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Mar_11:12-14. Comp. on Mat_21:18-20, whose more compressed narrative represents a later form taken by the tradition.
εἰ ἄρα ] whether under these circumstances (see Klotz, ad Devar. p. 178 f.)—namely, since the tree had leaves, which in fact in the case of fig-trees come after the fruits. Comp. on Mat_21:19.
οὐ γὰρ ἦν καιρὸς σύκων ] not inappropriate (Köstlin), but rightly giving information whence it happened that Jesus found nothing but leaves only.[142] If it had been the time for figs (June, when the Boccôre ripens, comp. Mat_24:32) He would have found fruits also as well as the leaves, and would not have been deceived by the abnormal foliage of the tree. The objections against this logical connection—on the one hand, that figs of the previous year that had hung through the winter might still have been on the tree; on the other, that from οὐ γὰρ ἦν καιρ . σύκ . the fruitlessness of the tree would appear quite natural, and therefore not be justified as an occasion for cursing it (comp. de Wette, Strauss, Schenkel; according to Bruno Bauer, Mark made the remark on account of Hos_9:10)—are quite irrelevant; for (1) Figs that have hung through the winter were not at all associated with a tree’s being in leaf, but might also be found on trees without leaves; the leafy tree promised summer figs, but had none,[143] because in the month Nisan it was not the time for figs, so that thus the presence of foliage which, in spite of the earliness of the time of year, justified the conclusion from the nature of the fig-tree that there would be fruit upon it, was only a deceptive anomaly. (2) The tree presents itself as deserving a curse, because, having leaves it ought also to have had fruit; the οὐ γὰρ ἦν κ . σ . would only make it appear as blameless if it had had no leaves; hence even with our simply literal apprehension of the words there in no wise results an over-hasty judicial sentence. It is almost incredible how the simple and logically appropriate meaning of the words has been distorted, in order to avoid representing Jesus as seeking figs out of the fig-season. Such explanations, however, deserve no refutation; e.g. that of Hammond, Clericus, Homberg, Paulus, Olshausen, Lange, L. J. II. 1, p. 321: for it was not a good fig-year (see, on the other hand, Strauss, II. p. 220 f.); that of Abresch, Lect. Arist. p. 16, and Triller, ad Thom. M. p. 490: for it was not a place suitable for figs; the interrogative view of Majus, Obss. I. p. 7 : “nonne enim tempus erat ficuum?;” that of Heinsius and Knatchbull: “ubi enim fuit, tempus erat ficuum” (so that οὗ would have to be read); the notion of Mill, that Jesus only feigned as if He were seeking figs, in order merely to do a miracle (Victor Antiochenus and Euthymius Zigabenus had already taken even His hunger as simulated; compare recently again Hofmann, p. 374); the view of Kuinoel (comp. Dahme in Henke’s Magaz. I. 2, p. 252): for it was not yet ( οὐ = ΟὔΠΩ ) fig-harvest; compare also Baumgarten-Crusius. Fritzsche has the correct view, although he reproaches Mark with having subjoined the notice “non elegantissime,” whereas it very correctly states why Jesus, notwithstanding the leaves of the tree, found no fruits. Toup (Emendatt. in Suid. II. p. 218 f.), Tittmann (Opusc. p. 509), and Wassenbergh (in Valckenaer, Schol. I. p. 18) have even declared themselves against the genuineness of the words in spite of all the critical evidence! Bornemann (in opposition to Wassenbergh) in the Schol. in Luc. p. xlix. f., and in the Stud. u. Krit. 1843, p. 131 ff., comes back again essentially to the interpretation of Hammond, and explains: “for it was not favourable weather for figs.” But καιρός could only acquire the meaning of “favourable weather” by more precise definition in the context, as in the passage quoted by Bornemann, Eur. Hec. 587, by θεόθεν , and hence this interpretation is not even favoured by the reading Ὁ ΓᾺΡ ΚΑΙΡῸς ΟὐΚ ἮΝ ΣΎΚΩΝ (B C* L Δ à , Copt. Syr.; so Tischendorf), for the time was not fig-time, which reading easily originated from an ὁ καιρός written on the margin by way of supplement, whence also is to be derived the reading of Lachmann (following D, Or.): οὐ γ . ἦν ὁ καιρὸς σ . De Wette finds the words “absolutely incomprehensible.”[144] Comp. also Baur, Markusev. p. 90, according to whom, however, Mark here only betrays his poverty in any resources of his own, as he is alleged by Hilgenfeld only to make the case worse involuntarily.
Mar_11:14. ἀποκριθείς ] Appropriately Bengel adds: “arbori fructum neganti.”
ΦΆΓΟΙ ] According to Mark (it is otherwise in Mat_21:19) the cursing is expressed in the form of a wish, as imprecation, Act_8:20.
καὶ ἤκουον οἱ μαθ . αὐτοῦ ] a preparation for Mar_11:20.
[142] Not as to the point, that only a symbolical demonstration was here in question (Weizsäcker, p. 92). Nobody could have gathered this from these words without some more precise indication, since the symbolical nature of the event is wholly independent of them.
[143] No fruit indeed, even that had hung through the winter; but this Jesus had not sought, since the presence of leaves had induced Him to expect fruit—namely, fruit before the time (comp. Tobler, Denkbl. aus Jerus. p. 101 ff.).
[144] Nay, they even compelled Bleek to the conjecture that the event had occurred at another time of year, possibly in the previous year at the Feast of Tabernacles (John 7).