WELCOME TO i 2 I world of Q&A

31,377 questions

130,708 answers


1,535,516 users

Welcome to Nueracity Q&A, where you can ask questions and receive answers from other members of the community. Those who can ask or answer 100 i2I Questions are eligible to come to Malaysia, to participate in i2I workshop-2 Which will be held in langkawi Island, Malaysia on May 2017. Each question asked or answered would fetch 40 points. So to attend i 2 I two, one has to get about 4000 points. Question must have a minimum of 160 words and not exceeding 600 words. In-order to get the valid points, your question must be answered within 7 days, after that the question will be deleted from the system.

Why Jesus Curse The Fig Tree? Around the start of Mark 11, Jesus goes to eat from a fig tree However, the fig tree has not bore any products of the soil curses it?

0 votes

Around the start of Mark 11, Jesus goes to eat from a fig tree However, the fig tree has not bore any products of the soil curses it. At that point, subsequent to getting out the sanctuary, Peter sees that the reviled fig tree is presently wilted. Be that as it may, for what reason did Jesus revile the fig tree? Walter W. Wessel and Mark L. Strauss analyzed this section in the reexamined Expositor's Bible Commentary. They have some understanding to bring, and we've shared the passage beneath. 

The initial three stanzas of this segment structure the second piece of the narrative of the fig tree (11:12–14), which sandwiches the record of the purging of the sanctuary. (For the philosophical centrality of this "intercalation," see Overview, 11:15–19.) 

In the first part of the day, as they came, they saw the fig tree wilted from the roots. Subside recollected and said to Jesus, "Rabbi, look! The fig tree you reviled has wilted!" 

"Have confidence in God," Jesus replied. "I come clean with you, in the event that anybody says to this mountain, 'Go, dedicate yourself completely to the ocean,' and doesn't question in his heart yet accepts that what he says will occur, it will be accomplished for him. Along these lines I let you know, whatever you request in petition, accept that you have gotten it, and it will be yours. Also, when you stand imploring, in the event that you hold anything against anybody, excuse him, with the goal that your Father in paradise may pardon you your wrongdoings.'" 

The following morning (apparently Tuesday of Passion Week) Jesus and his pupils, on coming back to Jerusalem from Bethany, again passed the fig tree. It was completely devastated ("wilted from the roots"). Jesus had anticipated that nobody could ever eat natural product from it again (v.14); and Peter, recollecting what Jesus had stated, pointed out his the wilted tree (v.21). Jesus doesn't expressly decipher the occasion, yet the importance appears to be clear: Jesus' anticipated judgment on the sanctuary will happen as most likely as did his expectation that the fig tree would wilt. 

We have noticed that the reviling of the fig tree is firmly identified with the purifying of the sanctuary, with both symbolizing God's judgment against Israel. However strangely, Jesus doesn't make this association express. Rather, right now in the encouraging that follows, he interfaces the wonder of the fig tree's demolition to the intensity of confidence and supplication. 

This element proposes to certain analysts that the colloquialisms of vv.22–25 have no verifiable association with what goes before and that Mark (or the custom before them) has included them out of a misconception of the imagery of the fig tree's pulverization. While this is conceivable, almost certainly, Jesus accepted this open door to draw a second application from the wonder and that Mark (and Matthew, who tails him) has held this application. 

Jesus utilizes the occurrence of the fig tree to show basic exercises on confidence and petition. The wellspring of the force for playing out the wonder is God. He should be the object of our confidence. 

NOTE: The variation perusing that embeds εἰ (ei, "if") before ἔχετε (echete, "you have") has rather solid MS support. Be that as it may, it is likely not unique, for (1) the serious "I come clean with you" is never gone before by a contingent provision, and (2) the early on "if" most likely emerged by osmosis to the maxim in Luke 17:6 (cf. Mt 21:21). 

