Mark 11:20
in Mark 11As they were walking back in the morning, they saw the fig tree withered from its roots.
BSB
The same verse in ASV and KJV ▾
ASV
And as they passed by in the morning, they saw the fig tree withered away from the roots.
KJV
And in the morning, as they passed by, they saw the fig tree dried up from the roots.
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This verse in Mark 11
Commentary
13 notes on this verseThe greatness of the miracle appears in the drying up so juicy and green a tree. But though Matthew says that the fig tree was at once dried up, and that the disciples on seeing it wondered, there is no reason for perplexity, though Mark now says, that the disciples saw the fig tree dried up on the morrow; for what Matthew says must be understood to mean that they did not see it at once, but on the next day.
This site's exposition
they saw the fig tree withered from its roots
on Mark 11:20-21
On the way back they saw the fig tree withered from its roots, the whole tree gone in a night. The frame closes around the temple scene it holds, and Peter's surprise draws out the teaching that follows.
The record, by era
The Church Fathers2 voices
(de Con. Evan. ii. 68) The meaning is not that it dried up at the time, when they saw it, but immediately after the word of the Lord; for they saw it, not beginning to dry up, but completely dried up; and they thus understood that it had withered immediately after our Lord spoke.
(non occ.) The wonder of the disciples was the consequence of imperfect faith, for this was no great thing for God to do; since then they did not clearly know His power, their ignorance made them break out into wonder; and therefore it is added, And Jesus answering saith unto them, Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, &c. That is; Thou shalt not only be able to dry up a tree, but also to change a mountain by thy command and order.
The Medieval Church3 voices
And as they passed by in the morning, they saw the fig tree dried up from the roots. Not only the branches or the trunks of the barren fig tree, but even the root itself, drying up, showed the sentence of divine reprobation upon it. …
(ubi sup.) Further, the fig tree was dried up from the roots to show that the nation was impious not only for a time and in part, and was to be smitten for ever, not merely to be afflicted by the attacks of nations from without and then to be freed, as had often been done; or else it was dried up from the roots, to show that it was stripped not only of the external favour of man, but altogether of the favour of heaven within it; for it lost both its life in heaven, and its country on earth.
Although Matthew says that the fig tree withered at once and that the disciples, seeing this, marveled, do not be troubled hearing now from Mark that they saw the withered fig tree only on the next day. What Matthew said should be understood thus: "And …
6 more voices on this verse
The Medieval Church1 voice
The Lord, leaving darkness behind Him in the hearts of the Jews, went out, as the sun, from that city to another which is well-disposed and obedient. And this is what is meant, when it is said, And when even was come, he went out of the city.
The Puritans and the Awakening2 voices
More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots.
And in the morning, as they passed by,....
The Nineteenth Century3 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
And in the morning--of Tuesday, the third day of the week: He had slept, as during all this week, at Bethany. as they passed by--going into Jerusalem again. they saw the fig tree dried up from the roots--no partial blight, leaving life in the root; but it was now dead, root and branch. In Mt 21:19 it is said it withered away as soon as it was cursed.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
We see in the beginning of this passage, one of the many proofs that our Lord Jesus Christ was really man . We read that "He was hungry." He had a nature and bodily constitution, like our own in all things, sin only excepted. He could weep, and rejoice, and suffer pain. He could be weary and need rest. He could be thirsty, and need drink. He could be hungry, and need food. Expressions like this should teach us the condescension of Christ. How wonderful they are when we reflect upon them!
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
We see in the beginning of this passage, one of the many proofs that our Lord Jesus Christ was really man . We read that "He was hungry." He had a nature and bodily constitution, like our own in all things, sin only excepted. He could weep, and rejoice, and suffer pain. He could be weary and need rest. He could be thirsty, and need drink. He could be hungry, and need food. Expressions like this should teach us the condescension of Christ. How wonderful they are when we reflect upon them! He who is the eternal God — He who made the world and all that it contains — He from whose hand the fruits of the earth, the fish of the sea, the fowls of the air, the beasts of the field, all had their beginning — He, even He was pleased to suffer hunger, when He came into the world to save sinners. This is a great mystery. Kindness and love like this pass man's understanding. No wonder that Paul speaks of the "unsearchable riches of Christ." (Ephes. 3:8.) Expressions like this should teach us Christ's power to sympathize with His believing people on earth. He knows their sorrows by experience. He can be touched with the feeling of their infirmities. He has had experience of a body and its daily needs. He has allowed Himself the severe sufferings that the body of man is liable to. He has tasted pain, and weakness, and weariness, and hunger, and thirst. When we tell Him of these things in our prayers, He knows what we mean, and is no stranger to our troubles. Surely this is just the Savior and Friend that poor aching, groaning, human nature requires! We learn, in the second place, from these verses, the great danger of unfruitfulness and formality in religion . This is a lesson which our Lord teaches in a remarkable typical action.
The words behind it
9 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| παραπορευόμενοι | paraporeuomenoi | passing by | G3899 → | 5 times |
| πρωῒ | proi | in the morning | G4404 → | 11 times |
| εἶδον | eidon | they saw | G1492 → | 374 times |
| τὴν | ten | the | G3588 → | 19766 times |
| συκῆν | suken | fig tree | G4808 → | 16 times |
| ἐξηραμμένην | exerammenen | dried up | G3583 → | 15 times |
| ἐκ | ek | from [the] | G1537 → | 911 times |
| ῥιζῶν. | rhizon | roots. | G4491 → | 17 times |
καὶAnd
kaiG2532 →9120 times
παραπορευόμενοιpassing by
paraporeuomenoiG3899 →5 times
πρωῒin the morning
proiG4404 →11 times
εἶδονthey saw
eidonG1492 →374 times
τὴνthe
tenG3588 →19766 times
συκῆνfig tree
sukenG4808 →16 times
ἐξηραμμένηνdried up
exerammenenG3583 →15 times
ἐκfrom [the]
ekG1537 →911 times
ῥιζῶν.roots.
rhizonG4491 →17 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 15:13But Jesus replied, “Every plant that My heavenly Father has not planted will be pulled up by its roots.
it leads to
- John 15:2
He cuts off every branch in Me that bears no fruit, and every branch that does bear fruit, He prunes to make it even more fruitful.
Reached by 2 separate paths from here.
- John 15:6
If anyone does not remain in Me, he is like a branch that is thrown away and withers. Such branches are gathered up, thrown into the fire, and burned.
Reached by 2 separate paths from here.
- Isaiah 60:21
Then all your people will be righteous; they will possess the land forever; they are the branch of My planting, the work of My hands, so that I may be glorified.
- Isaiah 61:3
to console the mourners in Zion—to give them a crown of beauty for ashes, the oil of joy for mourning, and a garment of praise for a spirit of despair. So they will be…
- Psalms 92:13
Planted in the house of the LORD, they will flourish in the courts of our God.
- John 15:2
Through
John 15:6If anyone does not remain in Me, he is like a branch that is thrown away and withers. Such branches are gathered up, thrown into the fire, and burned.
it leads to
- Matthew 7:19
Every tree that does not bear good fruit is cut down and thrown into the fire.
Reached by 2 separate paths from here.
- Matthew 3:10
The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
Reached by 2 separate paths from here.
- Hebrews 6:7–8
For land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is tended receives the blessing of God.
- Matthew 7:19
Where this verse is studied
About Mark
This page draws on 12 works. Open the list of works
This page draws on Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Mark; Bede, Catena Aurea by Aquinas; J. C. Ryle, Expository Thoughts on the Gospels, Mark; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Pseudo-Jerome, Catena Aurea by Aquinas; Theophylact of Ohrid, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Mark.