Last part of the article
In order to do true justice to the passage one has to accept the following three propositions:
1. It was not possible for edible fruit to be on the tree regardless of how much foliage it had put forth
There are two crops for the fig tree, one early and one late. The first is in May or June and the second is in August or later still (consensus of the commentaries and dictionaries consulted). The incident occurs, of course, in April or even March, when, as Mark points out, ‘it was not the season for figs’. It was too soon for the early crop to be ready and too late for anything edible to he remaining from the previous year. ‘There was then no reason to expect fruit upon this tree beyond the promise of its leaves’ (H B Swete, Greek Testament with notes and indices Gospel according to Mark, 1902, 254)
2. Jesus knew that this was the case
Kenneth Wuest suggests that Jesus 'at least hoped to find figs on the tree' and stresses the 'self-imposed human limitations' of the incarnation, while warning against any denial of Christ's basic omniscience. (West, Word Studies Mark, 1950, 219). However, here common sense, a knowledge of his own land, would have been enough to convince Jesus that, regardless of appearances, there could be no fruit on the tree. Gould says ara is illiative here (ie denoting motion into) (Ezra Gould, ICC St Mark's Gospel, 1896, 211) and R Alan Cole states ‘The Greek particle ara suggests that the finding of figs was an unlikely possibility contemplated by the Lord; he was thus in no sense surprised the tree's unfruitfulness as he would have been had it been the time of the regular fruit crop.' (R Alan Cole, Tyndale NTC Mark, 1971, 177).
3. Jesus’ hunger was nevertheless real
J A Alexander fulminates, ‘That this was a simulated hunger, is not only unworthy and irreverent but a perfectly gratuitous assumption as our Lord, by his incarnation, shared in all the innocent infirmities of human nature’ (Alexander, Mark, 1858, reprint 1960, 303). This is where the Lord’s humanity appears, in his hunger not in his supposed ignorance.
An important Scripture for unravelling the remaining difficulties is one apparently ignored by everyone except Calvin. (Harmony of the synoptics Vol 3, Baker ed, 18). That is John 4:31-34. On that occasion Jesus dealt with his hunger by doing the work of God. It is the same here.
After spending the night in Bethany Jesus and his disciples set off for Jerusalem early in the morning. Had he skipped breakfast as Henry suggests? (Commentary Vol 5, MacDonald ed, 526). Being an area rich in figs, dates and olives it was reasonable for him to think of getting something on the way.
Jesus them looks up and sees a leafy fig tree in the distance, ‘a derelict perhaps of some old garden or vineyard’. Perhaps it was in some sheltered hollow and so was more leafy, more precocious (Alford's word in his Greek Testament Vol 1, 1849, 275). Jesus is aware, however, that it is not the season for figs. Immediately, his mind is turned from the natural to the spiritual. A number of Scriptures may have come to mind. Micah 7:1, 2 seems the most likely suggestion.
1. It was not possible for edible fruit to be on the tree regardless of how much foliage it had put forth
There are two crops for the fig tree, one early and one late. The first is in May or June and the second is in August or later still (consensus of the commentaries and dictionaries consulted). The incident occurs, of course, in April or even March, when, as Mark points out, ‘it was not the season for figs’. It was too soon for the early crop to be ready and too late for anything edible to he remaining from the previous year. ‘There was then no reason to expect fruit upon this tree beyond the promise of its leaves’ (H B Swete, Greek Testament with notes and indices Gospel according to Mark, 1902, 254)
2. Jesus knew that this was the case
Kenneth Wuest suggests that Jesus 'at least hoped to find figs on the tree' and stresses the 'self-imposed human limitations' of the incarnation, while warning against any denial of Christ's basic omniscience. (West, Word Studies Mark, 1950, 219). However, here common sense, a knowledge of his own land, would have been enough to convince Jesus that, regardless of appearances, there could be no fruit on the tree. Gould says ara is illiative here (ie denoting motion into) (Ezra Gould, ICC St Mark's Gospel, 1896, 211) and R Alan Cole states ‘The Greek particle ara suggests that the finding of figs was an unlikely possibility contemplated by the Lord; he was thus in no sense surprised the tree's unfruitfulness as he would have been had it been the time of the regular fruit crop.' (R Alan Cole, Tyndale NTC Mark, 1971, 177).
3. Jesus’ hunger was nevertheless real
J A Alexander fulminates, ‘That this was a simulated hunger, is not only unworthy and irreverent but a perfectly gratuitous assumption as our Lord, by his incarnation, shared in all the innocent infirmities of human nature’ (Alexander, Mark, 1858, reprint 1960, 303). This is where the Lord’s humanity appears, in his hunger not in his supposed ignorance.
An important Scripture for unravelling the remaining difficulties is one apparently ignored by everyone except Calvin. (Harmony of the synoptics Vol 3, Baker ed, 18). That is John 4:31-34. On that occasion Jesus dealt with his hunger by doing the work of God. It is the same here.
After spending the night in Bethany Jesus and his disciples set off for Jerusalem early in the morning. Had he skipped breakfast as Henry suggests? (Commentary Vol 5, MacDonald ed, 526). Being an area rich in figs, dates and olives it was reasonable for him to think of getting something on the way.
Jesus them looks up and sees a leafy fig tree in the distance, ‘a derelict perhaps of some old garden or vineyard’. Perhaps it was in some sheltered hollow and so was more leafy, more precocious (Alford's word in his Greek Testament Vol 1, 1849, 275). Jesus is aware, however, that it is not the season for figs. Immediately, his mind is turned from the natural to the spiritual. A number of Scriptures may have come to mind. Micah 7:1, 2 seems the most likely suggestion.
