’t settle for shiny leaves. And, don’t try to coveryour spiritual
nakedness with
religious Fig Leaves.
c) Looking for fruit on the fig tree represents what Jesus was looking forin
the
Temple, & what Jesus is looking for in your Temple. Count Your Figs!
O. When we stop bearing fruit, the problem always starts w/the roots.
1. When a person dries up spiritually it is usually from the roots.
a) 2 Kings 19:30 take root downward, And bear fruit upward. NIV take root
below
and bear fruit above.
P. FAITH FRUIT
Q. He starts with simply…Have faith. Or, constantly be trusting God. Or, live
in a state of
dependence on Him.
1. Then He adds a very challenging statement…mountain, be removed.
a) Mountains in Scripture often refers to a greatdifficulty.
(1) To all intents & purposes...itis something impossible.
6
b) We face mountains of discouragementordespair; mountains of opposition
or
criticism; mountains of work difficulties or schoolfatigue; mountains of an
unstable economyor an unsettling future; mountains of marital squabbles or
single loneliness. [We can move these mountains only by trusting God]

JIM BOMKAMP
VS 21:18-22 - “18 Now in the morning, when He returned to the city, He
became hungry. 19 And seeing a lone fig tree by the road, He came to it, and
found nothing on it exceptleaves only; and He *saidto it, “No longer shall
there ever be any fruit from you.” And at once the fig tree withered. 20 And
seeing this, the disciples marveled, saying, “How did the fig tree wither at
once?” 21 And Jesus answeredand said to them, “Truly I sayto you, if you
have faith, and do not doubt, you shall not only do what was done to the fig
tree, but even if you sayto this mountain, ‘Be takenup and castinto the sea,’
it shall happen. 22 “And all things you ask in prayer, believing, you shall
receive.” - In the morning as Jesus returned into JerusalemHe curseda ‘fig
tree’ and it immediately withered
6.1. In stating that Jesus was hungry, this story reveals Jesus’humanness,
and it is a goodthing that we have sections ofscripture which do revealHis
humanness, because throughouthistory there has been a tendency by groups
to believe wrongly concerning the nature of Jesus, for some groups want to see
Him totally as God, unsullied by anything of earth, and others want to make
to be totally man and controlledby the same base nature and limitations as
any other man.
6.1.1. It is important for us to realize that as a man Jesus facedand overcame
temptations of the flesh just as we have, and that His also being God didn’t
make those easierto deal with.

6.1.1.1.IfJesus wasreallytempted as a man in every way as we are tempted,
as it says of Him in the book of Hebrews, then Jesus canbe our example to
follow as a man who obtained victory over the flesh.
6.1.2. Jesus was totallyGod and totally man, the perfect union of both
natures.
6.2. We know from the gospelaccounts that Jesus was anearly riser, and
it appears that on this particular day that the Lord had arisenso early in the
morning that He left before He had had a chance to eat anything. So, as He
and His disciples were walking Jesus was looking forsomething to eat.
6.3. Observing this story here, I find that it is interesting that the story is
full of symbolism that is not really elaboratedon by the author, but we cannot
help but ponder the meaning of this incident:
6.3.1. Everycreationof God’s has a purpose for which He createdit. Fig
trees in Jerusalem, due to it’s elevation, typically bore fruit twice a year, the
first being early summer. Outside of these times, the trees would sometimes
put some figs out. In April, the time of this incident, the trees might have had
some early figs on them, howeverif a fig tree had leaves, it also always had
figs on it. So, there was something very wrong with this fig tree. It was
unhealthy and not functioning according to how God made it to function,
missing it’s God ordained purpose, and therefore in a symbolic jesture Jesus
cursed the tree.
6.3.2. The cursing of the Fig Tree because of it’s lack of fruit was symbolizing
the cursing that He was about to perform upon Israel for rebelling againstthe

