CRITICAL NOTES
Matthew 21:18. He hungered.—His hungering is pretty good evidence that He had not been staying in the house of Martha and Mary. Most likely He had been much with Himself and with His Father, wrapped up in meditation, rapt up in supplication (Morison).
Matthew 21:19. A fig tree.—Rather, a single fig tree.—In the way.—By the way-side (R.V.). It was often planted by the way-sides, because the dust of the road was an absorbing counteraction to the strong flow of the sap—so hindering a too great development of leaves, and promoting its fruitfulness (Lange). Found nothing thereon, but leaves only.—The fig-tree loses its leaves in the winter; indeed it looks particularly bare with its white naked branches. One species, however, puts forth fruit and leaves in the very early spring, the fruit appearing before the leaves. It was doubtless a fig tree of this kind that Jesus observed, and seeing the leaves expected to find fruit thereon. At the time of the Passover the first leaf-buds would scarcely have appeared on the common fig tree, while this year’s ripe fruit would not be found till four months later. The teaching of the incident depends on this circumstance (cf. Luke 13:6-9). The early fig tree, conspicuous among its leafless brethren, seemed alone to make a show of fruit and to invite inspection. So Israel, alone among the nations of the world, held forth a promise. From Israel alone could fruit be expected; but none was found, and their harvest-time was past. Therefore Israel perished as a nation, while the Gentile races, barren hitherto, but now on the verge of their spring-time, were ready to burst into blossom and bear fruit (Carr).
Matthew 21:21. Be thou removed, etc.—See note on Matthew 17:20.
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 21:18-22
Plenary powers.—All commentators seem agreed in regarding this “fig tree” as emblematical of the then condition of the Jewish people and church. We can all of us see, also, how specially its brief story was connected with the disciples of the Saviour. They alone hear the sentence on it. They alone note its result. They alone hear what their Master afterwards says on the subject. It is in its relative bearing, therefore, on both them and the Jews, that we shall endeavour to consider this story. How does it illustrate the Saviour’s aspect towards Jerusalem—how does it, therefore, illustrate His aspect towards His disciples—at this particular time?
I. Towards Jerusalem and the Jews.—Under this head what illustration there is, first, of His power! The fig tree is said to be the most succulent of all trees. Amongst such trees, also, none could be so more visibly, than one so covered with leaves as to be a conspicuous object a long way off (Mark 11:13). Yet this very tree we see now, at the simple word of Jesus, losing all this in a moment (Matthew 21:19). Conspicuous one moment for the abundance of its moisture, it is as conspicuous the next for its lack of moisture, in the eyes of those who look on (Matthew 21:20). So with that Jewish church which so visibly abounded then with the showy leaves of “profession.” How they boasted in their “temple,” and “holy city,” and “law” (John 2:20; Mark 13:1; Romans 2:17, etc., Matthew 3:1-2; Matthew 5:35; Matthew 27:53). Yet the word of Jesus could strip them of all, and wither the whole of their pride—and would do so before long. This was what the effect of that word on the fig tree was meant to make plain. His doing thus was also an illustration of His justice. That abundant foliage on that particular fig tree was a “profession” of much. None of the fig trees of the neighbourhood had got so far at that season as the production of figs (Mark 11 end of Matthew 21:13). This fig tree had reached a stage which usually followed that stage. It had clothed itself (abnormally) with such a mantle of leaves as was generally an indication that, underneath them, there was a like abundance of fruit. Hence it was that, in His extremity, the Saviour came to it with that hope (Mark 11:13 again). And hence it was, also—being disappointed with it—that He bade it be barren for ever (Matthew 21:19; Mark 11:14). An apt figure, therefore, of what was then true of the Jewish people and church; and so, also, of that awful sentence, for which, being such, they were then ready and ripe. In their case, also, with much profession, there was “nothing but leaves” (Matthew 15:3; Matthew 23:3; Romans 2:23-24; 1 Thessalonians 2 end of Matthew 21:15, etc.). In their case, also, therefore, a similar sentence to that pronounced on the fig tree would be only equal and just. And yet, lastly, in this incident, we see illustrated, as previously, the then forbearance of Christ. What is said of the fig tree, is not here said yet of what is represented thereby. For the present that spiritual “tree” remains in all its greenness of leaf. All its prodigality of profession, all its lack of obedience, all its contradiction in practice, remain unvisited yet. In this respect the symbol is instructive in the way of contrast alone. Nothing is shown here, in the matter of punishment, but that which is ready to be!
II. The Saviour’s aspect at this time towards the disciples themselves.—We may judge of this, in some measure, from the speciality, now, of His manner. Why did He go up now, in their sight, to this tree? Why with such evident hope, to begin; and such similar disappointment, to follow? Why, also, were both His words and their consequences made so perceptible now to their senses? Evidently, we may infer, to impress them, first, with a sense of His power, to show what He could do if He would. Also to impress them, next, with a sense of His justice—to show that, in what He was now doing before them, He was not acting without cause. And also, finally, and in proportion as the flight of time should explain to them the meaning and application of the parable, to impress them with a sense of His forbearance and mercy. To impress these things, we say, in this special manner, upon their own minds; and so, by this means, to increase within them their faith in Himself. And nothing, surely, could be more conducive to this than the very combination just named. Irresistible power, unimpeachable justice, untiring mercy, form ground for confidence, when taken together, if anything does. Also, and further, we are taught the same by the speciality of the Saviour’s words at this time. “Having faith in God” is just the application to which He here points them Himself (Matthew 21:21; Mark 11:22). This, He gives them to understand, is what He would have that withered fig tree teach them above all. Have faith in “God” as able to accomplish things greater by far (Matthew 21:21). Have faith in “prayer” as able to move Him to do things of that kind (Matthew 21:22). Have faith, therefore, in your own position as believers in Me!
