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.