The Cursing of the Fig Tree (Matthew 21:18–22; Mark 11:12–14, 20–25)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

---

St. John Chrysostom (c. 347–407)

From his Homilies on the Gospel of Matthew (Homily 67, on Matthew 21:18–22), NPNF translation. Public domain.

On why the tree was cursed, and for whose sake:

Another evangelist says, The time of figs was not yet; but if it was not time, how does 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 ... 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.

On the one demonstration of His power to punish, shown upon a plant and not upon men:

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.

On not quarrelling over the justice done to a senseless tree:

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.

---

Theophylact of Ohrid (c. 1050–1108)

As preserved in the Catena Aurea on Mark. Public domain.

On the desolate temple, and the proof that He could have exterminated His crucifiers:

Wishing to shew His disciples that if He chose He could in a moment exterminate those who were about to crucify Him. In a mystical sense, however, the Lord entered into the temple, but came out of it again, to shew that He left it desolate, and open to the spoiler.

On the greatness of the miracle:

The greatness of the miracle appears in the drying up so juicy and green a tree.

On the divine mercy that confers on the faithful the power of miracles:

Consider the Divine mercy, how it confers on us, if we approach Him in faith, the power of miracles, which He Himself possesses by nature, so that we should be able even to change mountains.

On the heart that prays in faith, and on forgiving one's brother:

For whosoever sincerely believes evidently lifts up his heart to God, and is joined to Him, and his burning heart feels sure that he has received what he asked for ... Forgive your brother, if he has in any way sinned against you.

---

Origen (c. 185–254)

From his Commentary on Matthew, as compiled in the Catena Aurea on Matthew (Newman trans.). Public domain.

On the barren synagogue, and the curse that lasts until the Gentiles come in:

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.

On the soul in which Christ abides, and the fruit of the Spirit He hungers for:

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 ... 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.

---

Blessed Augustine of Hippo (354–430)

From his Sermon 39 on the New Testament (on Matthew 21:19), NPNF translation. Public domain.

On the alarming warning of leaves without fruit:

The lesson of the Holy Gospel which has just been read, has given us an alarming warning, lest we have leaves only, and have no fruit. That is, in few words, lest words be present and deeds be wanting. Very terrible! Who does not fear when in this lesson he sees with the eyes of the heart the withered tree, withered at that word being spoken to it, "Let no fruit grow on you henceforward for ever"? Let the fear work amendment, and the amendment bring forth fruit.

On the tree as the reprobate synagogue, whose Scriptures are leaves without Christ:

That tree is the synagogue, not that which was called, but that which was reprobate ... You come to them at this day, and find with them all the writings of the Prophets. But these are but leaves; Christ is an hungred, and He seeks for fruit; but finds no fruit among them, because He does not find Himself among them. For He has no fruit, who has not Christ.

On why there is no fruit where there is no charity:

And he has not Christ, who holds not to Christ's unity, who has not charity. And so by this chain he has no fruit who has not charity. Hear the Apostle, "Now the fruit of the Spirit is charity."

On the value of faith that the withering was meant to teach:

When the disciples marvelled at the withering of the tree, He set forth to them the value of faith, and said to them, "If you have faith, and doubt not;" that is, if in all things you have trust in God ... "you shall not only do this, but also if you shall say to this mountain, Be removed, and be cast into the sea, it shall be done."

On the Lord acting prophetically, since the tree itself bore no blame:

Now that in order to convey this truth the Lord acted prophetically ... it was not His will merely to exhibit a miracle, but that by the miracle He conveyed the intimation of something to come ... what fault in the tree was it that it had no fruit, when even if it had no fruit at the proper season ... it would not assuredly be any fault in the tree; for the tree as being without sense and reason could not be to blame. But to this is added, that ... "it was not the time for that fruit."

On how clemency would have made a withered tree green, and what the reverse was meant to teach:

So then if it was only a miracle that was to have been set forth, and not something to be prophetically figured, it would have been much more worthy of the clemency and mercy of the Lord, to have made green again any tree He might find withered ... But then contrariwise ... He found a green tree ... and He withered it away; as though He would say to us, "I have no delight in the withering away of this tree ... that you might love rather to be enriched with fruit, than to be overshadowed by leaves."

---

St. Bede the Venerable (c. 673–735)

As preserved in the Catena Aurea on Mark. Public domain.

On the Lord's deeds as parables, and the barren Jewish people:

Just in the same way as He speaks parables, so also His deeds are parables; therefore He comes hungry to seek fruit off the fig tree, and though He knew the time of figs was not yet, He condemns it to perpetual barrenness, that He might shew that the Jewish people could not be saved through the leaves, that is, the words of righteousness which it had, without fruit, that is, good works, but should be cut down and cast into the fire.

On the hunger for man's salvation, and the warning to bear fruit:

Hungering therefore, that is, desiring the salvation of mankind, He saw the fig tree, which is, the Jewish people, having leaves ... Do thou too, unless thou wouldest be condemned by Christ in the judgment, beware of being a barren tree, but rather offer to Christ the fruit of piety which He requires.

On the tree dried up from the roots:

the fig tree was dried up from the roots to shew that the nation was impious not only for a time and in part ... it was dried up from the roots, to shew that is 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.

On the objection of the Gentiles concerning the moving of mountains:

The Gentiles, who have attacked the Church, are in the habit of objecting to us, that we have never had full faith in God, for we have never been able to change mountains.