Curse of the fig tree
The curse of the fig tree is an episode similar to that described in the Gospels according to Mark and Matthew . It is one of the natural wonders and is the only punitive miracle of Jesus recorded in the New Testament .
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According to the Gospel of Mark , Jesus cursed the fig tree before cleaning the temple , and the next day the disciples saw the withered tree:
“When they left Bethany the next day, he was hungry. From a distance he saw a fig tree with leaves and went to look for fruit. But he found nothing on the tree but leaves; for it was not the time of the fig harvest. Then he said to him, "No one shall eat any fruit from you forever." And his disciples heard it. Then they came to Jerusalem. Jesus went into the temple and began driving the dealers and buyers out of the temple; he knocked over the money changers 'tables and the pigeon dealers' stalls and did not allow anyone to carry anything through the temple precinct. He instructed them and said: Doesn't the Scriptures say: My house is to be a house of prayer for all peoples? But you made it a den of robbers. The chief priests and scribes heard about this and looked for a way to kill him. Because they feared him because everyone was very impressed by his teaching. When evening came, Jesus and his disciples left the city. When they passed the fig tree the next morning, they saw that it was withered to the roots. Then Peter remembered and said to Jesus: Rabbi, look, the fig tree that you cursed has withered. Jesus said to them: You must have faith in God. Amen, I say to you: if someone says to this mountain: get up and throw yourself into the sea! And if he does not doubt in his heart but believes that what he says will happen, then it will happen. That is why I say to you: whatever you pray and ask for - just believe that you have already received it, then it will be yours. And if you want to pray and you have something to reproach someone else for, then forgive him so that your Father in Heaven may forgive you for your wrongdoings. "
Such literary arrangements are more common with Markus. The Gospel of Matthew combines the two parts of the cursing and withering of the fig tree and places the cursing between the history of the temple cleansing and the question of Jesus' authority in the temple ( Mt 21 : 23-27 EU ).
“When he returned to town in the morning, he was hungry. Then he saw a fig tree on the way and went up to it, but found only leaves on it. Then he said to him, There shall be no more fruit growing on you forever. And the fig tree withered on the spot. When the disciples saw this, they asked in astonishment: How could the fig tree wither so suddenly? Jesus answered them, Amen, I tell you: if you have faith and do not doubt, then you will not only do what I did with the fig tree; even if you say to this mountain: get up and throw yourself into the sea! it will happen. And everything you ask in prayer you will receive if you believe. "
In the accompanying teaching, Jesus highlighted the power of faith; in doing so he used the metaphor of faith that moves mountains.
Differences between the two versions
The two representations differ in the following further aspects:
- With Mark “he saw a fig tree with leaves from a distance”, according to Matthew “he saw a fig tree on the way”.
- The comments in Mark's, "he [...] went to look for fruits" and "it was not the time of the fig harvest", cancels Matthew.
- The speech act of Jesus when he was cursed (“There he said to him”) is in the aorist in Mark (v. 14a) and in the present historicum in Matthew (v. 19c) .
- The curse of Mark's version that “no one should eat any more fruit from you” is formulated more sharply by Matthew, that “no more fruit should grow on you”.
- In the Mark version, Peter speaks , in Matthew “the disciples”.
- The further teaching of Jesus is also streamlined in the Matthew version. The introduction “You must have faith in God” has been deleted; with Mark Jesus speaks generally of “someone”, with Matthew the disciples (“you”) are addressed.
Interpretative approaches
Context: the question of power and authority
The context in the Gospels refers on the one hand to the issue of faith and trust in the power of prayer . On the other hand, the episode is obviously closely linked to the temple cleansing, so that one can see in the curse an outlook on the fate of the authorities of Jerusalem. These two stories have a parallel: Like the fig tree, the temple (cult) has many “leaves” (pilgrimage and financial transactions), but nothing can be found on fruits. Therefore the temple will be destroyed, and analogously the fig tree. A good-looking, but faked and false appearance (of maturity) would be transmitted and urged to be honest.
