Why Jesus Cursed the Fig Tree: How Matthew, Mark, and Luke Reveal Three Different Judgments
The story of Jesus cursing the fig tree is one of the most intriguing and misunderstood moments in the Gospels, not because the event itself is unclear, but because Matthew, Mark, and Luke each frame it differently to reveal a unique layer of meaning. Ancient biographers often arranged true events to highlight deeper truths about a person’s identity and mission, and the Gospel writers—under the guidance of the Holy Spirit—do the same. When we place the Synoptic accounts side by side, we discover not contradictions but a rich, multifaceted portrait of Jesus’ prophetic actions during His final week. Each Gospel writer draws our attention to a different object of judgment—the leadership, the temple, or the city—inviting us to look beyond the surface event and discern the deeper truth of what Jesus was revealing about God’s holiness, His authority, and His call to repentance.
Discussion:
This blog post will be quite different from the previous blog posts, because this is more the culmination of previous research. I wanted to step back and look at the cursing of the fig tree and compare the synoptic gospel accounts.
We will show that Matthew, Mark and Luke each take a different approach so that each gospel makes a unique point. Remember that it was common for Roman biographies to rearrange the life of a person in order to make points about who they were. In other words, they would take true events and arrange them in order to show a deeper truth about who the person was, or what they were doing. The gospel writers do this as well, under the influence of the Holy Spirit. The beauty of this is that we can not only see different view points about the actions of Jesus, but we can see even deeper meanings behind those actions. To say it another way, we have at work two truths at once, the truth of the event, which is portrayed in different ways by different gospels, and also the deeper truth, the meaning of his actions.
You may ask, if we get different answers, how can they all be true?! Does that mean that a gospel is wrong? No. If you asked me, are you an American, an Oklahoman, or do you believe that your true home is not of this world, I would respond with one answer, “yes.” All three can be true at once, there is no need for only one to be true, there is no need for one to be false. In the same way, when we are confronted by different versions of a story, we must look to the deeper meaning. Why are the gospel writers doing this, what are they trying to say? You see, they did not write their books in a vacuum, unaware of each other. When they rearranged the events, they did so on purpose, with a specific meaning. Not only this, bur the original readers of the Gospels read them all and would have been aware of not only the differences, but also the stories that back them up. Thus, instead of doubting the text, we should instead see an opportunity to go deeper, to find a deeper truth.
When scholars discuss the meaning behind the cursing of the fig tree several meanings are discussed. The event in Matthew occurs in 21:18–22 and has been suggested to be connected to an unbelieving generation (Keener 2009, 504-505), both the destruction of the temple and the end of the nation of Israel (Hagner 1995, 604), the nation of Israel (Luz 2005, 23-24, Nolland 2005, 852), the temple and the city of Jerusalem (France 2007, 793), or Jerusalem and it’s leaders (Turner 2008, 504). Meanwhile the event in Mark occurs in 11:12–14 and finishes in 11:20–25 after the temple is cleansed. In his commentary on Matthew, Keener mentions that Mark is arranging the story to show a connection to judgement of the temple (Keener 2009, 504). Other scholars agree (Marcus 2009, 790). Still other scholars hold that it is connected to Jerusalem and the temple (France 2002, 447–448, Edwards 2002, 340), the leadership (Collins and Attridge 2007, 526), or an explanation of his actions in the temple (Evans 2001, 152). The point of this is that the explanations are many, but they mostly center around either the temple, the leadership, or the city.
Lastly, I would also like to say that I include Luke here, even though Luke doesn’t speak about the event. The reason for this is that I want to show the story that Luke is presenting and the deeper truth behind it.
It would be best to start by providing an outline of the events from the Triumphal entry and the cursing of the fig tree as well as a few events following to help show an overview of what is occurring in each Gospel.
Matthew:
The Triumphal Entry (Matthew 21:1–11)
Jesus cleanses the Temple (Matthew 21:12–17)
Next day cursing of the fig tree (Matthew 21:18–22)
In Matthew, following Jesus’ entry into Jerusalem He immediately cleanses the temple. However, the judgement on the fig tree did not occur until the next day, thus, separating the judgement on the fig tree from the cleansing of the temple. This would seem to take the focus off of the temple and place it somewhere else. But what is the focus of Matthew? After the cursing of the fig tree Jesus’ authority is immediately challenged.
Next day cursing of the fig tree (Matthew 21:18–22)
Authority of Jesus questioned (Matthew 21:23–27)
It is important to make it clear that all the Synoptic Gospels mention the challenge to Jesus authority, however Matthew takes the challenge further than the others. For in response to the challenge to His authority, Jesus mentions something in Matthew that He does not say in the other gospels. To understand what He says though, we must set the stage with the conversation.
