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“The Fig Tree Withered”· Matthew 21:18–22
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Historical interpretation
Ten Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. Let no fruit grow on thee henceforward for ever. Therefore is the Jewish synagogue barren, and shall continue so until the end of the world, when the multitude of the Gentiles shall come in; and the fig tree withered while Christ was yet sojourning in this life; and the disciples seeing by their spiritual discernment the mystery of the withered faith, wondered; and having faith, and not doubting, they bare it, and so it withers when their lifegiving virtue passes to the Gentiles; and by each one who is brought to the faith, that mountain Satan is lifted up and cast into the sea, that is, into the abyss.
For every man who is obedient to the word of God is Bethany, and Christ abides in him; but the wicked and the sinners He leaves. And when He has been with the righteous, He goes to other righteous after them, and accompanied by them; for it is not said that He left Bethany and went into the city. The Lord ever is an hungred among the righteous, desiring to eat among them the fruit of the Holy Spirit, which are love, joy, peace. But this fig tree which had leaves only without fruit, grew by the wayside.
Herein also we find proof of the Lord's goodness; where He was minded to show forth an instance of the salvation procured by His means, He exerted the power of His might on the persons of men; by healing their present sicknesses, encouraging them to hope for the future, and to look for the healing of their soul. But now when He would exhibit a type of His judgments on the rebellious, He represents the future by the destruction of a tree; Let no fruit grow on thee henceforward for ever.
And that is compared to a fig tree, because the Apostles being the first believers out of Israel, like green figs shall in the glory, and the time, of their resurrection, be before the rest.
This was at once a type of the Gentiles, and no small comfort to the Apostles; for that they might not be perplexed, contriving how having no education for the purpose they should preach the Gospel, these children going before them did away that fear; for He who made these to sing His praises, shall give speech to those. This miracle also shows that Christ was the Framer of nature; seeing the children spoke things full of meaning, and agreeing with the Prophets, whereas the men uttered things meaningless, and full of frenzy.
He came not because He was an hungred, but for His disciples' sake; for because He ever did good and inflicted suffering on none, it behoved that He should set forth an example of His power of punishment; and this He would not exert upon man, but upon a plant.
This was only a supposition of the disciples that it was cursed because it had not fruit; for another Evangelist says that it was not yet the season. Why then was it cursed? For the disciples' sake, that they might learn that He had power to wither up those who crucified Him. And He worked this miracle in that which of all plants is the most juicy, that the greatness of the miracle might be more apparent. And when aught of this kind is done to brutes or vegetables, ask not whether the fig were with justice withered up, seeing it was not the season for its fruit; for to enquire thus were extreme madness, for in such creatures there can be neither fault nor punishment; but consider the miracle, and admire the Worker of it.
And that you may learn that this was done for their sakes, to the end, namely, that they should be stirred up to confidence, hear what is said further. Jesus answered and said unto them, Verily I say unto you, if ye shall have faith.
This that the Lord speaks of He ascribes to prayer and faith; whence He continues, And all things whatsoever ye shall ask in prayer believing ye shall receive.
"Now in the morning as He returned into the city, He was an hungered." How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. "And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only." Another evangelist saith, "The time of figs was not yet;" but if it was not time, how doth the other evangelist say, "He came, if haply He might find fruit thereon." Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.
Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples' sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.
Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.
Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion.
But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; "For already are the fields white to harvest," saith He; and, "I sent you to reap that whereon ye bestowed no labor."
Not any therefore of these things doth He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, "The time was not yet," making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.
(Verse 18 and following) But when he returned to the city in the morning, he was hungry. And seeing a fig tree by the road, he went to it and found nothing on it except leaves. And he said to it, 'May no fruit ever come from you again!' And immediately the fig tree withered. And when the disciples saw it, they marveled, saying, 'How did the fig tree wither at once?' After the darkness of the night had dispersed, as the morning light shone and midday approached, during which the Lord was going to illuminate the world by means of his passion, when he returned to the city, he was hungry. Whether to reveal the truth of his human flesh or to hunger for the salvation of believers and to burn with incredulity towards the Jews. And when he saw a certain tree (which we understand to be the Synagogue and assembly of the Jews) by the road, for it had the Law and therefore it was by the road, because it did not believe in the way, he came to it, standing namely and immobile, and not having the feet of the Gospel: and he found nothing in it, except leaves alone, the noise of promises, Pharisaic traditions, and the ostentation of the Law, and the ornaments of words without any fruits of truth. And another evangelist says: For the time had not yet come (Mark 10:13); either because the time of the salvation of Israel had not yet come, since the Gentile people had not yet entered, or because the time of faith had passed, because, coming to him first, and rejected, it had passed to the nations. And he said to him: May no fruit ever be born from you, either forever or for eternity: for both αἰὼν (( Al. αἰῶνα)) in Greek means. And the little bed was dried up, which did not have the food that the hungry Lord desired. Likewise, the leaves withered, so that only the trunk remained, and with the branches broken, the root revived. If it wishes to believe in the last times, may the shoot of faith sprout, and may the Scripture be fulfilled, saying: 'There is hope for a tree.' (Job 14:7). However, according to the letter, the Lord, who was to suffer among the peoples and bear the scandal of the cross, had to strengthen the hearts of his disciples with the anticipation of a sign. And the disciples were amazed, saying: How did it wither immediately? Therefore, by the same power, could the Savior also dry up his enemies, unless he had awaited their salvation through repentance.