For Markus, the sandwich technique speaks for this connection:
"The fig tree, which with its leaves gives rise to high hopes, stands in parallel with the magnificent temple buildings, and the fact that, on closer inspection, the tree is still without fruit, corresponds to the disappointment that the temple has become, which is only a 'den of robbers' is. But a tree that bears no fruit and a temple that is not a house of prayer are pointless. In both cases, however, there is no temporary evil: just as the fig tree has withered to the roots, so the temple is about to be destroyed; it has lost its healing meaning. The new community, on the other hand, must distance itself from the fruitless fig tree and the prayerless, predatory temple by having firm faith, which is expressed in prayer and a willingness to forgive (11: 22-25). "
Mark comments on the curse with the words: “And his disciples heard it”, the result “they saw”. This information suggests that the narrative is already aimed at the teaching intent. The story can primarily be seen as a parable , which is told in a symbolic act - either Jesus himself performed the act as a sign or only told a content that was later wrapped in a story.
The curse is the only miracle that Jesus works in Jerusalem. If one looks at the broader context, the following escalation can be recognized: He dealt harshly with the fig tree and then also with the temple, which calls into question the religious leadership and the dispute between Jesus and his opponents in Jerusalem becomes more acute. He proclaims his power of attorney (on the one hand in relation to the temple, on the other hand in relation to nature based on the fig tree and the mountains set into the sea) and at the same time underlines the hearing of trusting prayers towards his disciples. In the growing conflict with those who reject him, his crucifixion is looming.
As a symbol for the people of Israel
The cursed fig tree is often interpreted symbolically for the people of God or Israel , who refuse to believe, deny Jesus Christ or bring no fruit; so the curse means judgment. The image of "bad figs" for the "enemies" can already be found in the image of the two fig baskets in Jeremiah :
“There were two baskets with figs in front of the temple of the Lord. […] In one basket there were very good figs, like early figs, in the other basket there were very bad figs, so bad that they were inedible. […] Thus says the Lord, the God of Israel: As I look at these good figs, I look lovingly at the abducted people from Judah, whom I have driven from this place into the land of the Chaldeans. I turn my eyes on her lovingly and let her return to this land. I want to build it up, not tear it down, plant it, not tear it up. I give them a heart so that they will know that I am the Lord. They will be my people and I will be their God; for they will turn back to me with all their hearts. But as with the bad figs, which are so bad that they are inedible, [...] so I deal with Zidkiah, the king of Judah, with his great men and the rest of Jerusalem, with those who are left in this land, and those who settled in Egypt. I make them a picture of horror for all kingdoms of the earth, a scorn and mockery, a mockery and a curse in all places where I repudiate them. I send sword, famine and plague among them until they are completely cut off from the land that I gave them and their fathers. "
Jesus' “hunger” and his approach to the tree symbolize his expectations or longing (“hunger for justice”). Reference is made to the following Old Testament passages for reasons :
"Woe is me! I feel like after the fruit harvest, like the gleanings in the vineyard: There are no more grapes to eat, none of the early figs that my heart desires. "
“If I want to harvest from them - says the Lord - there are no grapes on the vine, no figs on the fig tree, and the leaves are withered. That's why I ordered Demolitionists for them. "
“It has devastated my vine, completely mutilated my fig tree. He left it peeled off, the branches stare pale into the air. "
“As one finds grapes in the desert, so I found Israel; like the first fruit on the young fig tree, so I saw your fathers. But they came to Baal-Pegor and consecrated themselves to the shameful God; they became as hideous as the one they loved. […] Ephraim is broken, his roots have withered, they no longer produce any fruit. Even if they give birth, I kill the beloved fruit of their womb. My God will cast them out because they did not listen to him; they must wander unsteadily among the peoples. "
This interpretation is represented by Karl Kertelge :
"Judgment will come against Israel, which refuses to claim the approaching rulership of God proclaimed by Jesus."
In the standard translation (1980) there is the note:
Some exegetes go so far that the curse is intended to express a renunciation of "old" Israel:
“Deprived of the meaning of its existence, the withered fig tree becomes an expression of Israel's rejection or a symbol that Israel has ceased to be God's chosen people. With this no judgment has been passed on the individual Israelites, but in the sense of salvation history a line has been drawn under the history of God with his people. "
Such an interpretation goes in the direction of substitution theology , according to which the Jewish people are cursed and rejected by God. However, nowhere does Jesus stand against all of Israel in an undifferentiated manner, as is clear in many places. The interpretation of the equation with Israel thus appears questionable, especially since judgment prophecy is always connected with a salvation perspective.
Conversely, the parable admonishes to bring the desired fruit and not to wither in faith, and thus corresponds to a cry of woe. With this approach, the interpretation is consistent with the parable in Luke's Gospel , in which the vineyard owner is angry that his fig tree bears no fruit ( From the fig tree without fruit , Lk 13.6–9 EU ). However, in this parable, the owner is convinced by the wine grower to leave the tree standing and to continue to care for it, which makes the same origin of the two stories appear doubtful.