“And when he entered the temple, the chief priests and the elders of the people came up to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” Jesus answered them, “I also will ask you one question, and if you tell me the answer, then I also will tell you by what authority I do these things. The baptism of John, from where did it come? From heaven or from man?” And they discussed it among themselves, saying, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ But if we say, ‘From man,’ we are afraid of the crowd, for they all hold that John was a prophet.” So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I do these things.”
Matthew 21:23–27 (ESV)
The question here makes sense, for it was the priests who were responsible for keeping the temple, and Jesus, a non-priest had just come in and cleaned the temple. This was both a challenge to their authority and their responsibility. By cleansing the temple Jesus is effectively claiming that He has greater authority than even the Chief Priest. This of course is seen as a direct challenge, and a threat. Thus, the Chief Priests respond with their own challenge, what authority do you have, and who gave it to you. The answer will seem obvious to us, looking back, but we must remember that they did not yet know who Jesus was, and thus, did not view His actions from a Christian perspective.
Jesus, of course, refused to answer their question. Instead, He responded by telling two parables, the parable of a son who spoke of obedience and then disobeyed, and a son who refused to obey but then obeyed his father. He then compared the Pharisees and Chief Priests to the tax collectors and prostitutes, the former being those who disobey, and the latter those who repented and obeyed. This was deeply shaming to the leadership and would have been a great attack against them!
Next He spoke of tenants who were put in charge of a vineyard. The rebellious tenants murdered the servants of the vineyard owner until he finally sent his son. And here Jesus continues with the story:
“But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ And they took him and threw him out of the vineyard and killed him. When therefore the owner of the vineyard comes, what will he do to those tenants?” They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.”
Matthew 21:38–41 (ESV)
Jesus then responds, for the Pharisees and Chief Priests have understood, yet they have failed to see the point so far. So He makes it clear, they are the rebellious tenants and He is the Son!
“Jesus said to them, “Have you never read in the Scriptures: “ ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’? Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet.”
Matthew 21:42–46 (ESV)
Yet their rejection of Him will end with the Kingdom of God being taken from them! This is what Matthew adds that others do not, and it seems that the reason for this is that Matthew wants to show the subject of the fig tree was the Pharisees and the Chief Priests. Thus, the judgement that Jesus performed the day after His entry into the temple was to prophecy about the stripping of authority from the Pharisees and Chief Priests.
One might ask, how can He do this? By what authority does He make this statement? First, we must remember that He is Yahweh in the flesh, and thus, He has all authority! This was expressed by Him later after His resurrection.
“And Jesus came and said to them, “All authority in heaven and on earth has been given to me.”
Matthew 28:18 (ESV)
Jesus, hainge received ALL authority in heaven and ON EARTH has the authority to remove the authority of the Pharisees and Chief Priests. Why would He do this? Because they have committed treason! They plotted and arranged for the death of Jesus, their King. Thus, the stripping away of their authority is the least punishment that they deserve.
Matthew then focuses on the coming judgement on the Chief Priests and Pharisees, but what did Mark link the judgement of the fig tree to?
We will start with an overview of the events of Mark.
Mark:
The Triumphal Entry (Mark 11:1–11)
Next day cursing the fig tree (Mark 11:12–14)
Jesus cleanses the Temple (Mark 11:15–19)
Next day lesson of withered fig tree (Mark 11:20–25)
Authority of Jesus questioned (Mark 11:27–33)
In Mark, Jesus enters Jerusalem in the Triumphal Entry and then the next day judges the fig tree. He cleanses the temple, and then the next day they discover that the fig tree is withered. Thus, Mark separates the episode of the fig tree and puts it around the cleansing of the temple. In the previous blog post we explained how Mark is making the point that the judgement on the fig tree is a prophecy about the coming judgement on the Temple. For Mark, the fig tree and temple are linked, which he makes clear by the placement of the story. The judgement on the fig tree is a promise of coming judgement if they will not repent in the way they handled the temple. Sadly, they did not and judgement did come.
Luke takes a different approach. We will also start out by outlining how Luke handles the story.
