ACC ~ Mark 11 v11 - 14

OVERVIEW:

The incarnate Lord hungered just as we do, in order to identify himself with our human poverty (HILARY OF POITIERS). As a figure of the law, the tree was cursed at an inopportune time, because the law at an opportune time did not bear fruit (EPHREM THE SYRIAN). The last act of Jesus’ ministry, the cursing of the fig leaves, transmuted the first act of human history, the fig leaves of Adam and Eve, who had not borne worthy fruit (CYRIL OF JERUSALEM). Faith is called to bear fruit actively through love (AUGUSTINE, GREGORY THE GREAT). Merely existing without yielding fruit is not the purpose for which human beings are given the gift of life (AUGUSTINE).

11:12a | On the Following Day

THE CHRONOLOGY OF DAYS

AUGUSTINE: Mark, on his side, has recorded in connection with the second day what he had omitted to notice as occurring really on the first—namely, the incident of the expulsion of the sellers and buyers from the temple. On the other hand, Matthew, after mentioning what was done on the second day—namely, the cursing of the fig tree as he was returning in the morning from Bethany into the city—has omitted certain facts which Mark has inserted, namely, his coming into the city, and his going out of it in the evening, and the astonishment which the disciples expressed at finding the tree dried up as they passed by in the morning; and then to what had taken place on the second day, which was the day on which the tree was cursed, he has attached what really took place on the third day—namely, the amazement of the disciples at seeing the tree’s withered condition, and the declaration which they heard from the Lord on the question of the power of faith. [1] HARMONY OF THE GOSPELS 68.132. [2]

[1] Cf. Mt 21:12-22; Mk 11:12-25.

[2] Cetedoc 0273, 2.68.131.234.10; NPNF 1 6:161-62*. Mark’s account does not contradict Matthew’s when the time differential is properly understood.

11:12b | He Was Hungry

THE LORD OF GLORY VULNERABLE TO HUNGER

HILARY OF POITIERS: As we behold the mystery of his tears, [1] hunger [2] and thirst, [3] let us remember that the one who wept also raised the dead to life, rejoicing for Lazarus. From the very One who thirsted flowed rivers of living water. [4] He who hungered was able to wither the fig tree which offered no fruit for his hunger. How could this be, that he who was able to strike the green tree dead merely by his word could also have a nature that could hunger? [5] This was the mystery of his hunger, grief, and thirst, that the Word was assuming flesh. His humanity was entirely exposed to our weaknesses, yet even then his glory was not wholly put away as he suffered these indignities. His weeping was not for himself, his thirst was not for water, nor his hunger merely for food. He did not eat or drink or weep just to satisfy his appetites. Rather, in his incarnate humbling he was demonstrating the reality of his own body by hungering, by doing what human nature does. And when he ate and drank, it was not a concession to some necessity external to himself, but to show his full participation in the human condition. ON THE TRINITY 10.24. [6]

[1] Cf. Jn 11:35.

[2] Cf. Mk 11:12.

[3] Cf. Jn 19:28.

[4] Cf. Jn 4:10.

[5] Cf. Mk 11:14.

[6] Cetedoc 0433, 62A.10.24.3; NPNF 2 9:188**. Being in the form of God he humbled himself and hungered with us in servant form, in order to identify himself with our human hunger.

FOR WHAT DID HE HUNGER?

AUGUSTINE: Did Christ really want physically to relish and consume fruit himself when he sought the fruit of this fig tree? And if he had found it there, would he then even have eaten it? Did he really want to drink water when he said to the woman of Samaria, “Give me a drink”? [1] When he was on the cross saying “I thirst,” [2] was this really all about his physical thirst? For what does Christ hunger more than our good works? For what does Christ thirst more than our faithful response? ON THE PSALMS 35.15. [3]

[1] Jn 4:7.

[2] Jn 19:28.

[3] Cetedoc 0283, 38.34.2.4.2; NPNF 1 8:83**. He was hungry for food but more so for faith active in love.