Likewise with past proclamations of Jesus, this one is gone before by the grave basic recipe "I come clean with you" — a method for showing its significance. Since Jesus was remaining on the Mount of Olives, from which the Dead Sea can be seen on a crisp morning, he may have been alluding explicitly to that mountain. Obviously, the picture of tossing a mountain into the ocean is non-literal for something that is humanly unthinkable (Zec 4:7). Jesus is stating that the best potential troubles can be evacuated when an individual has confidence (cf. Jas 1:6). A comparable picture of the intensity of confidence to move mountains shows up in the expression concerning the mustard seed in Matthew 17:20 (cf. Lk 17:6). 

There is a nearby association between the sort of confidence Jesus talks about here and supplication. E. Stauffer (New Testament Theology [London: SCM, 1955], 169) plainly draws out this association: "The 'confidence' of Mark 11:23f. is a confidence that supplicates. . . . Supplication is the wellspring of its capacity, and the methods for its quality — God's transcendence is its sole confirmation, and God's sway its lone limitation." Jesus somewhere else asserts the boundless intensity of petition to achieve results (Mt 7:7; 18:19; Lk 11:9). 

As a matter of fact the progress somewhere in the range of v.24 and v.25 is unexpected (with v.24 talking about confidence, v.25 of pardoning). Still there is an association. To be compelling, petition must be offered in confidence — confidence in the almighty God, who works supernatural occurrences. Be that as it may, it must be offered in the soul of pardoning. Confidence and the ability to pardon are the two states of adequate supplication. Matthew discards this section, maybe due to the unexpected change in subject or in light of the fact that he has given an equal saying in the Sermon on the Mount (Mt 6:14), promptly following the Lord's Prayer. 

This section doesn't happen in the NIV or most other present day adaptations since it isn't found in the best and most old MSS of the NT. It speaks to an addition from Matthew 6:15. 

In 2012, Zondervan discharged an update to the Expositor's Bible Commentary. The Expositor's Bible Commentary – Revised Series currently incorporates crafted by 56 unique creators – 30 of whom are new. Insightful and open, EBC-R mirrors the best work from world-class researchers including D. A. Carson, George Guthrie, John Walton, and Andreas Köstenberger. This arrangement contains 13 volumes.


asked Feb 15 by ubhe96 (420 points)

1 Answer

நியூ இரா சிட்டி கேள்வி மற்றும் பதில் வலைதலத் திற்கு வரவேற்கிறோம். , நீங்கள் உங்கள் கேள்விகளுக்கு மற்ற சமூக உறுப்பினர்களின் மூலமாக பதில்களை பெற முடியும். எவர் ஒருவர் 100 கேள்விகள் அல்லது 100 பதில்கள் கொடுக்கிறார்களோ அவர்கள் லங்காவி - மலேசியாவில் நடைபெறும் "ஐ 2 ஐ" பயிற்சி பட்டறையில் இலவசமாக*** கலந்து கொள்ள தகுதிபெறுகிறார்கள். "ஐ 2 ஐ" பயிற்சி பட்டறை மே - 2017 இல் நடைபெற உள்ளது. கேட்கப்படும் அல்லது பதிலளிக்கும் ஒவ்வொரு கேள்விக்கும் 40 மதிப்பெண்கள் வழங்கப்படும். முதலில் 4000 மதிப்பெண்கள் எடுக்கும் நபர் இலவசமாக*** "ஐ 2ஐ" பயிற்சி பட்டறையில் கலந்துகொள்ள வாய்ப்பு அளிக்கப்படும். நீங்கள் புள்ளிகள் பெற கேள்விகள் குறைந்தபட்சம் 160 வார்த்தைகள் மற்றும் 600 வார்த்தைகளுக்கு மிகாமல் . இருக்கவேண்டும். உங்கள் கேள்விகளுக்கு 7 நாட்களுக்குள் பதில் அளிக்கவில்லை என்றல், கேள்வி வலைத்தளத்தில் இருந்து நீக்கப்படும். *** இது ஒரு சில நிபந்தனைகளுக்கு உட்பட்டது