Hence it is to be understood that the Lord was in so great poverty, and so far from having courted any one, that He had found in all that city neither entertainer, nor abode, but He made His home in a little village, in the house of Lazarus and his sisters; for their village was Bethany; and it follows, and He lodged there.
When the shades of night were dispersed, and He was returning to the city, the Lord was an hungred, thus showing the reality of His human body.
The Lord about to suffer among the nations, and to take upon Him the offence of the Cross, sought to strengthen the minds of His disciples by a previous miracle; whence it follows, And seeing a fig-tree by the wayside, He came to it, and found nothing thereon, but leaves only.
For ever, (in sempiternum,) or, To the end of the world, (in sæculum,) for the Greek word αἰῶγ signifies both.
The Gentile dogs bark against us, affirming that the Apostles had not faith, because they were not able to remove mountains. To whom we answer, that many wonders were done by the Lord which are not written; and therefore we believe the Apostles to have done some not written; and that they were therefore not written, that the unbelieving might not have in them larger room for cavilling. For let us ask them, do they believe the miracles which are written, or do they not? And when they look incredulous, we can then establish that they who believe not the lesser would not have believed the greater.
The tree which He saw by the wayside we understand as the synagogue, which was nigh to the way inasmuch as it had the Law, but yet believed not on the way, that is, on Christ.
(de Cons. Ev. ii. 68.) It must be considered that Mark relates the wonder of the disciples at the withering of the tree, and the answer of the Lord concerning faith, to have been not on the day following the cursing of the tree, but on the third day after; and that on the second day Mark relates the casting of the merchants out of the Temple, which he had omitted on the first day. On the second day then he says that He went forth out of the city in the evening, and that as they passed by in the morning, the disciples then saw that the fig tree was withered. But Matthew speaks as though all this had been done on the day following. This must be so taken as that when Matthew, having related that the fig tree was dried up, adds immediately, omitting all the events of the second day, And when the disciples saw if, they marvelled, he yet meant that it was on another day that they marvelled. For the tree must be supposed to have withered at the time it was cursed, not at the time they saw it. For they did not see it withering, but when it was withered, and by that they understood that it had withered immediately upon the Lord's words.
A bad man is better overcome by giving way to him than by replying to him; for wickedness is not instructed but stimulated by reproof. The Lord accordingly sought by withdrawing Himself to check those whom His words could not check; whence it is said, And He left them, and went out of the city into Bethany.
Seeking surely to lodge in the body where His spirit also reposed; for so it is with all holy men, they love to be not where sumptuous banquets are, but where holiness flourishes.
For had His hunger been as man for carnal food, He would not have hungred in the morning; he truly hungers in the morning who hungers after the salvation of others.
Also the fig in respect of the multitude of seeds under one skin is as it were an assembly of the faithful. But He finds nothing on it but leaves only, that is, pharisaical traditions, an outward show of the Law without the fruits of truth.
Or; Into the sea, that is, into the world where the waters are salt, i. e. the people are wicked.
That is, nigh to the world; for if a man lives nigh to the world, he cannot preserve in himself the fruit of righteousness.
But whenever we are not heard when we pray, it is either because we ask something adverse to the means of our salvation; or because the perverseness of those for whom we ask hinders its being granted to them; or because the performance of our request is put off to a future time, that our desires may wax stronger, and so may have more perfect capacity for the joys they seek after.
And he avenges his exclusion from the elect by more cruel treatment of the reprobate.
(ap. Anselm.) For in permitting His flesh to suffer that which properly pertains to flesh, He fore-shews His passion. Mark the earnest zeal of the active labourer, Who is said to have gone early into the city to preach, and to gain some to His Father.