Lord and rejecting her own Messiah, andthe fulfillment of that curse came in
70A.D. when the Romans destroyed Jerusalem, burned down its temple, and
then slaughteredperhaps three million men, women, and children of the Jews,
bringing an end to it’s existence as a nation.
6.3.3. Thosewho considerthemselves to be ‘God’s people’are all called to
bear fruit for Him, and if we stubbornly decide that we will not abide in
Christ and bear fruit for Him, then we have no goodpurpose, and if we don’t
repent but continue in that state, God will kick us out of His kingdom into
everlasting punishment (see John 15:6).
6.4. Mark also has an accountof this incident, and in Mark 11:12-14,20-
24, we notice that Mark’s accountof this incident differs a little from
Matthew’s, “12 And on the next day, when they had departed from Bethany,
He became hungry. 13 And seeing at a distance a fig tree in leaf, He went to
see if perhaps He would find anything on it; and when He came to it, He found
nothing but leaves, forit was not the seasonforfigs. 14 And He answeredand
said to it, “Mayno one ever eat fruit from you again!” And His disciples were
listening. 20 And as they were passing by in the morning, they saw the fig tree
withered from the roots up. 21 And being reminded, Peter*saidto Him,
“Rabbi, behold, the fig tree which You cursedhas withered.” 22 And Jesus
*answeredsaying to them, “Have faith in God. 23 “Truly I sayto you,
whoeversays to this mountain, ‘Be takenup and castinto the sea,’and does
not doubt in his heart, but believes that what he says is going to happen, it
shall be granted him. 24 “Therefore I say to you, all things for which you pray
and ask, believe that you have receivedthem, and they shall be granted you.”
6.4.1. Mark gives us further detail than Matthew by saying that it was
actually on the next day when they noticedthat the fig tree had withered. I
was probably the case thatsince the tree was a ways awaywhen they first had
walkednear it, that only Jesus had seenthe tree wither right away.

6.4.1.1.The fig tree appears to have been in such an advancedstate of being
withered, that it must have withered right awayjust as Matthew includes in
his account.
6.5. Jesus usedthis incident to teachHis disciples one more lessonon
what faith was and how it could be used:
6.5.1. The disciples did a wise thing here, they came to Jesus and askedHim a
sincere question, “How did the fig tree wither so quickly?”
6.5.2. This teaching was actuallya repeat of what He had already taught them
in Matt. 17:20, when Jesus rebukedHis disciples for not being able to casta
demon out of a boy, and then beganto tell them about needing only to have
faith as a grain of mustard seedin order to remove mountains.
6.5.3. WheneverJesus taughtHis disciples the principles concernedhaving
prayers answered, He always used ‘limitless’ language in order to keepthem
from trying to think too small about the types of things and situations for
which they could bring before God and claim His promises over. He always
phrased His teachings like this, “Whateveryou ask…”. Here, I like the fact
that Jesus evenincludes in the things that His disciples might be used in
prayer concerning could even be the ‘cursing of a fig tree’.
RICH CATHERS

:18-22 The Fruitless Fig Tree
:18 Now in the morning, as He returned to the city, He was hungry.
He’s spent the night at the Bethany MotelSix and on the way back to
Jerusalemin the morning He’s looking for breakfast.
:19 And seeing a fig tree by the road, He came to it and found nothing on it
but leaves, andsaid to it, "Let no fruit grow on you ever again." Immediately
the fig tree withered away.
The main fig seasoncomes in the summer and it’s only spring. But fig trees
have an interesting phenomena called the “early fig” where a small tiny fruit
appears for a couple of weeks in the spring. When we were in Israel we saw
fig trees beginning to develop the early figs. This is what Jesus is expecting,
something for breakfast.
But when Jesus doesn’tfind any fruit, He curses the tree and it withers.
Lesson: Perhaps you ought to be stay awayfrom Jesus until He’s had His
breakfast???
Lesson
He’s looking for fruit
This is not about a cranky Jesus.
He’s looking for fruit. The fig tree is simply an illustration of Israel – Jesus is
coming to look for fruit. God has shown up and is looking to see how His fig
tree is producing.
He’s also looking for fruit in our lives as well.
(John 15:8 NKJV) "Bythis My Fatheris glorified, that you bear much fruit;
so you will be My disciples.

