Mark 11:20-26

C. TUESDAY:
1. THE LESSON OF THE WITHERED FIG TREE. 11:20-26

TEXT 11:20-26

And as they passed by in the morning, they saw the fig tree withered away from the roots. And Peter calling to remembrance saith unto him, Rabbi, behold, the fig tree which thou cursedst is withered away, And Jesus answering saith unto them, Have faith in God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them. And whensoever ye stand praying forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your tresspasses.

THOUGHT QUESTIONS 11:20-26

626.

Is there any significance in the amount of time involved in the withering of the fig tree?

627.

What is indicated in the withering from the roots up?

628.

Of what was Peter reminded when he saw the withered tree?

629.

Was there a question implicit in the statement of Peter in Mark 11:21? What was it?

630.

Show the connection of the words of Peter in Mark 11:21 and those of our Lord in Mark 11:22.

631.

Was there a special need for faith at this time? Why?

632.

Did Jesus have reference to a literal mountain?

633.

Please associate this faith with the supernatural powers exercised by the apostles throughout their ministry.

634.

Discuss the context of Mark 11:25-26 i.e. show how they relate to what has preceded.

COMMENT

TIME.A.D. 30Tuesday, 4th April, 12th of Nisan, the third day before the great Jewish Passover.
PLACES.On the road from Bethany to Jerusalem.

PARALLEL ACCOUNTS.Matthew 21:19-22.

OUTLINE.1. The withered fig treehow did it happen?, Mark 11:20-21. Mark 11:2. By faith in Godyou could do even greater, Mark 11:22-24. Mark 11:3. But not if you do not forgive, Mark 11:25-26.

ANALYSIS

I.

THE WITHERED FIG TREEHOW DID IT HAPPEN?, Mark 11:20-21.

1.

This question raised in the morning as Jesus and the apostles passed the withered fig tree.

2.

Peter asked the question.

II.

BY FAITH IN GODYOU COULD DO EVEN GREATER, Mark 11:22-24.

1.

Faith in God essential.

2.

Real faith can remove mountains.

3.

No request is denied those with genuine faith.

III.

BUT NOT IF YOU DO NOT FORGIVE, Mark 11:25-26.

1.

When you pray forgive that you might be forgiven.

2.

If you do not forgive you can not be forgiven.

EXPLANATORY NOTES

I.

THE WITHERED FIG TREEHOW DID IT HAPPEN?

Here begins the record of Tuesday, which extends (if we include with the day the evening, according to our way of reckoning) to the end of chap. 13. The other records of the day are Luke, chaps. 20, 21, and Matthew, Matthew 21:20-25; Matthew 21:46. This was the last day of his public ministry. Of no other day have we so full a record, and none that we know of was more significant in his personal history. Now came the great decisive conflict, in which his enemies were openly worsted, one after another, and driven to the desperation of hatred.But first, on the way to the city, they observed the blighted tree. Dried up from the roots. It was no mere injury or weakening, no withering of the foliage; the tree was destroyed and already ruined.And Peter, calling to remembrance. Peculiar to Mark, and doubtless a personal reminiscence of Peter.Yet here, as elsewhere, he uttered the general thought. Which thou cursedst.i.e. which thou didst devote to evil. Beware of associating with the word in the least degree the idea of profanity. The ordinary name for this act, the cursing of the fig tree, is an unfortunate one. To modern ears it suggests strong language, even profane language, and improper feeling; whereas the language was moderate and feeling was right. Blighting, or destruction, is far better.

II.

BY FAITH IN GODYOU COULD DO EVEN GREATER.

Mark 11:22. Have faith in God. Literally, faith of God, God being conceived of as the object of faith. A very unexpected turn of discourse, the purpose of his act upon the tree being entirely ignored. Why did he not explain the symbolic meaning of the act? And why did he content himself with giving an object-lesson in faith? It was on the principle of John 16:12: I have yet many things to say unto you, but ye cannot bear them now. He preferred to leave the sad symbolic meaning to be perceived at a later time, when they could better understand it. Before the day was over they might begin to understand it for themselves by observing how Jerusalem treated their Master. If not so, his discourse at evening might begin to open their eyes. For that discourse this act was a kind of text, It did not now need unfolding; it would be opened soon enough. But of a lesson in faith they were in need; and so, instead of telling them why this had been done, he told them how works of faith still greater might be performed.

