Mat 21:19-22 | Barnes | STEP | Verse 19. And when he saw a fig tree in the way , etc. This tree was standing in the public road. It was therefore common property, and any one might lawfully use its fruit. Mark says, , "Seeing a fig tree afar off having leaves, he came," etc. That is, not far off from the road ; but seeing it at a considerable distance, having leaves appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says, ( ,) "He came, if haply he might find anything thereon." That is, judging from the appearance of the 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 of things; being a man as well as Divine, he acted of course as men do act in such circumstances. And found nothing thereon, but leaves only . Mark gives as a reason for 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 fit 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, or in 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. 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. For Matthew does not affirm that this took place on the morning after the temple was cleansed, though he places it in that order. Nor does he say that a day did not elapse after the fig-tree was cursed before the disciples discovered that 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 , etc. Mark calls this "cursing" the tree, . The word curse does not imply here anger, or disappointment, or malice. It means only devoting to this destruction , or this withering away. All the curse that was pronounced, was in the words that no fruit should grow on it. The Jews used the word curse , not as always implying wrath, and anger, but to devote to death , or to any kind of destruction, . It has been commonly thought that he did this to denote the sudden withering away , or destruction of the Jewish people. They, like the fig-tree, promised fair, That was full of leaves, and they full of professions. Yet both were equally barren. And as that was destroyed, so were they soon to be. It is certain that this would be a good illustration of the destruction of the Jewish people; but there is not the least evidence that our Saviour intended it as such; and without such evidence, we have no right to say that 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 consider it. Matthew does not affirm that it withered away in their presence , and Mark affirms that they made the discovery on the morning after it was "cursed." (h) "when he saw" (1) "saw a fig tree", or "One fig tree" (i) "withered away"

Matthew 21:19-22

Verse 19. And when he saw a fig tree in the way, etc. This tree was standing in the public road. It was therefore common property, and any one might lawfully use its fruit. Mark says, Mk 11:13, "Seeing a fig tree afar off having leaves, he came," etc. That is, not far off from the road; but seeing it at a considerable distance, having leaves appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says, (Mk 11:13,) "He came, if haply he might find anything thereon." That is, judging from the appearance of the 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 of things; being a man as well as Divine, he acted of course as men do act in such circumstances.

And found nothing thereon, but leaves only. Mark Mk 11:13 gives as a reason for 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 fit 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, or in 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.

Mk 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. For Matthew does not affirm that this took place on the morning after the temple was cleansed, though he places it in that order. Nor does he say that a day did not elapse after the fig-tree was cursed before the disciples discovered that 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, etc. Mark calls this "cursing" the tree, Mk 11:21. The word curse does not imply here anger, or disappointment, or malice. It means only devoting to this destruction, or this withering away. All the curse that was pronounced, was in the words that no fruit should grow on it. The Jews used the word curse, not as always implying wrath, and anger, but to devote to death, or to any kind of destruction, Heb 6:8. It has been commonly thought that he did this to denote the sudden withering away, or destruction of the Jewish people. They, like the fig-tree, promised fair, That was full of leaves, and they full of professions. Yet both were equally barren. And as that was destroyed, so were they soon to be. It is certain that this would be a good illustration of the destruction of the Jewish people; but there is not the least evidence that our Saviour intended it as such; and without such evidence, we have no right to say that 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 consider it. Matthew does not affirm that it withered away in their presence, and Mark affirms that they made the discovery on the morning after it was "cursed."

(h) "when he saw" Mk 11:13 (1) "saw a fig tree", or "One fig tree" (i) "withered away" Jude 1:12 Verse 20. And when the disciples saw it. That is, on the morning following that on which it was cursed, Mk 11:20.

They marvelled, saying, etc. Peter said this, Mk 11:21. Matthew means only to say that this was said to him; Mark tells us which one of them said it. Verse 21. Jesus answered and said, etc. Jesus took occasion from this to establish their faith in God, Mk 11:22. He told them that any difficulty could be removed by faith. To remove a mountain, denotes the power of overcoming any difficulty. The phrase was so used by the Jews. There is no doubt that this was literally true, that if they had the faith of miracles, they could remove the mountain before them the mount of Olives--for this was as easy for God to do by them as to heal the sick, or raise the dead. But he rather referred, probably, to the difficulties and trials which they would be called to endure in preaching the gospel.

(k) "If ye have faith" Mt 17:20, Lk 17:6, Jas 1:6 (l) "???" Mt 8:12 Verse 22. And all things, etc. He adds an encouragement for them to pray, assuring them that they should have all things which they asked. This promise was evidently a special one, given to them in regard to working miracles. To them it was true. But it is manifest that we have no right to apply this promise to ourselves. It was designed specially for the apostles; nor have we a right to turn it from its original meaning.

(m) "in prayer" Mt 7:7, Mk 11:24, Jas 5:16, 1Jn 3:22, 5:14