The especial suitability of such a lesson, and of such a method of conveying it also, to the disciples at that particular juncture, may be noted, to conclude. This would be true in regard:—
1. To the probable perplexities of the moment.—To those disciples, with what we know of their then expectations and knowledge (Matthew 20:20-21), that clearly defined line of conduct, now so plainly adopted and afterwards so strictly adhered to by the Saviour, would appear astonishing in the last degree. Why thus openly claim the sceptre, and yet just as openly refrain from using it? Was it secret lack of power to inflict punishment, or secret indifference about the existence of evil? That withered fig tree would silence both surmises at once, and, by so doing, in time would point to the Saviour’s mercy as the true answer to both. The disciples would bear with this “mystery” as they thus learned that the Saviour’s “mercy” lay at its root!
2. To the certain impediments of the future.—After the Saviour’s departure what formidable obstacles there would be in their way! (see Acts 5:27, etc., etc.). How helpful to them, therefore, to have such recollections as this of “the withered fig tree” to fall back upon in such circumstances! How helpful to them also (for some time afterwards?) to have the sight of it within reach! And how equally helpful to have the recollection also of those words of the Saviour’s (end of Matthew 21:21) in their thoughts! Everything might be hoped for in the way of help by those who had such a task as theirs on their hands. The greenest would be withered—the largest removed (Zechariah 4:7) if it stood in their way.
HOMILIES ON THE VERSES
Matthew 21:18-22. The fig tree cursed.—
1. Our Lord was never so hungry for meat and drink, but He could forbear it till a fit time, and make it His meat and drink to be doing good, and fulfilling the Father’s will; for He loveth to edify and feed His disciples here more than to feed His natural hunger.
2. Albeit our Lord did never harm to any man by any of His miracles, yet had He power to curse, and miraculously to destroy, as well as to save, if He had pleased to put forth His power in justice; for the fig tree was not able to stand when He did curse it.
3. He trained His disciples by His own example unto all duties which he put them unto, and here He traineth them unto the exercise of the gift of miracles.
4. The gift of miracles was never to be exercised in particular, but upon a ground of faith, i.e. upon a warrant given from Christ’s Spirit, for doing of that work in particular; and it was necessary for him who had the gift and warrant for doing a miracle to strengthen his faith on the warrant, or else to miss of his intent, as in Peter’s sinking did appear. Therefore, saith He, “If ye have faith and doubt not.”
5. The Lord requireth faith in prayer for obtaining promised mercies, or else, if we come short, to blame our misbelief. Therefore, saith He, “Whatsoever ye shall ask in prayer, believing, ye shall receive it.”—David Dickson.
The withering of the fruitless fig tree.—This incident stands entirely alone among the miracles as the only one which is not of a beneficent or merciful character. Long custom has made all readers familiar with the designation of it as a miracle of judgment. The expression is misleading. It was a symbol or prediction of judgment. The burden it bore in act and sign was doom for that which the fruitless fig tree represented. But so far as concerns the literal object upon which the word fell, the expression is too large. It is out of all just proportion of thought and language to place the blasting of a way-side tree over against Christ’s numberless miracles of mercy, and note it as a judgment miracle. Indeed, the incident barely falls within the class of miracles. The supernatural element in it is predictive rather than directly miraculous. The word spoken against the tree was fulfilled in a way so notable and immediate as to mark a Divine hand. But in its proper object and scope it was really an acted parable, like those symbolic actions or prophecies “without words” of which the ancient seers, Jeremiah and Ezekiel, furnish plenty of instances.—Prof. Laidlaw, D.D.
Matthew 21:19. Hypocrites and their doom.—This cursing of the barren fig tree represents the state of hypocrites in general; and so it teacheth us:—
I. That the fruit of fig trees may justly be expected from those that have the leaves.—Christ looks for the power of religion from those that make profession of it.
II. Christ’s just expectations from flourishing professors are often frustrated and disappointed.—Many have a name to live, and are not alive indeed.
III. The sin of barrenness is justly punished with the curse and plague of barrenness.
IV. A false and hypocritical profession commonly withers in this world.—The gifts wither, common graces decay, the credit of the profession declines and sinks, and the falseness and folly of the pretender are manifested to all men.—Matt. Henry.
The withering of the fig tree symbolic.—To understand Christ’s act aright, we must not conceive that He at once caused a sound tree to wither. This would not be in harmony with the general aim of His miracles; nor would it correspond to the idea which He designed to set vividly before the disciples. A sound tree, suddenly destroyed, would certainly be no fitting type of the Jewish people. We must rather believe that the same cause which made the tree barren had already prepared the way for its destruction, and that Christ only hastened a crisis which had to come in the course of nature. In this view it would correspond precisely to the great event in the world’s history which it was designed to prefigure; the moral character of the Jewish nation had long been fitting it for destruction; and the Divine government of the world only brought on the crisis.—Neander.
The fig tree destroyed.—Why might not the Lord, consistently with His help and His healing, do that in one instance which His Father is doing everyday? In the midst of the freshest greenery of summer, you may see the wan branches of the lightning-struck tree. As a poet drawing his pen through syllable or word that mars his clear utterance or musical comment, such is the destruction of the Maker. It is the indrawn sigh of the creating Breath.—G. Macdonald, LL.D.
Matthew 21:21-22. Faith and prayer.—
I. The description of this wonder working faith. “If ye have faith and doubt not.”
II. The power and prevalency of it, expressed figuratively. “Ye shall say unto this mountain,” etc.
III. The way and means of exercising this faith, and of doing that which is to be done by it. “All things, whatsoever ye shall ask in prayer,” etc. Faith is the soul, prayer is the body; both together make a complete man for any service.—M. Henry.