Luke:
The Triumphal Entry (Luke 19:28–40)
Jesus weeps over Jerusalem and prophecies about her coming destruction (Luke 19:41–44)
Jesus cleanses the Temple (Luke 19:45–48)
Authority of Jesus questioned (Luke 20:1–8)
In Luke, Jesus weeping over Jerusalem is placed in between the Triumphal entry and the cleansing of the temple. The cursing of the fig tree is not mentioned. The focus in Luke then is not the judgement on the temple, nor the judgement on their leaders, the High Priests and the Pharisees. Instead, in weeping over Jerusalem Luke turns the focus to Jerusalem itself.
“And when he drew near and saw the city, he wept over it, saying, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”
Luke 19:41–44 (ESV)
Jesus weeps, for Jerusalem is the beloved city, the city of David, the place of worship to Yahweh. Yet Jerusalem, over and over rebelled against Yahweh, rejected His prophets, and finally even killed the Messiah. This, I believe, was the reason for its destruction. God wasn’t rejecting the people, the nation, or even the city. Instead, He was punishing them for rejecting Him. However, in this judgement there was a rejection of the leadership.
“Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and went into another country. When the season for fruit drew near, he sent his servants to the tenants to get his fruit. And the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than the first. And they did the same to them. Finally he sent his son to them, saying, ‘They will respect my son.’ But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ And they took him and threw him out of the vineyard and killed him. When therefore the owner of the vineyard comes, what will he do to those tenants?” They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.” Jesus said to them, “Have you never read in the Scriptures: “ ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’? Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet.”
Matthew 21:33–46 (ESV)
It is a scarry thing to contemplate! We often think of God’s love as being endless, and it is, but there is also a point where judgement comes. The Chief Priests and Pharisees murdered the Messiah, and so they found judgement. Sadly, this judgement would lead to the judgement of an entire city!
Thus, what is the answer to the question, what is the meaning of these stories? Is it judgment on the temple, it’s leadership, or the city itself? The answer is, yes. The temple failed in it’s mission and so would find judgement, the leadership rejected the Messiah and murdered Him and thus found rejection, and the city went along with this great evil and so too would be judged.
Yet we must remember that God does have mercy. Even in judgement we can see mercy. For the Kingdom of God itself was NOT taken from the Jews, but only from the leadership. Indeed, the Kingdom of God is given to Jew and Gentile! Instead of rejection and separation, we are called to walk in unity, as one body.
“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”
Galatians 3:28 (ESV)
“For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.”
Romans 10:12–13 (ESV)
“For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God,”
Ephesians 2:14–19 (ESV)
Life Application and Questions to Consider:
But how does this apply to our lives? First, it must remind us that there is judgement! We must walk out our salvation in the fear of the Lord, believing that He does love us but that He also judges us.
“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.”
Philippians 2:12–13 (ESV)
The life application then is one of humility that sees these past great men who failed, and to know that we can also fail. To see that we have all sinned and that we too have at times rejected Him. We must walk in humility before Him.
It is also to know that we may suffer judgement and so to fear Him. But also, understanding that if we do suffer judgement, even that judgement is wrapped in love, with the call to return. Judgement always comes with a warning, and not only this, but a call to return.
This is the heart of God, not to judge, but to cause to return. Judgement is a tool that should cause us to return to Him. That is the heart of God. He does not seek to punish to get back at us, but instead, to bring us back to Him!
Thus, our fear must be accompanied by faith. Yes, God is a judge, but He is also a loving Father who desires that all should have life! This fear then should not paralyze us, but instead draw us closer to Him!
FAQ for the article
What is the meaning of Jesus cursing the fig tree?
The cursing of the fig tree symbolizes divine judgment against unfaithfulness, spiritual fruitlessness, and rejection of God’s purposes. In the Synoptic Gospels, the event is connected to the failure of the temple, the corruption of Israel’s leadership, and the coming judgment on Jerusalem. Each Gospel writer emphasizes a different aspect of this prophetic act.
Why do Matthew, Mark, and Luke present the story differently?
Each Gospel writer arranges historical events to emphasize a theological message about Jesus and His mission. Matthew focuses on judgment against the religious leaders, Mark emphasizes judgment on the temple, and Luke highlights the coming destruction of Jerusalem. These differences are intentional and complementary rather than contradictory.
Did the Gospel writers rearrange events on purpose?
Yes. Ancient biographies, including the Gospels, often arranged true events thematically rather than strictly chronologically. The Gospel writers, under the inspiration of the Holy Spirit, organized events to reveal deeper truths about Jesus, His authority, and the meaning behind His actions.
Does the different ordering of events mean the Gospels contradict each other?
No. The differences between the Gospel accounts reveal different perspectives and theological emphases rather than contradictions. Just as one person can truthfully be described in multiple ways at once, the Gospels present multiple true dimensions of Jesus’ actions and teachings.
