มาระโก 11:14 วิจารณ์

We are now come to the Passion-Week, the week in which Christ died, and the great occurrences of that week. I. Christ's riding in triumph into Jerusalem (Mar 11:1-11). II. His cursing the barren fig-tree (Mar 11:12-14). III. His driving those out of the temple that turned it into an exchange (Mar 11:15-19). IV. His discourse with his disciples concerning the power of faith and the efficacy of prayer, on occasion of the withering of the fig-tree he cursed (Mar 11:20-26). V. His reply to those who questioned his authority (Mar 11:27-33).

And when they came nigh to Jerusalem,.... The Syriac and Ethiopic versions read, "when he came nigh"; that is, Jesus; though not without his disciples, nor the multitude: unto Bethphage and Bethany; two places so called, near Jerusalem: Bethphage began where Bethany ended, and reached to the city itself. The Vulgate Latin only makes mention of Bethany; See Gill on Mat 21:1. At the Mount of Olives; near which, the above places were: he sendeth forth two of his disciples; perhaps Peter and John.

And Jesus answered and said unto it,.... The fig tree; a Jewish way of speaking, often used when nothing before is said; the Syriac, Arabic, and Persic versions, leave out the word "answered", as they do also the word "Jesus"; and which is likewise omitted by the Vulgate Latin, though the other is retained: no man eat fruit of thee hereafter for ever; which is all one, as if he had said, as the other evangelist does, let no fruit grow on thee; for where no fruit is, none can be had, or eaten of. This tree may not only be an emblem of the Jewish people, who made a great show of religion, and enjoyed a great many privileges; and from whom, speaking after the manner of men, the fruits of good works, righteousness, and holiness, might have been hoped and looked for; when instead thereof, there was nothing but talk about them, and an observance of some insignificant rites and traditions of the "elders"; on which account, utter ruin and destruction ensued; but also of any outward professor of religion, who enjoying the means of grace, and making great pretensions to devotion and piety, it might be expected that he should do good works, well pleasing to God, and bring forth fruit to the glory of his name: whereas he only talks of good works, but does none; at least, no fruits of grace and righteousness are to be found on him; and at the last day, he will be cast as dry wood, as a withered branch, into everlasting burnings, being fit fuel for them. And his disciples heard it; "this saying", as the Persic version adds, and took notice of it, being in company with him.

The owner of the fig tree did not obey the law but spurned it. Our Lord came and found that there was [nothing] left on it, so he cursed it, lest its owner eat from it again, since he had left [nothing] for the orphan and widows.… He cursed the fig tree and it shriveled up to show them the power of his divinity, so that by means of [this] action near at hand which they could see, they might believe that which was to come. Because [Jerusalem] had not accepted the law, he cursed [the fig tree], so that there might no longer be fruit on it, according to its law.… He sought fruit from the fig tree at an inopportune time, that it might be a symbol of one who had deceitfully withheld the fruits of the law at the opportune time. For, if he had sought fruit from it at the opportune time, no one would have known that there was a figurative meaning embedded here. Instead of the fig tree, therefore, he showed that it was Jerusalem that he was reproaching, for he had sought love in her, but she had despised the fruit of repentance.… Why, therefore, did he who was good and gentle, who everywhere revealed great things out of little things, and completion out of imperfection, why did he command the fig tree to dry up? For he healed the sufferings of everyone, changed water to wine, made an abundance from a little bread, opened the eyes of the blind, cleansed lepers and raised the dead to life. But this fig tree alone did he cause to wither. It was because the time of his suffering was near, and, lest it be thought that he was captured because he was unable to free himself, he cursed the fig tree, that it might be a sign for his friends, and a miracle for his enemies. Thus, the disciples would be strengthened by his word, and others would be amazed at his power. Because he did all things well, and [the time] for him to suffer was near, it might be thought, as indeed it was, that he was captured because he possessed no power. He showed in advance, therefore, by means of a living plant which he caused to wither, that he would have been able to destroy his crucifiers with a word.

We may also say, in another sense, that the Lord sought for fruit on the fig tree before its time, and not finding it, cursed it, because all who fulfil the commandments of the Law, are said to bear fruit in their own time, as, for instance, that commandment, Thou shalt not commit adultery; but he who not only abstains from adultery but remains a virgin, which is a greater thing, excels them in virtue. But the Lord exacts from the perfect not only the observance of virtue, but also that they bear fruit over and above the commandments.

Remember at the time of the sin of Adam and Eve they clothed themselves—with what? Fig leaves. That was their first act after the fall. So now Jesus is making the same figure of the fig tree the very last of his wondrous signs. Just as he was headed toward the cross, he cursed the fig tree—not every fig tree, but that one alone for its symbolic significance—saying: “May no one ever eat fruit of you again.” In this way the curse laid upon Adam and Eve was being reversed. For they had clothed themselves with fig leaves.

Wishing to show His disciples that if He chose He could in a moment exterminate those who were about to crucify Him. In a mystical sense, however, the Lord entered into the temple, but came out of it again, to show that He left it desolate, and open to the spoiler.

But let us also examine the account of the fig tree, for here something seemingly strange and harsh appears. First, Jesus was hungry early in the morning; second, He demands fruit when the season for figs had not yet come; and furthermore, He punishes an insensible tree. For in what He says and does here, there was a special providence. Until now Jesus had often worked miracles, but only for the benefit of people. But the disciples had not yet seen Him do harm to anyone. Now, in order to show the disciples that He can also punish, and that, if He wished, He could in a single hour destroy those intending to crucify Him, He manifests His power upon an insensible tree. And the miracle was truly great in that a tree so full of sap withered at once, for the fig tree is more full of sap than almost all other trees. That He hungered early in the morning — this He permitted His flesh to experience by a special providence; and He seeks fruit prematurely on the fig tree for the purpose, as I said above, of showing the disciples that He can also punish. And this fig tree was at the same time a figure of the Jewish synagogue, which had only leaves, that is, the Law, which provided nothing but a shadow, while they bore no fruit at all. But Jesus hungered for their salvation. He says: "My food is to do the will of Him who sent Me" (John 4:34), and this will of God consists in converting sinners. Since, however, the synagogue had no fruit, it was cursed and withered, having (no longer among it) neither prophets nor teachers.

Christ rides triumphantly into Jerusalem, Mar 11:1-11. The barren fig tree cursed, Mar 11:12-14. He cleanses the temple, Mar 11:15-17. The scribes and chief priests are enraged, Mar 11:18. Reflections on the withered fig tree, Mar 11:19-23. Directions concerning prayer and forgiveness, Mar 11:24-26. The chief priests, etc., question him by what authority he did his works, Mar 11:27, Mar 11:28. He answers, and confounds them, Mar 11:29-33.

ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40) And they send unto him certain of the Pharisees--"their disciples," says Matthew (Mat 22:16); probably young and zealous scholars in that hardening school. and of the Herodians--(See on Mat 12:14). In Luk 20:20 these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke. Tribute to CÃ&brvbrsar (Mar 12:14-17).

And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever--That word did not make the tree barren, but sealed it up in its own barrenness. See on Mat 13:13-15. And his disciples heard it--and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceed to the other transactions of this day. Second Cleansing of the Temple (Mar 11:15-18). For the exposition of this portion, see on Luk 19:45-48. Lessons from the Cursing of the Fig Tree (Mar 11:20-26).