The objection to this interpretation is not only that in the Old Testament there is no curse on a tree, but also that the fig tree is not a fixed image for Israel (this is the vineyard).
At most, the approach that the tree is judged for its missing fruit can be considered undisputed - but it is already questionable whether fruiting can be warned at all with the completed curse. The approach is similar to other prophetic admonitions, such as:
“Every good tree produces good fruit, a bad tree produces bad. A good tree cannot produce bad fruit, and a bad tree cannot produce good. Any tree that does not produce good fruit is cut down and thrown into the fire. You will recognize them by their fruits. "
In the apocalyptic-eschatological context
Some exegetes see the original statement of Jesus in the fact that the apocalypse will arrive so soon that the tree will no longer bear fruit. This explains Jesus' search for fruits, although (according to Mark) "it was not the time of the fig harvest" - before that time should come, the final events should already begin. Only because of the delay in the parousia was the apocalyptic word of Jesus transformed into a punitive miracle.
This interpretation is supported by the fact that the fig tree and its fruit are also used elsewhere as an image for an eschatological warning (and thus not for Israel):
“Learn something from the comparison with the fig tree! As soon as its branches become lush and leafy, you know that summer is at hand. In the same way you should recognize when you see (all) this happening that the end is at the door. "
The fact that the tree bears no fruit, in view of the warning intention, expresses that it was not prepared for the coming or the coming of the Messiah and thus stands for the person who is not prepared for the second coming of Christ (like the five foolish virgins , that have no oil):
“The act of Jesus is to be perceived as a prophetic act of signs. The imagery of the fig tree and its fruitlessness points to a broken relationship with God, which is determined by a speech act of the protagonist who speaks directly to the tree [...]. [...] The little scene of the "withering of the fig tree" is therefore to be understood as a symbolic "judicial act". The object of the action is a metaphorical tree, the decisive criterion of the judicial action is its fruitlessness, which only turns into sterility through Jesus' action. [...] In the combination of the action on the fig tree with the word about faith, a change of power is implied. [...] This change of power is an eschatological event. "
Historical-critical interpretations
The interpretation as a historical event is based on the comment made in both Gospels that Jesus approached the fig tree because he was “hungry” and (first of all) wanted to eat something. The area was considered so fertile that figs could almost always be harvested. In addition, it is possible to speculate about early or winter figs, which can be used to determine the expected (main) harvest. The inconsistencies of this approach lie in the fact that the group has just left Bethany that morning and is nowhere reported that Jesus was satisfied; In addition, when Jesus is tempted to use divine power to satisfy hunger , Jesus rejects it ( Mt 4,3f. EU ).
Christfried Böttrich thinks that it was originally a succinct word of regret that only later became an apocalyptic one. On the other hand, it should be noted that in the context of Jesus' appearance in Jerusalem, which is laden with meaning, an interposed "anecdote" appears implausible.
According to Hans-Werner Bartsch , the Greek optative is the wrong transmission of an Aramaic past tense . Günther Schwarz translated the curse word into Aramaic , assuming several errors in the translation into Greek , that the actual formulation would be something like this:
"No one will ever eat a fruit from you again!"
"Someone" is a disguising description for "I" (Jesus). The sentence thus has a similarity to the rejection of the fruit of the grapes at the Lord's Supper:
"Amen, I say to you, I will not drink of the fruit of the vine until the day when I drink of it again in the kingdom of God."
The rejection of figs is thus also a declaration of renunciation by Jesus in view of his imminent death and thus a farewell word to his disciples. The curse word is a mistranslation.
The false tradition or translation hypothesis implies that the miraculous curse does not go back to Jesus:
“What was a veiled figurative word in a concrete situation has turned into a curse miracle that contradicts Jesus, as was the case with Mark, whose critical remark - not yet the time of figs v. 13 - points to the simile character of the action, which is in the events of the Jewish War understood apocalyptically (cf. Mark. 13). "
Critics, on the other hand, argue that with such reinterpretations one wants to save the “classic” image of Jesus, which a curse miracle does not match.
As an etiological legend
Eduard Schwartz and others suggested viewing history as an etiological narrative of the early community - the historicity of the tree cannot, of course, be clarified.