Commentary on Matthew 21:18-22
by Dr. Knox Chamblin
THE CURSING OF THE FIG TREE. 21:18-22.
I. THE CURSING ITSELF. 21:18-19.
A. The Condition of the Tree.
Returning with his disciples from Bethany to Jerusalemon Monday morning,
Jesus seesa fig tree by the road. On inspection he finds "nothing on it except
leaves" (v. 19a).
1. Three kinds of figs. According to NBD, 422, s.v. "Fig, Fig-Tree," fig trees in
Palestine bore successivelythree kinds of fruit: (a) Late or autumn figs, which
furnished the main crop from August till winter; (b) greenor winter figs,
"which, having had no time to ripen, spend the winter on the branches and
grow ruddy at the first touch of spring, yet remain small and are easilyblown
off by the wind"; and (c) the first-ripe figs, those of the secondkind that stay
on the tree and ripen from June onwards (see the article for Biblical
references to all three kinds).
2. What Jesus expected. The Markanparallel to Mt 21:19 reads, "Seeing in
the distance a fig tree in leaf, he went to find out if it had any fruit. When he
reachedit, he found nothing but leaves, becauseit was not the seasonfor figs"
(11:13). Gundry thinks that Jesus, as portrayedin Mt, expectedto find figs to
satisfy his hunger (v. 12b): "Jesus must have hoped to find greenwinter figs
which, not having ripened before the tree lost its leaves in the autumn, had

stayed on the branches through the winter and were ripening with the leafing
of the tree in the spring" (p. 417;cf. 1. b. above). Accordingly, says Gundry,
Matthew has deliberately omitted Mark's note about its not being the season
for figs. In my judgment, to speak of such an omissionis to testify to the
weakness ofthe position. It is preferable to take Mark's factualstatement, "It
was not the seasonfor figs," as a helpful guide to understanding Jesus'actual
intention on this occasion- as recordedin both Mk and Mt (neither Luke nor
John reports this episode;but see Lk 13:6-9). In saying "it was not the season
for figs," Mark may be speaking of"first-ripe figs" (c. above)and/or "late or
autumn figs" (a. above). Cf. C.-H. Hunzinger, TDNT 7: 753, "The earlyones
begin to form in Marchand are ripe at the end of May. As the first crop of the
year they are much appreciated, cf. Isa 28:4. But the late figs are the main
crop. These developon the new shoots. Theyripen in late summer and are
gathered, not all at once, but from the middle of August to well on in
October." If Mark has "early figs" in mind, then he is telling his readers that
such figs are not ripe by Passover(it falls in Marchor April; they do not fall
till late May). If he is thinking (also or instead) of "late figs," then he is
reminding his readers that fall, not spring, is "the [main] seasonfor figs." In
either case, Jesuswentto the fig tree not expecting to find figs, but on the
contrary expecting that there would not be figs (or at leastdesirable figs) to
satisfy his hunger.
B. Jesus'Judgment upon the JewishNation. Finding nothing but leaves on the
tree, Jesus pronounces the curse, "Mayyou never bear fruit again!"
whereupon the tree immediately withers (v. 19b).
1. The background. The OT prophets frequently used the fig tree and its fruit
as images of Israel's relationship to Yahweh and her experience of his
judgment: Isa 34:4; Jer 8:13; 29:17;Hos 2:12; 9:10, 16 Joel1:7; Mic 7:1-6
(references are from Lane, Mark, 400).

2. The Matthean context. This passage is surrounded by words and acts of
judgment. (a) The cleansing of the temple. Reflectedin Jesus'expulsion of the
merchants is a judgment upon the priesthood - and indeed upon the temple
itself. This lastidea is closerto the surface in John's accountof the Cleansing
(2:12-22)than in the Synoptics (Jn 2:19, "Destroythis temple ...," while
referring directly to Jesus'own body, implies that with his resurrection from
the dead the temple in Jerusalemwill have served its purpose - and that there
is now nothing to prevent the executionof the divine judgment pronounced
upon it). Cf. also earlier remarks about Jesus'abandoning Jerusalem's
religious leaders. (b) The debate over authority, 21:23-27, where the chief
priests and elders are indicted for failing to recognize the source ofJesus'and
John's authority. (c) The three parables of 21:28-22:14, whichcombine as a
powerful pronouncement of judgment upon Jewry (see that discussion).
3. Jesus'shocking action.
a. The fact of the curse. Jesus'very cursing of the tree, quite apart from the
time of the curse, is terribly shocking. His miracles characteristicallyheal and
restore God's creatures. Here, and here alone, he deliberately curses and
destroys something that Godhas made!
b. The time of the curse. As though the fact of the curse were not enough,
Jesus seeminglypronounces a curse upon an innocent victim. Forat the time
of the imprecation, fig trees are not expectedto bear fruit! How canthe poor
tree be blamed for not having figs? The very fact that Jesus goesto the tree to
look for fruit that could not be expected - and then proceeds to pronounce the
curse because there was no fruit - is a most effective way (with OT
antecedents)for him to grab the disciples' attention and to point them to the
reasonfor his action.