(Cf Lane, 401, 402. Following Bird he argues that the final clause of v 13 should translate 'and the significant thing about this is that it was not the season for figs'. Such passages come where 'Jesus alludes to the Scriptures without explicitly quoting them.')
What misery is mine!
What misery is mine!
I am like one who gathers summer fruit
at the gleaning of the vineyard;
there is no cluster of grapes to eat,
none of the early figs that I crave.
The godly have been swept from the land;
The godly have been swept from the land;
not one upright man remains.
All men lie in wait to shed blood;
each hunts his brother with a net.
Christ weeping over Jerusalem is vividly brought to mind (Mt 23:37; Lk 13:13:34). Seeing the beautiful foliage and knowing it all means nothing reminds him of the judgement about to fall on his own people. Cranfield is one of many commentators who notice the careful way Mark has woven the clearing of the Temple into the narrative, 'The best commentary on vv 12-14 and 20f is found in the narrative these verse enframe' (Cranfield, 357).
Many other Old Testament references identify God's people with the fig tree (see list, Lane, 400). Hosea 9, and especially verses 10 and 16, echoes the sentiments found here. Israel was not short of 'foliage' – the Temple and it spiritual, outward and legalistic acts of virtue, a form of godliness. But what was lacking was actual fruit, the fruit of righteousness. Like the fig tree they were 'louder than all the rest in profession, yet behind in performance' (Glover, 208). This was the very thing that John the Baptist had warned about (Mt 3:7-10) and that Jesus too had spoken of (Mk 7:6). Israel's sin was not just the sin of barrenness but of barrenness with the appearance of fruitfulness.
Christ weeping over Jerusalem is vividly brought to mind (Mt 23:37; Lk 13:13:34). Seeing the beautiful foliage and knowing it all means nothing reminds him of the judgement about to fall on his own people. Cranfield is one of many commentators who notice the careful way Mark has woven the clearing of the Temple into the narrative, 'The best commentary on vv 12-14 and 20f is found in the narrative these verse enframe' (Cranfield, 357).
Many other Old Testament references identify God's people with the fig tree (see list, Lane, 400). Hosea 9, and especially verses 10 and 16, echoes the sentiments found here. Israel was not short of 'foliage' – the Temple and it spiritual, outward and legalistic acts of virtue, a form of godliness. But what was lacking was actual fruit, the fruit of righteousness. Like the fig tree they were 'louder than all the rest in profession, yet behind in performance' (Glover, 208). This was the very thing that John the Baptist had warned about (Mt 3:7-10) and that Jesus too had spoken of (Mk 7:6). Israel's sin was not just the sin of barrenness but of barrenness with the appearance of fruitfulness.
The warning of the enacted parable, for such it was, is still needed today. J C Ryle, in his Expository Thoughts on the Gospels applies it admirably (Mark, 1856, reprint 1973, 234)
There was a voice in it for the JEWISH CHURCH. Rich in the leaves of a formal religion, but barren of all fruits of the Spirit, that Church was in fearful danger, at the very time when this withering took place. Well would it have been for the Jewish Church if it had had eyes to see its peril!
There was a voice in the fig tree for all the branches of Christ's VISIBLE CHURCH in every age, and every part of the world. There was a warning against an empty profession of Christianity unaccompanied by sound doctrine and holy living, which some of those branches would have done well to lay to heart.
But above all there was a voice in that withered fig tree for all CARNAL, HYPOCRITICAL, AND FALSE-HEARTED CHRISTIANS. Well would it be for all who are content with a name to live while in reality they are dead, if they would only see their own faces in the glass of this passage.
Let us take care that we each individually learn the lesson that this fig tree conveys. Let us always remember, that baptism, and church-membership, and reception of the Lord's Supper, and a diligent use of the outward forms of Christianity, are not sufficient to save our souls. They are leaves, nothing but leaves, and without fruit will add to our condemnation. Like the fig leaves of which Adam and Eve made themselves garments, they will not hide the nakedness of our souls from the eye of an all-seeing God, or give us boldness when we stand before Him at the last day. No! we must bear fruit, or be lost forever. There must be fruit in our hearts and fruit in our lives, the fruit of repentance toward God, and faith toward our Lord Jesus Christ, and true holiness in our conversation. Without such fruits as these a profession of Christianity will only sink us lower into hell.
There was a voice in it for the JEWISH CHURCH. Rich in the leaves of a formal religion, but barren of all fruits of the Spirit, that Church was in fearful danger, at the very time when this withering took place. Well would it have been for the Jewish Church if it had had eyes to see its peril!
There was a voice in the fig tree for all the branches of Christ's VISIBLE CHURCH in every age, and every part of the world. There was a warning against an empty profession of Christianity unaccompanied by sound doctrine and holy living, which some of those branches would have done well to lay to heart.
But above all there was a voice in that withered fig tree for all CARNAL, HYPOCRITICAL, AND FALSE-HEARTED CHRISTIANS. Well would it be for all who are content with a name to live while in reality they are dead, if they would only see their own faces in the glass of this passage.
Let us take care that we each individually learn the lesson that this fig tree conveys. Let us always remember, that baptism, and church-membership, and reception of the Lord's Supper, and a diligent use of the outward forms of Christianity, are not sufficient to save our souls. They are leaves, nothing but leaves, and without fruit will add to our condemnation. Like the fig leaves of which Adam and Eve made themselves garments, they will not hide the nakedness of our souls from the eye of an all-seeing God, or give us boldness when we stand before Him at the last day. No! we must bear fruit, or be lost forever. There must be fruit in our hearts and fruit in our lives, the fruit of repentance toward God, and faith toward our Lord Jesus Christ, and true holiness in our conversation. Without such fruits as these a profession of Christianity will only sink us lower into hell.
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