21<\/strong>. And Peter<\/em> ] who doubtless related the incident with all its attendant circumstances to St Mark.<\/p>\n 21. And Peter calling to remembrancesaith unto him<\/B>satisfied that a miracle so very peculiaramiracle, not of blessing,<\/I> as all His other miracles, but ofcursing<\/I>could not have been wrought but with some higherreference, and fully expecting to hear something weighty on thesubject. <\/P> Master, behold, the fig treewhich thou cursedst is withered away<\/B>so connecting the twothings as to show that he traced the death of the tree entirely tothe curse of his Lord. Matthew (Mt21:20<\/span>) gives this simply as a general exclamation of surprise bythe disciples “how soon” the blight had taken effect.<\/P><\/p>\n And Peter, calling to remembrance<\/strong>,…. Not so much the tree, and its spreading leaves, and the greatness of it, and the flourishing condition it was in, the other day, as the imprecation of Christ upon it:<\/p>\n saith unto him, Master, behold, the fig tree which thou cursedst is withered away<\/strong>; which he observed, as matter of astonishment, and as an instance of Christ’s surprising power and authority;<\/p>\n [See comments on Mt 21:20]<\/span>.<\/p>\n Peter calling to remembrance <\/B> ( <\/SPAN><\/span>). First aorist participle, being reminded. Only in Mark and due to Peter’s story. For his quick memory see also 14:72<\/span>.<\/P> Which thou cursedst <\/B> ( <\/SPAN><\/span>). First aorist middle indicative second person singular from <\/SPAN><\/span>. It almost sounds as if Peter blamed Jesus for what he had done to the fig tree. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And Peter calling to remembrance,”<\/strong> (kai anamnestheis ho Petros) “And Peter recalling (remembering what had happened there);” What the Lord had said, upon cursing the tree the previous morning, Mar 11:13-14<\/span>. Their remembrance was aided by what they saw had come to the fig tree.<\/p>\n 2) “Saith unto Him, Master, behold,”<\/strong> (legei auto hrabbi ide) “Says to Him (Jesus) Rabbi behold,” look what has happened! Peter, as usual, was the spokesman, first to speak out among the disciples.<\/p>\n 3) “The fig tree which thou cursedst,”<\/strong> (he suke hen kateraso) “The fig tree which you spoke against,” which you cursed, as also recounted by Matthew who did not clarify that the withered tree was observed the following day, Mat 21:19-20<\/span>.<\/p>\n 4) “Is withered away.”<\/strong> (ekseranti) “It has become withered, dried up, shriveled, or has dried,” from the judgement curse of the Lord; This is a picturesque illustration of what happened to barren Israel who rejected their Messiah, Mat 23:37-39<\/span>; Joh 1:11-12<\/span>.<\/p>\n (21-22) And Peter calling to remembrance.<\/strong>St. Mark alone names Peter as the speaker. The form of our Lords answer, Have faith in God, is also peculiar to him.<\/p>\n ‘And Peter, calling to memory what had happened, says to him, “Rabbi. See. The fig tree which you cursed is withered away.’<\/p>\n As usual it was Peter who spoke up on behalf of the group, even though they had no doubt been pointing it out to each other (for Jesus replied to ‘them’). Note that it is Peter, and not Jesus, who speaks of the fig tree being ‘cursed’. That was the ‘popular’ way of looking at it. Interestingly the lesson that Jesus draws from this is one of the power of faith, and He supplies an outstanding example of what faith can accomplish. It can enable the casting of ‘this mountain’ into the sea. Overtly this is just an example of a remarkable accomplishment of faith, but a moment’s thought brings out that it goes deeper than that. For ‘this mountain’ is probably the Temple mount, and being ‘cast into the sea’ is pictorial of judgment (compare Mar 9:42<\/span>; Luk 17:2<\/span> where the one who causes little children to stumble would be better to be thrown into the sea, which suggests that being ‘cast into the sea’ was a symbol of judgment (compare Exo 15:4<\/span>; Jon 1:15<\/span>; Jon 2:3<\/span>).<\/p>\n Notice that Peter saw Jesus as having cursed the fig tree, although neither Matthew or Mark actually say that Jesus cursed it. Jesus’ quiet word of power was clearly seen by His disciples as a curse, bringing out the awe in which the disciples now held Him. Little did they then at that stage realise that by it He had in fact ‘cursed’ Jerusalem.<\/p>\n And later Jesus will draw attention to the fig tree which had a great show of leaves but was barren. For in Mar 13:28-29<\/span> He says, “Now from the fig tree learn her parable. When her branch is now become tender and puts forth its leaves you know that summer is near, even so you also, when you see these things happening (including the destruction of Jerusalem and the Temple) know that He is near, even at the doors. Truly I say to you this generation will not pass away until all these things be accomplished.” Once again the fig tree and its leaves were to be seen as a sign, a sign paralleled with the destruction of Jerusalem and the Temple.