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Gospel of Mark

Fig Tree and Temple 2: The Fig Tree – Mark 11:12-14 and 19-21

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12 The next day as they were leaving Bethany, Jesus was hungry. 13 Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs. 14 Then he said to the tree, “May no one ever eat fruit from you again.” And his disciples heard him say it.          […]          19 When evening came, Jesus and his disciples[e] went out of the city. 20 In the morning, as they went along, they saw the fig tree withered from the roots. 21 Peter remembered and said to Jesus, “Rabbi, look! The fig tree you cursed has withered!”

Mark 11:12-14 and 19-21

5th March 2025: Horsham

(Published here on 30th April 2025)

Yesterday, I pointed out a literary device which appears in Mark’s gospel which we call the ‘Markan Sandwich’. This device brings two separate stories together with a common theme (the Markan Sandwich is explained here).  In this case, the two stories are the cursing of the fig tree, and the story of Jesus clearing the temple. In this post I’m concentrating on the story of the fig tree.

At first glance, this is a rather strange story. Christ’s actions feel jarringly out of character. We see Jesus ‘using his power to blast a tree which had disappointed him when he was hungry.‘ (Barclay, Loc 5466). This seems particularly harsh on the tree because Mark tells us that figs were not in season. More than ever, we really need some context!

Setting the Scene: It’s early morning. Jesus has spent the night in Bethany, a few miles from Jerusalem, and is making his way to the city where he will visit the Temple. He’s hungry. Whilst figs are not in season, the fact that the tree is in leaf means that it would normally offer some immature edible fruits. These fruits are actually buds called ‘breba or taqsh’ which appear with the first leaves of the spring but don’t develop into fruits. There were no taqsh. The tree looks as if it will serve Christ’s needs. It does not.

The Curse: The ‘curse’ which Jesus places upon the tree is this. “May no one ever eat fruit from you again.” (v14). The incident is reported in Matthew 21. Whilst there are some textual variations in the Greek, in essence the same words are reproduced. This might sound like an expression of anger, but in truth, it is a clear statement of condemnation. Matthew says that the impact was immediate. Mark tells us that the disciples noticed the dead tree at the end of same day. The fact is that the tree rapidly – supernaturally – withers and dies. Yet why, we still want to ask, did Jesus say this to a fig tree?

The Fig Tree: The fact that this is a fig tree is significant. When the twelve explorers were sent by Moses from the wilderness into the Promised Land, they found wonderful things. One of the key things they reported finding was fig trees (Numbers 13:23. Deuteronomy 8:7-9  Fig trees, along with vines, are slow growing. They become identified with peace, stability and safety. In Scripture, the fig tree comes to symbolise Israel itself.

“When I found Israel,
    it was like finding grapes in the desert;
when I saw your ancestors,
    it was like seeing the early fruit on the fig tree.

Hosea 9:10

The End Piece: Here, then, we have an image of Jesus coming to a fig tree, symbolic of the nation of Israel. The fig tree is in leaf. It looks healthy. It looks productive. It looks as if it is fulfilling it’s purpose. Yet at the moment when the Messiah comes, it is found wanting.

There is a warning for us all here. The symbolism is simple. At the moment when the Messiah comes, Israel itself is found wanting.

“You also must be ready, because the Son of Man will come at an hour when you do not expect him.” (Luke 12:40)

Richard Jackson, West Sussex: LifePictureUK

 

 

Gospel of Mark

Fig Tree and Temple 1: The Markan Sandwich – Mark 11: 12-25

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Horsham: 4th March 2025

(Published on The Crossblog 30th April)

You may come across a reference in a commentary or sermon to an aspect of Mark’s style which we call the ‘Markan Sandwich’. This is a literary device in which the writer starts to tell a story. After a short paragraph of introduction, he moves to a second story, before returning to conclude the first narrative. At first glance, the two stories may seem entirely unrelated to each other, but invariably they work together to make or emphasise a point. ‘The middle story nearly always provides the key to the theological purpose of the sandwich.’ (Dr Tim White).

The Sandwich: The ‘Markan sandwich’ device appears 7 times in Mark’s gospel (see the list at the end of this post). In these verses, Mark 11: 12-25,  we have a great example. Mark introduces the story of the fig tree which offers no fruit. He then relates the story of Christ clearing the temple, before returning to the conclusion of the story of the fig tree. We’re going to look at each of these stories, but first, let’s look at the link between them.

The Fig Tree: The fig tree should be able to deliver small fruits which would feed Jesus. These are not mature figs, but a kind of bud, referred to as a ‘breba’ in Spain, or a ‘taqsh’ in arabic countries. These small buds, which do not develop into full figs, appear in the cooler months of spring and are edible. They’re not a great delicacy, but if you were hungry, you would eat them.

This tree looks as if it should be capable of producing fruit. On close inspection, it offers nothing.

The Temple: In the Jewish mind, temple was a place of worship and sacrifice. Jesus reacted strongly to the corrupt commercial market which was being held within its’ walls. The market was the only, or at least the most visible, activity in the temple courts.

The temple looked as if it was capable of producing fruit for God, but on close inspection, Jesus found that it was failing in its purpose. The main activity was buying, selling and money changing, with some traders taking advantage of the many pilgrims and visitors.

The Link: Let’s start by noting that the Jews regarded the fig tree as symbolic of Israel. This is rooted in Old Testament imagery.

The fig tree’s fruitfulness is a metaphor for the nation’s blessing and favor from God. Conversely, the absence or destruction of fig trees symbolizes judgment and desolation. (see BibleHub commentary: ‘Symbolism of the Fig Tree)

We’ve already noticed that both the fig tree (which somehow represents Israel) and the temple (which should be the beating heart of Israel) are failing to produce fruit which is at the core of their created purpose.  Consequently, both are condemned by Christ. The destruction of the fig tree is immediate. In context, we see a performative parable which prophecies the destruction of the temple. That destruction is just as real and takes place at the hands of the Romans, nearly 40 years later.

The Lesson: In context, these two stories sit perfectly together and contribute to a single purpose. The lesson is simple. The follower of Jesus must produce fruit for the kingdom. That is our purpose. In these performative parables, Jesus criticises those who look as if they are being effective, but in reality they are not. Each of us, and every Church of every generation, needs to sit up and take note.

‘I know your deeds. You have a reputation for being alive, but you are dead!’ (Revelation 3:1)

Richard Jackson, West Sussex: LifePictureUK

For a simple but detailed review of the ‘Markan Sandwich’, see article by Dr Tim White, Professor of Ministry and Theology, Carolina University. 

The seven examples of the Markan Sandwich

Mark 5:21-43: The story of Jairus and the woman with the hemorrage;

Mark 6:7-30: The sending out of the Twelve and the death of John the Baptist.

Mark 11:12-21: The condemnation of the fig tree and the clearing of the temple;

Mark 14:1-11: The Plot to kill Jesus, including Judas’ betrayal, and the anointing of Jesus at Bethany

Mark 14:17-31 Christ’s prediction of his betrayal by Judas and Peter, and the Last Supper

Mark 14:53-72 Peter in the courtyard of the High Priest and interrogation of Jesus

Mark 15:40-16:8 The women at the cross and the tomb, and Christ’s body claimed by Joseph of Arimathea