c. The message ofthe curse. This miracle is an enactedparable, a visible
parable corresponding to the verbal parable of Lk 13:6-9 (see L. Goppelt in
TDNT 6: 20). Like a verbal parable, this visible one serves to jar witnesses
into serious thinking and spiritual probing: "Why should Jesus do such a
thing? Why should he show such seeming disrespectfor God's creation? Why
should he show such apparent pique? He has been hungry before but has not
reactedlike this. This actseems so out of character." Itis most significantthat
Jesus offers the disciples no interpretation of the cursing itself. He does draw
a lesson, but it concerns a different matter (cf. below on 21:20-22). The
disciples will surely remember the incident (how could they shake it off?). And
as they ponder it, and relate it to other events and teachings of Jesus'
ministry, they will come to understand its meaning: that Yahweh is
responding to Israel's unfruitfulness (3:10; Lk 13:6-9), unbelief, and in
particular her rejectionof Messiah, withthe severestjudgment. Just as Jesus -
"Godwith us" - here curses the fig tree so that it immediately withers, never
to bear fruit again, so the present generationof Jews - togetherwith their
land, their capital, and their temple - is to suffer sudden and irretrievable
judgment at the hand of God (cf. commentary on ch. 24).
II. LESSONS FOR THE DISCIPLES. 21:20-22.
A. The Transition.
"When the disciples saw this, they were amazed. 'How did the fig tree wither
so quickly?' they asked" (v. 20). The disciples focus on the miracle itself
rather than its spiritual meaning. Ratherthan dismissing their question, Jesus
uses it as an opportunity to teacha lessonabout faith and prayer. But in doing
so, he maintains a link both with the immediate surroundings ("this
mountain" is the Mount of Olives) and with the parable that he has just
enacted.

B. Faith and Prayer.
We approachv. 21 by way of the more generalstatementof v. 22: "If you
believe, you will receive whateveryou ask for in prayer." The Markan
parallel (11:24) is yet stronger:"Therefore I tell you, whatever you ask for in
prayer, believe that you have received it, and it will be yours."
1. The problem. In this promise there is no limitation on the petitions
("whateveryou ask for")and no qualification attachedto the divine response
(Mt, "you will receive";Mk, "it will be yours"). The only condition attaches
to the petition (is it a prayer of faith or not?). What are we to make of the
promise of v. 22 (togetherwith its parallel in Mk 11:24)? - particularly in
anticipation of Gethsemane, where Jesus himself considers that the Father's
response to his prayer is conditional ("Yet not as I will, but as you will,"
26:39)and where Jesus'requestis denied rather than granted (the cup is not
takenfrom him). For efforts to come to grips with this problem, see C. S.
Lewis, "PetitionaryPrayer: A Problem without an Answer," in Christian
Reflections, 142-51;ibid., Letters to Malcolm, Chiefly on Prayer, 80-85.
2. The prayer of faith. The prayer of 21:22 expresses dependence uponGod;
cf. the parallel in Mk 11:22, "Have faith in God." "True prayer takes hold of
God's strength" (Andrew Murray, With Christ in the Schoolof Prayer, 2).
Prayer is "impotence grasping hold of omnipotence." One is to "ask for"
certain things, and to "receive" them. Things are "done for" the one who
prays (Mk 11:23). The sovereignGodremains in control. His sovereigntyis
not supplanted by a sovereignfaith to which God in turn is forced to yield.
The unqualified and comprehensive promise, does not alter the fact that the
response to the prayer is a gracious giftof God to his children. "The power to
believe a promise depends entirely, [and] only, on faith in the promiser"
(Murray, Prayer, 57). Not merely the accountof Gethsemane, but this passage