<\/p>\n Mar 11:21<\/span><\/em><\/strong>. <\/strong>Behold the fig-tree, <\/em><\/strong>&c.<\/strong> Our Lord had said, Mar 11:14<\/span>. No man eat fruit of thee hereafter for ever. <\/em>This St. Peter, according to the Jewish manner of speaking concerning things that are barren, calls cursing <\/em>the fig-tree; (see Heb 6:8<\/span>.) and some ill-disposed readers, not apprehending the proper force of the words, are apt to form a very unbecoming notion of our adorable Lord from this action; but they do so without the least cause, since every thing that he said on this occasion was consistent with the most perfect decency, even in their sense of the word. Moreover, the transaction itself was emblematical and prophetic, prefiguring the speedy ruin of the Jewish nation, on account of its unfruitfulness, under greater advantages than any other people enjoyed at that day; and, like all the rest of his miracles, it was done with a gracious intention, namely, to alarm his countrymen, and induce them to repent. It is observable, that the destruction of the swine, and thisblasting of the fig-tree, are the only instances of punitive miracles in the whole course of our Saviour’s ministry, notwithstanding they do not appear to have been injurious. The case of the swine we have already considered; and with respect to the fig-tree, St. Matthew informs us, Mat 21:19<\/span> that it was in the way, <\/em>that is, in the common road, and therefore, probably, no particular person’s property; but if it was, being barren, the timber might be as serviceable to the owner as before. So that here was no real injury; but Jesus was pleased to make use of this innocent miracle for the valuable purposes above suggested, as well as to teach his disciples the efficacy of a strong and lively f <\/p>\n 21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 21. And Peter calling to remembrance<\/strong> ] So the fig tree bare far better fruit now that it was dried, than when it was green and flourishing. Instruunt nos Patres, tum docentes, tum labentes; <\/em> The saints teach us, as by their instructions, so by their infirmities. (Aug.) <\/p>\n Mar 11:21<\/span> . , remembering (what the Master had said the previous morning). : spokesman as usual; the disciples generally in Mt.<\/p>\n Master = Rabbi. See App-98. <\/p>\n behold = see. Figure of speech Asterismos. App-6and App-133.<\/p>\n withered away. Symbolieel as to the national existence and privilege of Israel. <\/p>\n Pro 3:33, Zec 5:3, Zec 5:4, Mat 25:41, 1Co 16:22 <\/p>\n Reciprocal: 2Ki 2:24 – cursed them Mal 4:6 – and smite Mat 21:20 – How Mar 11:14 – No Heb 6:8 – beareth<\/p>\n 1<\/p>\n Peter called the attention of Jesus to the fig tree, evidently in a manner that indicated his astonishment.<\/p>\n Mar 11:21. Peter. Mark is more definite here than Matthew.<\/p>\n Calling to remembrance. Peter himself probably informed Mark of the circumstance. This minute detail, implying an interval, confirms the view that Mark gives the more exact account<\/p>\n Which thou cursedst. The language of Peter; yet our Lords act was a curse, i.e., a judicial word and act of condemnation (see on Mat 21:19). That it was judicial and just, not passionate and wanton, is evident not only from the character of our Lord, but from the lessons He connects with it Mark, who inserts Peters language, which might be misunderstood, alone tells us about forgiving (Mar 11:25).<\/p>\n And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. 21. And Peter ] who doubtless related the incident with all its attendant circumstances to St Mark. Fuente: The Cambridge Bible for Schools and Colleges 21. And Peter calling to remembrancesaith unto himsatisfied that a miracle … Continue reading “Exegetical and Hermeneutical Commentary of Mark 11:21”<\/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-24648","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24648","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=24648"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24648\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24648"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24648"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24648"}],"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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (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: 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","protected":false},"excerpt":{"rendered":"