14<\/strong>. answered and said unto it<\/em> ] “arbori fructum neganti.” Bengel.<\/p>\n No man eat fruit<\/em> ] “ And presently<\/em>,” i. e. immediately<\/em>, writes St Matthew (Mat 21:19<\/span>), “the fig tree withered away,” though the disciples did not notice it till the following morning. Thus our blessed Lord exhibited at once a Parable and a Prophecy in action<\/em>.<\/p>\n 14. And Jesus answered and said untoit, No man eat fruit of thee hereafter for ever<\/B>That word didnot make<\/I> the tree barren, but sealed it up in its ownbarrenness. See on Mt 13:13-15<\/span>. <\/P> And his disciples heardit<\/B>and marked the saying. This is introduced as a connectinglink, to explain what was afterwards to be said on the subject, asthe narrative has to proceed to the other transactions of this day. <\/P> Second Cleansing of the Temple<\/I>(Mr 11:15-18<\/span>). <\/P> For the exposition of thisportion, see on Lu 19:45-48<\/span>. <\/P> Lessons from the Cursing of theFig Tree<\/I> (Mr11:20-26<\/span>).<\/P><\/p>\n And Jesus answered and said unto it<\/strong>,…. 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:<\/p>\n no man eat fruit of thee hereafter for ever<\/strong>; 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.<\/p>\n And his disciples heard [it]<\/strong>; “this saying”, as the Persic version adds, and took notice of it, being in company with him.<\/p>\n No man eat fruit from thee henceforward forever <\/B> ( <\/SPAN><\/span>). The verb <\/SPAN><\/span> is in the second aorist active optative. It is a wish for the future that in its negative form constitutes a curse upon the tree. Mt 21:19<\/span> has the aorist subjunctive with double negative <\/SPAN><\/span>, a very strong negative prediction that amounts to a prohibition. See on Matthew. Jesus probably spoke in the Aramaic on this occasion.<\/P> And his disciples heard it <\/B> ( <\/SPAN><\/span>). Imperfect tense, “were listening to it,” and evidently in amazement, for, after all, it was not the fault of the poor fig tree that it had put out leaves. One often sees peach blossoms nipped by the frost when they are too precocious in the changeable weather. But Jesus offered no explanation at this time. <\/P> <\/p>\n His disciples heard it. Peculiar to Mark.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And Jesus answered and said unto it,”<\/strong> (kai apokiritheis eipen aute) “And Jesus responded to it, “to its barren testimony, like clouds and wind without rain, to its foliage and leaves that drew Him there, like Israel’s empty forms of worship, 2Pe 2:17-18<\/span>; Mar 7:7-9<\/span>.<\/p>\n 2) “No man eat fruit of thee hereafter for ever.”<\/strong> (meketi eis ton aiona ek sou, edeos karpon phagoi) “No man may ever eat of your fruit any more, forever.” A symbolic curse of Israel in her unfruitful, barren, unproductive state, from then <\/strong>and now, and in the future, till after Jesus comes, Mar 11:20-21<\/span>; Mat 23:37-39<\/span>.<\/p>\n 3) “And His disciples heard it.” <\/strong>(kai ekouon hou mathetai autou) “And His disciples heard it,” what He said, were very observant, as also indicated Mar 11:20-21<\/span>.<\/p>\n 14<\/strong>. <\/strong> No man eat forever <\/em> As the tree had neglected to bring forth fruit, it is forever deprived of the power to bring forth fruit. Powers disused are powers forfeited. From him that hath not fruit <\/em> shall be taken away that which he hath, namely, the capability of fruit.<\/p>\n ‘And he answered and said to it, “No man eat fruit from you from now on for ever.” And his disciples heard it.’<\/p>\n There are no grounds for suggesting that Jesus was angry. It was a straightforward declaration. Nor did he ‘curse’ the fig tree in any bad sense. Rather He destined it to failure because of its outward profession which was not accompanied by fruitfulness. It may well be that He recognised that the fig tree was past its best and would no longer produce fruit. But what He was wanting to portray justified His performance of the miracle in His hastening its end by His word. He wanted to portray the most solemn of messages, the coming destruction of Jerusalem and the Temple (chapter 13). In Jer 24:2<\/span> good and bad figs depicted blessing on the captives in Babylon and punishment on those who remained in the land (compare also Mic 7:1<\/span>). While the application is different it illustrates the use of the product of a fig tree to denote judgment on ‘Israel’.