too, teaches submissionto God's will. Could one really trust God without
depending on his will?
3. Interpreting Scripture by Scripture. A cardinal principle of Biblical
interpretation is that Scripture must interpret Scripture. Thus the promise of
Mt 21:22 must not be divorced from the restof Mt. This means, e.g., that it
must be taken togetherwith the the petition of 6:10 ("Thy will be done...") -
which occurs in fairly close proximity to the promises of 7:7-11. It is also
helpful to compare 1 Jn 5:14-15: "This is the assurancewe have in
approaching God: that if we ask anything according to his will, he hears us.
And if we know that he hears us - whatever we ask - we know that we have
what we askedofhim." Prayer's true freedom depends upon the protectionof
God's will.
4. The uniqueness of Jesus'experience. In a certainrespectthe experience of
Jesus in Gethsemane is unique, and does not provide a model for our prayers
(see comments on 26:36-46).
5. Claiming the promise. Perhaps we in the Reformedtradition find it easier
to pray "Thy will be done," than to claim the promise of Mt 21:22. It is
possible to resign oneselfto the will of God without first wrestling and
struggling with him in prayer (for a healthy emphasis on the latter, see
Donald Bloesch, The Struggle ofPrayer, and John White, Daring to Draw
Near). There is a place for persistence in prayer, even clamor in prayer,
beseeching Godto be true to what He has revealedabout himself, to honor his
promises and be faithful to his covenantpeople. Let us not minimize the call to
faith imbedded in the promise of Mk 11:24b, "believe that you have received
it...." The use of the aorist verb elabete implies that one prays as though the
petition were already granted; such is the confidence of faith. Writes Andrew
Murray: "We have become so accustomedto limit the wonderful love and the
large promises of our God, that we cannot read the simplest and clearest

statements of our Lord without the qualifying clauses by which we guard and
expound them" (p. xii). As a statement such as Mk 11:22, "the keynote of all
true prayer [is] the joyful adorationof a God whose hand always secures the
fulfillment of what His mouth has spoken" (p. 51).
C. Faith and the Kingdom of God.
Mt 21:22 relates to prayers in general(note "whatever"). Yetthe teaching
must not be divorced from its immediate context.
1. Jesus'actof faith. The disciples' exercise offaith is to be modeled on Jesus'
own. So we ask:Just what was it that Jesus believed, upon preciselywhat was
his faith in God focusing, as he invoked the miraculous powerneeded for
destroying the fig tree? From the preceding discussionthe answeris clear:
Jesus actedin the conviction, not merely that God would supply the power
needed to kill the tree - but also that God would surely accomplishwhat this
episode symbolized, namely the judging of rebellious Israel. In other words,
Jesus exercises faithconcerning promises relatedto the coming of the
Kingdom of God. The prayer in view in v. 22 must include, or at leastbe
basedupon, the foundational prayer of 6:9-13. For the citizens of the Age to
Come, prayer must be historicaland eschatological, as wellas personal, in
character(cf. comments on Lord's Prayer).
2. Removing the mountain. Jesus moves from the figure of the fig tree to "this
mountain," which in this context must mean the Mount of Olives. It would, I
think, be going too far to limit the present promise to prayers concerning this
particular mountain; for in the very similar promise of 17:20, "this
mountain" is the Mount of Transfiguration (17:1) - a site other than the
Mount of Olives. I think it probable, nonetheless, that Jesus speakshere of the
removal of "this mountain" in conscious allusionto Zech 14:4, "On that day

his feetwill stand on the Mount of Olives, eastof Jerusalem, and the Mount of
Olives will be split in two from eastto west...." The reasonsfor thinking so:(1)
The influence of Zech on Jesus and the Evangelists at severalotherplaces in
the PassionNarrative;and (2) the occupationof Zech 14 with the coming of
the Dayof Yahweh for both judgment and salvation, a dual theme that fits
well within the present contextof Mt (see earlierdiscussion). Bruce is
attractedby this reading of Zech 14:4 (OT Themes, 107-8, following William
Manson);Gundry rejects it (p. 418). If (as I believe) there is merit in the view,
then Jesus is underscoring the point made with reference to the fig tree -
namely that disciples should fervently pray for the swift and final coming of
the Kingdom of God.
Matthew:A Foreshadowing ofJudgment, Part 3: The Fruitless Fig Tree
Sermon by J. Ligon Duncan on March30, 1999
Matthew 21:18-22
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If you have your Bibles, I’d invite you to take them in hand and turn with me
to Matthew, chapter 21. So far in Matthew 21, we have seenJesus kingship
clearly setforth in His triumphal entry into the city of Jerusalem. And then in
verses 12 through 17, we have seenHis judgment againstIsrael, that has a
form of worship and religion but denies the powerthereof. And so He brings
judgment in the cleansing of the temple, in verses 12 through 17.

Jesus was cursing a fig tree

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Jesus was cursing a fig tree