(ord.) The Creator does no wrong to the owner, but His creature at His will is converted to the profit of others.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 21:18 presents a concise yet profoundly significant detail: Jesus, returning to Jerusalem early in the morning, experienced hunger. This seemingly mundane physical sensation underscores the full humanity of Christ, setting a relatable stage for the dramatic events that immediately follow, particularly the symbolic cursing of the barren fig tree, which serves as a powerful object lesson on spiritual fruitfulness and divine judgment.
Context
Literary Context
This verse marks the beginning of the second day of what is traditionally known as Passion Week, a period of intense activity leading up to Jesus' crucifixion. The preceding day, Palm Sunday, saw Jesus' triumphal entry into Jerusalem, where He was hailed as King, followed by His authoritative act of cleansing the Temple, driving out merchants and money-changers. After these confrontational events, Jesus spent the night outside the city, likely in Bethany, a village on the eastern slope of the Mount of Olives. Matthew 21:18 thus transitions from the public drama of the previous day to a more personal, yet equally significant, moment that immediately precedes the symbolic action of the fig tree (Matthew 21:19-22), which in turn leads into a series of parables and confrontations with religious leaders (Matthew 21:23-46).
Historical & Cultural Context
Jerusalem during Passover week was a bustling metropolis, with its population swelling significantly due to pilgrims from across the Jewish world. This was a time of heightened religious fervor and political tension. Bethany, a small village about two miles east of Jerusalem, served as Jesus' base during this final week, offering a quieter retreat from the intensity of the city. His daily routine involved traveling into Jerusalem for ministry and teaching, and then returning to Bethany in the evenings. The mention of "morning" (G4405, prōḯa) indicates the early hours, before the heat of the day, when people would typically begin their daily activities. Hunger was a common experience, especially for those who traveled on foot and relied on hospitality or immediate provisions.
Key Themes
This verse subtly introduces and reinforces several key themes. Firstly, it powerfully highlights Jesus' full humanity. Despite His divine nature, He experienced genuine physical needs, demonstrating His complete identification with the human condition. Secondly, it serves as a prelude to judgment and fruitfulness. Jesus' hunger for fruit from the fig tree (mentioned in the subsequent verse) becomes the catalyst for a profound object lesson about the spiritual barrenness of Israel's religious leadership and the necessity of bearing fruit for God's kingdom, a theme echoed throughout Jesus' parables. Thirdly, it underscores Jesus' authority, as even a simple human need can be woven into His divine purpose to teach and demonstrate spiritual truths.
Exposition and Analysis
Key Word Analysis
This term (G4405) refers to "day-dawn" or "early morning." Its inclusion emphasizes the very start of the day, suggesting Jesus' promptness in returning to His ministry in the city. It sets a temporal marker for the subsequent events, highlighting that the incident with the fig tree occurred immediately as Jesus began His day's work.
The verb (G1877) means "to lead up on," "to put out (to sea)," or "to return." In this context, it specifically denotes Jesus' return to Jerusalem from Bethany. This word implies a purposeful movement back to the center of His public ministry and the impending confrontations that awaited Him, underscoring the deliberate nature of His journey towards His ultimate sacrifice.
Derived from a word suggesting "pinching toil" or "famish" (G3983), this verb directly conveys the physical sensation of being hungry or craving food. Its use here is straightforward and unambiguous, reinforcing the reality of Jesus' physical body and its needs. This detail is not merely incidental but foundational, emphasizing Jesus' genuine human experience and setting the stage for the narrative about the fig tree's barrenness.
Verse Breakdown
"Now in the morning"
This phrase establishes the temporal setting, marking the beginning of a new day in Jesus' final week. It signifies a transition from the events of the previous day and sets the stage for the unfolding narrative, emphasizing the early hour of Jesus' return to His mission in Jerusalem.
"as he returned into the city"
This clause describes Jesus' physical journey back to Jerusalem from His overnight stay, likely in Bethany. It highlights His consistent engagement with the city, where His primary ministry and the climactic events of Passion Week were to occur. This daily commute underscores His commitment to His mission despite the growing hostility.
"he hungered"
This simple yet profound statement reveals Jesus' genuine human nature. It is a direct and unembellished declaration of a basic physical need, affirming that the Son of God truly experienced the limitations and sensations common to all humanity. This hunger becomes the immediate catalyst for the subsequent encounter with the fig tree.