Mark 11:23. Whosoever shall say unto this mountain, Be thou removed, etc. A similar saying had been given the disciples after their failure to heal the lunatic child (Matthew 17:20). Such language cannot possibly have been understood by them or meant by him in any sense but that of hyperbole. (See an allusion to this saying in 1 Corinthians 13:2). The thought is that works as impossible to human strength as the moving of the Mount of Olives to the sea shall be possible to faith and shall actually be wrought. With God all things are possible. For an illustration of Jesus bringing divine possibilities near to human faith, see his words to Martha (John 11:23-27).Undoubting confidence is the secret of such power; but confidence in what? The belief that those things which he saith shall come to pass must have some foundation; what is the true foundation? Plainly, the confidence that is here encouraged is the confidence that the proposed act is accordant with the will of God, and that the will of God can and will be done. Such confidence, if it is to be of any value, cannot be blind, It must have its rational and spiritual supports. No man can expect, under this promise, that a mountain will be removed until he is convinced by good reasons that God wishes it to be removed. If he is sure of that, and sure that what God wishes can and will be done, he will believe that the mountain is to be removed. The promise is made to undoubting confidence; but if there is room for question whether the confidence is not irrational, how can it continue undoubting? So this promise gives no encouragement to random, enthusiastic prayers or to selfish petitions. Prevailing prayer is reasonable.

Mark 11:24. Thereforei.e. because faith is so mightyI say unto youa sign of special emphasisWhat things soever ye desire when ye pray. This is given correctly by the revisers: all things whatsoever ye pray and ask for. Desire is a mistranslation for ask.Believe that ye received (them), and they shall be to you. So literally. The verb received is in the aorist. The best commentary on this saying is found in Romans 8:26-27, where the acceptable petitions which are destined to be granted are said to have been given to the suppliant by the Holy Spirit, and by him made so strong in the soul as to be unutterable groanings of desire. Thus our Lord says, Believe that you received these things from the Spirit of God as the materials of prayer; believe that these longings were awakened in you from above; and your requests shall be granted. But this faith, again, cannot be blind, if it is to inherit such a promise. It must have its reasonsso good that the whole man shall be satisfied with them. The reading of the will of God must be rational, as well as the pleading of it. The promise is, in meaning, When you have reason to believe, and do believe that your prayer came to your heart from the Spirit of God, you may be sure that an answer to your prayer will also come from God. Compare the profound yet simple testimony concerning prayer in 1 John 5:14-15. There, as here, the crucial point is the knowing that we are asking according to his will. But thanks be to God that there is a Spirit who maketh intercession for the saints according to the will of God, working in them that which is well-pleasing in his sight !

III.

BUT NOT IF YOU DO NOT FORGIVE.

Mark 11:25-26. Forgive, if ye have aught against any: that your father also which is in heaven may forgive you. This saying is very similar to Matthew 6:14-15; Matthew 18:35. Mark 11:26 is properly omitted by the revisers as having been added here by free quotation from Matthew 6:15. The solemn words concerning forgiveness were added, perhaps, partly to prevent misunderstanding of his act upon the fig tree and false inferences from it. Prayer is a tremendous power, but it cannot be used for the gratification of personal resentments. So far from that, the cherishing of such resentments is fatal to prayer itself, being fatal to that full acceptance with God upon which, as a basis, prevailing prayer proceeds. An unforgiving prayer against an enemy would be null and fruitless by its own nature according to this law. Still further, the unforgiving spirit would vitiate all prayer, In this searching law, expressed in Mark 11:26, there is nothing retaliatory or narrow on the part of God. The reason for the law lies in the nature of things. The unforgiving spirit is not the penitent and humble spirit to which forgiveness is promised. Rather is it the hard and self-asserting temper to which the remission of sins cannot be granted. To harbor resentment while pleading for pardon is to cherish the guile of Psalms 32:2. This law, limiting the availability of prayer, makes power contingent upon love: the true Christian relation.For other illustrations of what things are contingent upon love, study the First Epistle of John. Do not shrink from the Epistle, either. No part of Scripture is more searching or more fundamental. (W. N. Clarke).

FACT QUESTIONS 11:20-26

702.

What is especially significant about the day on which this incident Occurred?

703.

In what sense are we to understand the use of the word cursed as in Mark 11:21? What would be a better word? Why?

704.

Why didn-'t Jesus explain the symbolic meaning of destroying the fig tree? Cf. John 16:12.

705.

Show the similarity of Mark 11:23 and Matthew 17:20.

706.

What is the essential thought in Mark 11:23?

707.

What is the true foundation for removing a mountain to the sea?

708.

Show how Romans 8:26-27 and 1 John 5:14-15 illustrate the meaning of Mark 11:24.

709.

Why were the words on forgiveness added to those on faith?

710.

What was said about Psalms 32:2 and the first letter of John?