<\/p>\n ‘Now and for ever.’ Temple worship would never rise again. It was finished.<\/p>\n ‘And his disciples heard it.’ Mark wants us to know where his own information came from. It came from the disciples. But the phrase also parallels ‘and the Chief Priests and Scribes heard it’ in Mar 11:18<\/span> indicating a connection of the ideas.<\/p>\n Mar 11:14<\/span><\/em><\/strong>. <\/strong>And Jesus answered and said unto it,<\/em><\/strong><\/strong> And Jesus said to it upon this occasion. <\/em>Doddridge. See the note on Mat 11:25<\/span>. <\/p>\n 14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it<\/em> . <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 14. See Trapp on “<\/em> Mat 21:19 “<\/em> <\/p>\n Mar 11:14<\/span> . : the optative of wishing with ( ), as in classic Greek (Burton, M. T., 476). The optative is comparatively rare in the N. T. : the disciples heard (what He said); they were not inobservant. His manner would arrest attention. The remark prepares for what is reported in Mar 11:20<\/span> ; hence the imperfect.<\/p>\n answered and said. Hebrew Idiom. See note on Deu 1:41. <\/p>\n No man = No one. <\/p>\n of. Greek. ek App-104. <\/p>\n for ever. Greek. eis ton aiona. See App-151.<\/p>\n His disciples heard. A Divine supplement, here. They heard also the Lord’s teaching as to the symbol. See Mar 11:20-26. <\/p>\n Mar 11:14. , answering) To the tree which refused food.-, no man) Whatever does not serve Jesus Christ, is unworthy to serve any one of mortals. [Therefore the tree was doomed to the curse for the honour of the Son of GOD.-V. g.]<\/p>\n No: Mar 11:20, Mar 11:21, Isa 5:5, Isa 5:6, Mat 3:10, Mat 7:19, Mat 12:33-35, Mat 21:19, Mat 21:33, Mat 21:44, Joh 15:6, Deu 6:4-8, Deu 11:26-31, 2Pe 2:20, Rev 22:11 <\/p>\n Reciprocal: 2Ki 2:24 – cursed them Heb 6:8 – beareth<\/p>\n 4<\/p>\n No man eat fruit of thee is the curse pronounced upon the fig tree.<\/p>\n Mar 11:14. His disciples heard it. Another mark of accuracy, suggesting the report of an eye-witness.<\/p>\n Jesus saw an opportunity to teach His disciples an important truth using this tree as an object lesson. As a prophet Jesus performed a symbolic act (cf. Isa 20:1-6; Jer 13:1-11; Jer 19:1-13; Eze 4:1-15). He cursed the tree to teach them the lesson, not because it failed to produce fruit. The tree was a good illustration of the large unbelieving element within the nation of Israel. God had looked to that generation of Israelites for spiritual fruit, as Jesus had hoped to find physical fruit on the fig tree (cf. Jer 8:13; Hos 9:10; Mic 7:1; Nah 3:12; Zec 10:2). Israel’s outward display of religious vitality was impressive, like the leaves on the tree, but it bore no spiritual fruit of righteousness. It was hypocritical (Mar 7:6; Mar 11:15-19; Mar 11:27; Mar 12:40).<\/p>\n "Jesus was on the eve of spiritual conflict with a nation whose prime and patent fault was hypocrisy or false pretense, and here he finds a tree guilty of the same thing. It gives him his opportunity, without hurting anybody, to sit in judgment on the fault." [Note: Gould, pp. 211-12.] <\/span><\/p>\n <\/p>\n "In Mark’s story world, hypocrisy exists where there is a discrepancy between appearance and underlying truth." [Note: Kingsbury, p. 15.] <\/span><\/p>\n This is the only destructive miracle that the Gospel writers attributed to Jesus, and it involved a tree. The healing of the Gadaran demoniac resulted in the destruction of pigs (Mar 5:13), but that miracle itself was positive in that it healed the man.<\/p>\n And Jesus answered and said unto it, No man eat fruit of thee hereafter forever. And his disciples heard [it.] 14. answered and said unto it ] “arbori fructum neganti.” Bengel. No man eat fruit ] “ And presently,” i. e. immediately, writes St Matthew (Mat 21:19), “the fig tree withered away,” though the disciples … Continue reading “Exegetical and Hermeneutical Commentary of Mark 11:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24641","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24641","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24641"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24641\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24641"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24641"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24641"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"