Calvin Synod Herald, 1978 (78. évfolyam, 1-12. szám)

1978-07-01 / 7-8. szám

REFORMÁTUSOK LAPJA

3

THE WITHERED FIG TREE

L. Mt. 21:18-22

T. Mt. 21:19

There are few honest readers of the Bible who would deny that this is perhaps the most uncomfortably difficult passage in the New Testament. If it be taken with complete and unquestioning literalism, it shows us Jesus in an action which is an acute shock to our whole conception of Him. It is therefore, a passage which we must approach with a real desire to find out the truth which lies behind it.

It is first to be noted that Mark also tells this story in Mark 11:12-14; 20-22. We may note at once that there is one basic difference between the two versions of the story. In Matthew’s version the withering of the fig tree is immediate, and takes place at once. The Greek is parachrema which means immediately, and which the American Revised Standard Version translates: at once and which Moffat translates: instantly. On the other hand in Mark’s version of the story nothing happened to the tree immediately, and it is only the next morning, when they are passing on the same road, that the disciples see that the tree has withered away.

From the existence of these two versions of the story it is quite clear that some development has taken place; and since Mark’s is the earliest Gospel, it is equally clear that his version must be nearer to the actual historical facts.

In order to understand this story, it is necessary to understand the growing and fruit-bearing habits of fig trees. In Palestine the fig tree was the favorite of all trees. The picture of the Promised Land was the picture of “a land of wheat and barley, vines and fig trees” (Deut. 8:8) Figs were part of the treasures which the spies brought back to show the rich fertility of the land (Numbers 13:23). The picture of peace and prosperity which is common to every part of the Old Testament is the picture of a time when every man will sit under his own vine and his own fig tree (I. Kings 4:25; Micah 4:4; Zechar. 3:10). The picture of the wrath of God is the picture of a day when He would smite and destroy the fig trees (Psalm 105:33; Jeremiah 8:13; Hosea 2:12). The fig tree is the very symbol of fertility and peace and prosperity.

The tree itself is a handsome tree; it can be three feet thick in its trunk. It grows to a height of from fifteen to twenty feet; and the spread of its branches can be twenty-five to thirty feet. It was therefore much valued for its shade. In Cyprus the cottages have their fig trees at the door, and a traveller (Tristram) tells how often he sheltered under them and found coolness on the hottest day. Very commonly the fig tree grows overshadowing wells, so that there is shade and water in the one place. Often it was the shade of the fig tree which was a man’s private room for meditation and prayer.

CALVIN SYNOD ACTS TO SAVE BETHLEN HOME

The 40th Annual Meeting of our Synod held on April 17-18,1978 in Ligonier, Pennsylvania unanimously accepted the following resolution:

“In our spirit of our godly heritage which has made the Hungarian Reformed Federation of America, the Bethlen Home and our churches ONE family in the service of our people, The Calvin Synod Conference of the UCC wishes to use the Children’s Home buildings of the Bethlen Home with option to buy them in 3-5 years in order to create a HUNGARIAN REFORMED CENTER for the purpose of cultivating the ecclesiastical, scientific, cultural, educational, social and fraternal programs of our people. Therefore, the Conference Council be authorized to enter into negotiations with the HRFA regarding the use of the Children’s Home buildings of the Bethlen Home. After a suitable agreement is reached concerning maintenance, amortization mortgage payment, and a Council-prepared plan and budget, it is to be approved by a referendum vote of the delegates of the ■tOth Annual Meeting of The Calvin Synod not later than May 25, 1978. The approval by the referendum vote empowers the Conference Council to act on and execute the necessary official papers.”

But it is the fig tree’s habit of fruit bearing which is relevant for the understanding of this incident. The fig tree is unique in that it bears two full crops in a year. The first crop is born on the old wood. Quite early in the year little green knobs appear at the end of the branches. They are called “paggim” and they will one day be the figs. These fruit buds come in April, but they are uneatable. Bit by bit the leaves and the flowers open and the unique thing about it is that it is in full fruit and full leaf and full flower all at the same time; that happens by June. No fig tree ever bore fruit in April; that was far too early. The process is then repeated with the new wood; and the second crop comes in September.

First it tells of a fig tree in full leaf in April. Jesus was at Jerusalem at the Passover; the Passover fell on April 15th and this incident happened a week before. The second thing is equally clear, Jesus looked for figs on a tree where no figs could possibly be. That Mark saw, for Mark clearly says: “The time of figs was not yet” (Mark 11:13).

The difficulty of this story is not so much the difficulty of possibility — the difficulty is a moral difficulty; and it is twofold. First, we see Jesus depicted as blasting a fig tree for not doing that which it was not able to do. The tree could not have borne fruit in the second week of April and yet we are shown Jesus destroying it for not doing what it was impossible for it to do.