Why is the fig tree connected to judgment?
Throughout Scripture, fig trees often symbolize Israel and spiritual fruitfulness. Jesus cursing the barren fig tree represents judgment against those who appeared religious outwardly but lacked true obedience and faithfulness to God.
What does Matthew emphasize about the fig tree?
Matthew emphasizes judgment against the Pharisees and chief priests. After the fig tree is cursed, Matthew immediately records challenges to Jesus’ authority and parables condemning corrupt leadership. Matthew presents the fig tree as a warning that authority would be taken away from unfaithful leaders.
What does Mark emphasize about the fig tree?
Mark connects the fig tree directly to the cleansing of the temple. By placing the temple cleansing between the cursing and withering of the fig tree, Mark presents the fig tree as a prophetic symbol of coming judgment on the temple and its corruption.
Why does Luke not include the cursing of the fig tree?
Luke shifts the focus toward Jerusalem itself. Instead of mentioning the fig tree, Luke records Jesus weeping over Jerusalem and prophesying its destruction. This highlights the tragedy of the city rejecting its Messiah and the consequences that would follow.
Was Jesus rejecting the Jewish people?
No. The blog argues that Jesus was judging corrupt leadership and unbelief, not rejecting the Jewish people as a whole. The Kingdom of God was not removed from the Jews entirely but opened to both Jew and Gentile through Christ.
What happened to the religious leaders in Matthew’s account?
Matthew presents the chief priests and Pharisees as rebellious tenants who reject and kill the Son of the vineyard owner. Jesus warns that the Kingdom of God would be taken from them and given to people who produce spiritual fruit.
What authority did Jesus have to pronounce judgment?
According to the Gospel accounts, Jesus possesses divine authority as the Messiah and Son of God. Matthew later records Jesus declaring that “all authority in heaven and on earth” had been given to Him.
How is the temple connected to the fig tree in Mark?
Mark frames the cleansing of the temple within the fig tree narrative. This literary structure shows that the temple, like the barren fig tree, had failed in its purpose and stood under divine judgment because of corruption and unfaithfulness.
Why did Jesus weep over Jerusalem in Luke?
Jesus wept because Jerusalem rejected God’s visitation and refused the path of peace. Luke emphasizes Christ’s sorrow over the city’s coming destruction and the consequences of rejecting the Messiah.
What is the broader theological message of these Gospel accounts?
The combined message is that judgment comes upon spiritual corruption, rejection of God, and unfaithfulness. The temple, the leadership, and Jerusalem itself all faced consequences for rejecting Christ.
How does this relate to Christians today?
The story serves as a warning against spiritual pride, hypocrisy, and fruitlessness. Believers are called to walk in humility, repentance, faithfulness, and reverence before God.
What does “working out your salvation with fear and trembling” mean?
This phrase from Philippians 2:12–13 emphasizes living with humility, obedience, and reverence toward God. It does not mean living in terror, but recognizing God’s holiness, authority, and righteous judgment.
Is God’s judgment separate from His love?
No. The blog emphasizes that God’s judgment is ultimately restorative in purpose. Divine discipline is intended to call people back to repentance and relationship with Him rather than simply punish them.
What hope is offered alongside judgment?
The Gospel message offers mercy, restoration, and unity in Christ. Through Jesus, both Jew and Gentile are welcomed into the Kingdom of God and made one people through faith in Him.
What is the main life application from the cursing of the fig tree?
Believers should examine their lives for spiritual fruit, walk in humility, remain faithful to Christ, and respond quickly to God’s correction. The story reminds Christians that God desires repentance, restoration, and deeper relationship with Him.
References-
Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009), 504–505.
Donald A. Hagner, Matthew 14–28, vol. 33B, Word Biblical Commentary (Dallas: Word, Incorporated, 1995), 604.
Ulrich Luz, Matthew 21–28: A Commentary, ed. Helmut Koester, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Augsburg, 2005), 23–24.
John Nolland, The Gospel of Matthew: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2005), 852.
R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publication Co., 2007), 793.
David L. Turner, Matthew, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2008), 504.
Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009), 504.
Joel Marcus, Mark 8–16: A New Translation with Introduction and Commentary, vol. 27A, Anchor Yale Bible (New Haven; London: Yale University Press, 2009), 790.
R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 447–448.
James R. Edwards, The Gospel according to Mark, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 340.
Adela Yarbro Collins and Harold W. Attridge, Mark: A Commentary on the Gospel of Mark, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2007), 526.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 152.