11:13 | Nothing but Leaves

EARLY, MOIST BUDS

EPHREM THE SYRIAN: The nature of the fig tree is such that when it is cut, because of its moisture, it [requires] many months for it to dry up. Our Lord chose it as a symbol, therefore, to make the quality of his power known through it. It is evident that the fig tree becomes moist and tender before the other trees. Hence our Lord said: “From the fig tree learn this parable. As soon as its branch becomes tender and opens up in the outer covering of its buds, you know that summer is near.” [1] You see that he proposes it [as a symbol] because of its abundant moisture and its early buds. COMMENTARY ON TATIAN’S DIATESSARON. [2]

[1] Mt 24:32; Mk 13:28; Lk 21:30.

[2] Leloir 1963:170, 172; JSSS 2:247*.

LEAVES OF LAW

GREGORY THE GREAT: The figs which the Lord had sought were the fruit of the synagogue, which had the leaves of the law, but not the fruit of works. For the creator of all things could not be ignorant that the fig tree had no fruit. That was something anyone might know, since it was not the time of figs. LETTER 39, TO EULOGIUS. [1]

[1] Cetedoc 1714, 140A.10.21.32; NPNF 2 13:48*. The leaves symbolized the law, which lacked the fruit of good works.

11:13 | It Was Not the Season for Figs

DISCERNING THE TIMES

AUGUSTINE: Some who witnessed Christ’s miracles did not understand what they meant, and how they spoke to those who knew they had special meaning. They wondered only at the miracles themselves. Others both marvelled at the miracles, and attained some preliminary understanding of them. For this we must come to the school of Christ himself. Those fixed only upon the plain sense of Scripture tend to focus merely upon miracle for miracles’ sake. Hence they may prematurely conclude that Jesus himself was ignorant of the time of the year, something any ordinary farmer could discern. For it was not yet the season for the tree to bear fruit. Nevertheless, since he was hungry, he looked for fruit on the tree. [1] Does this imply that Christ knew less than what every peasant could easily discern? Surely not. Wouldn’t you expect the maker of the fig tree to know what the ordinary orchard worker would know in a snap? So when he was hungry he looked for fruit on the tree, but he seemed to be looking for something more from this tree. He noted that the tree had no fruit, but was full of leaves. It was at that point that he cursed it, and it withered away. So what terrible thing had the poor tree done simply in not bearing fruit? Could the tree reasonably be faulted for its fruitlessness? No. But human beings who by their own free will decide not to bear fruit—that is a different matter. Those found wanting in accountability in this case are those who had the benefit of the law, which was meant to bear fruit, but they had no fruit to show for it. They had a full growth of leaves (the law), yet they bore no fruit (works of mercy). SERMONS ON NEW TESTAMENT LESSONS 48.3. [2]

[1] Cetedoc 0284, 98.38.592.39; NPNF 1 6:413-14**; cf. WSA 3 4:44-45. Sermon 98.3.

[2] Cetedoc 0284, 98.38.592.39; NPNF 1 6:413-14**; cf. WSA 3 4:44-45. Sermon 98.3.

11:14 | May No One Ever Eat Fruit from You Again

WITHHOLDING FRUITS

EPHREM THE SYRIAN: 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. [1] 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, [2] 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. COMMENTARY ON TATIAN’S DIATESSARON. [3]

[1] Cf. Mk 11:13. Jerusalem, signifying Israel, is probably intended here.

[2] Cf. Mk 7:37.

[3] Leloir 1963:164, 168, 170; JSSS 2:243-46*.

FIG LEAVES

CYRIL OF JERUSALEM: Remember at the time of the sin of Adam and Eve they clothed themselves—with what? Fig leaves. [1] 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.” [2] In this way the curse laid upon Adam and Eve was being reversed. For they had clothed themselves with fig leaves. CATECHETICAL LECTURES 13.18. [3]

[1] Cf. Gen 3:7.

[2] Mk 11:14.

[3] TLG 2110.003, 13.18.5-12; FC 64:16**.