As a fable
Petra von Gemünden sees a generic difference between this story and other pericopes, although the image collection was not unusual at that time (cf. the Jotam fable in Ri 9.8–15 EU ):
“The form-historical singularity of the curse history within the early Christian treasure trove of forms raises the question whether it could be based on another genre. The conversation with a tree, which makes the plant appear as a human partner, is genus-specific for the fable. "
As a fable , the story appeals to ethical action, which was increased under the influence of the nearness of the time . In addition, according to Gemünden, trees symbolized rule and the sphere of influence of the rulers in ancient times. The “rejection” of the fig tree thus means a “rejection” of the worldly “rulers”, whose rule does not bring any (spiritual) fruit and which is (eschatologically) replaced by the work of the Messiah.
However, this does not explain the use of the genus fable, especially since Mark comes from the Jewish (and not the Roman-pagan) tradition.
As a reversal of creation
It is noticeable that the withering of the tree symbolizes a reversal of the act of creation . The esotericist Thorwald Dethlefsen interpreted this as follows: The tree of the knowledge of good and bad in the paradise garden was a fig tree. If Adam and Eve rushed into the world by eating these fig fruits, Christ rejects the fruits of this sinful world, which he overcomes as New Adam.
Liturgical
The events of the temple cleansing and the cursing of the fig tree take place according to church classification on Holy Monday . According to the Roman Catholic reading order , the pericope Mk 11: 11-25 is read on the Friday of the 8th week of the year .
Web links
- Thomas Breuer: A very strange story: Jesus curses a fig tree (Mk 11.12-14.20-25). Ludwigsburg University of Education, August 8, 2002.
- Karl Layer: Israel and the fig tree: In the Old Testament and in the message of Jesus. 1996 (Excerpt from Israel - A textbook for Christians , ISBN 3-7722-0288-8 ; PDF: 36 kB, 7 pages on data.kahal.de).
Individual evidence
- ↑ after: Olaf Rölver: Christian existence between the courts of God. Studies on the eschatology of the Gospel of Matthew. V&R unipress GmbH, 2010. Page 142f.
- ↑ Matthias Konradt : Israel, Church and the Nations in the Gospel of Matthew. Mohr Siebeck, 2007, ISBN 3161493311 . P. 257.
- ^ Comment on the Friday of the 8th week in the annual cycle in the Schott
- ↑ Wolfgang Fritzen: Forsaken by God? The Gospel of Mark as a means of communication for oppressed Christians. W. Kohlhammer Verlag 2008, p. 157f.
- ^ Karl Kertelge : Gospel of Mark. The new Echter Bible 2. Echter, Würzburg 1994. ISBN 3-429-01550-2 , page 112.
- ↑ Joachim Gnilka : The Gospel according to Mark, 2nd part volume. EKK II / 2. Zurich-Einsiedeln-Cologne 1979. Page 125.
- ↑ Olaf Rölver: Christian existence between the courts of God. Studies on the eschatology of the Gospel of Matthew. V&R unipress GmbH, 2010. pp. 150-153.
- ↑ Christfried Böttrich : Jesus and the fig tree. Mk 11: 12-14, 20-25 under discussion. In: Novum Testamentum 39.4 (Feneberg, 1997) pages 328-359.
- ↑ Hans-Werner Bartsch : The "curse" of the fig tree. In: Journal for New Testament Science and the News of the Older Church (ZNW) 52, 1962, pp. 256–260. degruyter.com
- ↑ Günther Schwarz : Jesus and the fig tree on the way (Mk 11.12-14.20-25 / Mt 21.18-22). In: Biblical Notes , No. 61 (1992), pp. 36f.
- ↑ Walter Grundmann : The Gospel according to Mark. 2nd edition of the New Theological Hand Commentary on the New Testament. Edited by Erich Fascher. Volume 2. Evangelische Verlags-Anstalt, Berlin 1959. P. 308.
- ↑ Eduard Schwartz : The cursed fig tree. In: Journal for New Testament Science and the Customer of the Older Church (ZNW) Volume 5 (1904), Issue 1, pp. 80–84. degruyter.com
- ↑ Petra von Gemünden : Vegetation metaphors in the New Testament and its environment (1993). ISBN 3-525-53919-3 , page 45.
- ↑ Thorwald Dethlefsen : Reflections on the Easter mystery (lecture) ISBN 978-3-95659-508-0 . Part 1 ( page no longer available , search in web archives ) Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. (MP3; 73.8 MB), part 2 ( page no longer available , search in web archives ) Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. (MP3; 71.2 MB).