Literary Devices
The verse employs several literary devices, primarily Realism and Foreshadowing. The detail that Jesus "hungered" is a striking example of Realism, presenting a vivid and relatable depiction of Christ's genuine humanity. It grounds the divine Son in the mundane experiences of human existence, making Him accessible and empathetic. This seemingly ordinary detail also functions as powerful Foreshadowing. Jesus' physical hunger for fruit immediately precedes and directly motivates His encounter with the barren fig tree in the following verses. His natural human need thus becomes a symbolic trigger for a profound spiritual lesson about the lack of spiritual fruit in Israel and the impending judgment, linking a simple physical sensation to a weighty theological truth. The Juxtaposition of Jesus' divine authority (demonstrated the previous day in the Temple cleansing) with His very human vulnerability (hunger) further enriches the narrative.
Theological and Thematic Connections
Matthew 21:18, though brief, carries significant theological weight by unequivocally affirming the full humanity of Jesus Christ. His hunger is not a mere literary flourish but a profound statement of the Incarnation—that God truly became flesh and dwelt among us, experiencing the full spectrum of human existence, including its physical limitations and needs. This detail deepens our understanding of Jesus as our sympathetic High Priest, one who can genuinely empathize with our weaknesses because He Himself was tempted in every respect, yet without sin. It underscores His solidarity with humanity, making His subsequent sacrifice all the more meaningful, as it was offered by one who fully knew and shared in our condition. This verse also subtly sets the stage for the theme of divine expectation and judgment, as Jesus' hunger for fruit from the fig tree immediately transitions into a powerful object lesson about spiritual barrenness.
Reflection and Application
The simple statement that Jesus "hungered" offers a profound point of connection and comfort. It reminds us that our Savior is not a distant, ethereal deity, but one who fully entered into the human experience, sharing in our vulnerabilities, needs, and limitations. This empathy means that when we face physical weakness, emotional strain, or any form of human struggle, we have a High Priest who understands, having personally walked in our shoes. His hunger also serves as a crucial setup for the ensuing lesson of the fig tree, teaching us that even our ordinary human experiences can be divinely orchestrated to reveal deeper spiritual truths about fruitfulness, faith, and God's expectations. For us, this prompts self-reflection: Are we bearing the spiritual fruit that Christ seeks? Do we allow our daily experiences, even the mundane ones, to open our eyes to God's larger purposes and lessons? This verse calls us to embrace our humanity while striving for spiritual abundance, knowing that our relatable Savior both understands our needs and calls us to a life of fruitful obedience.
Questions for Reflection
FAQ
Was Jesus truly hungry, or was this a symbolic hunger?
The text indicates that Jesus experienced genuine, physical hunger. The Greek word peinaō (G3983) is used throughout the New Testament to describe actual physical hunger (e.g., Matthew 4:2, Luke 6:25). While His hunger immediately precedes a symbolic action (the cursing of the fig tree), the hunger itself is presented as a real human sensation, underscoring His full humanity. This authenticity makes the subsequent symbolic act even more impactful, as a real human need becomes the catalyst for a divine object lesson.
Why is Jesus' hunger mentioned specifically at this point in the narrative?
Jesus' hunger is not a random detail but serves a crucial narrative and theological purpose. It acts as the immediate catalyst for the incident with the fig tree in the very next verse (Matthew 21:19). Because He was hungry, Jesus sought fruit from the tree. Its barrenness then became a powerful visual parable, symbolizing the spiritual unfruitfulness of Israel, particularly its religious leaders, who had the outward appearance of piety but lacked genuine spiritual fruit. Thus, a simple human need is divinely woven into a profound lesson about judgment and the necessity of bearing fruit for God's kingdom.
Christ-Centered Fulfillment
Matthew 21:18, by highlighting Jesus' hunger, profoundly underscores His Christ-centered fulfillment as the Son of God who fully embraced humanity. This seemingly ordinary detail is foundational to the Gospel's message, demonstrating that the promised Messiah was not a distant, unfeeling deity, but one who truly "emptied himself, taking the form of a servant, being born in the likeness of men" (Philippians 2:7). His hunger connects Him to the very human experience of need and vulnerability, making Him the perfect sympathetic High Priest who can "sympathize with our weaknesses, for in every respect he has been tempted as we are, yet without sin" (Hebrews 4:15). This shared humanity, exemplified by His hunger, is essential for His redemptive work, as only a fully human, yet sinless, sacrifice could atone for the sins of humanity. Furthermore, His hunger for fruit, leading to the fig tree incident, foreshadows His ultimate mission to seek and save the lost, calling all to spiritual fruitfulness and preparing the way for the new covenant in His blood, where He Himself is the true "bread of life" (John 6:35) who satisfies all spiritual hunger.