The Meaning of Matthew 21:19 Explained

Matthew 21:19

KJV: And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

YLT: and having seen a certain fig-tree on the way, he came to it, and found nothing in it except leaves only, and he saith to it, 'No more from thee may fruit be -- to the age;' and forthwith the fig-tree withered.

Darby: And seeing one fig-tree in the way, he came to it and found on it nothing but leaves only. And he says to it, Let there be never more fruit of thee for ever. And the fig-tree was immediately dried up.

ASV: And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away.

KJV Reverse Interlinear

And  when he saw  a  fig tree  in  the way,  he came  to  it,  and  found  nothing  thereon,  but  leaves  only,  and  said  unto it,  Let no  fruit  grow  on  thee  henceforward  for  ever.  And  presently  the fig tree  withered away. 

What does Matthew 21:19 Mean?

Study Notes

fig tree
Lit. a solitary fig tree. Luke 13:6-9 . The withered fig tree is a parabolic miracle concerning Israel. Luke 13:6-9 . Cf., Matthew 24:32 ; Matthew 24:33 a prophecy that Israel shall again bud.

Context Summary

Matthew 21:18-22 - Fruitlessness Judged And Faith Rewarded
Men have found fault with our Lord for smiting this tree with barrenness. Yet what teacher would not root up a plant, if he desired to teach his pupils some lesson, which could be taught only in that manner! Surely Jesus was perfectly justified in making that fig tree the symbol of the judgment that must overtake all who profess but do not possess. Beware lest He seek fruit of thee in vain!
But how wonderful those words on faith! He could speak thus, because He was the "author and perfecter" of faith. Paul lived by "the faith of the Son of God." See Galatians 2:20. All things are possible to him that believeth. Faith annihilates time and distance. To her the unseen is more real than the seen; and the distant as near as the things which the hand can touch. She is the open hand of the soul, which appropriates and takes from the hand of God. But faith is impossible apart from prayer. [source]

Chapter Summary: Matthew 21

1  Jesus rides into Jerusalem upon a donkey
12  drives the buyers and sellers out of the temple;
17  curses the fig tree;
23  puts to silence the priests and elders,
28  and rebukes them by the parable of the two sons,
33  and the husbandmen who slew such as were sent to them

Greek Commentary for Matthew 21:19

A fig tree [συκην μιαν]
“A single fig tree” (Margin of Revelation Version). But εις — heis was often used = τις — tis or like our indefinite article. See Matthew 8:10; Matthew 26:69. The Greek has strictly no indefinite article as the Latin has no definite article. [source]
Let there be no fruit from thee henceforward for ever [ου μηκετι σου καρπος γενηται εις τον αιωνα]
Strictly speaking this is a prediction, not a prohibition or wish as in Mark 11:14 (optative παγοι — phagoi). “On you no fruit shall ever grow again” (Weymouth). The double negative ου μη — ou mē with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like ου — ou and the future indicative (Robertson, Grammar, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark 11:14). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark 11:13, Mark 11:20), but says “immediately” This word is really παρα το χρημα — para to chrēma like our “on the spot” (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment. [source]
A fig-tree [συκῆν μίαν]
Lit., one single fig-tree. Rev., in margin. [source]
Presently [παραχρῆμα]
Presently, in popular speech, has acquired something of a future force. I will do such a thing presently means, I will do it, not immediately, but soon. The rendering here was correct in the older English sense of instantly. So constantly in Shakspeare:“Prospero. Go, bring the rabble,O'er whom I gave thee pow'r, here, to this place.Ariel. Presently? Pros. Ay, with a twink. -DIVIDER-
-DIVIDER-
Ar. Before you can say 'come,' and 'go,'And breathe twice; and cry 'so so;' Each one tripping on his toe-DIVIDER-
Will be here.”Temptest, iv., 1.Compare Matthew 21:20. “How did the fig-tree immediately wither away?” Rev. [source]

Reverse Greek Commentary Search for Matthew 21:19

Mark 11:14 No man eat fruit from thee henceforward forever [Μηκετι εις τον αιωνα εκ σου μηδεις καρπον παγοι]
The verb παγοι — phagoi is in the second aorist active optative. It is a wish for the future that in its negative form constitutes a curse upon the tree. Matthew 21:19 has the aorist subjunctive with double negative ου μηκετι γενηται — ou mēketi genētai a very strong negative prediction that amounts to a prohibition. See Matthew. Jesus probably spoke in the Aramaic on this occasion. [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
-DIVIDER-
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

James 3:12 Fig-tree [συκη]
Old and common word (Matthew 21:19.).Figs (συκα — suka). Ripe fruit of η συκη — hē sukē (ελαιας — elaias). Elsewhere in the N.T. for olive-trees as Matthew 21:1.Vine Old word (Matthew 26:29).Salt water (αλυκον — halukon). Old adjective from αλς — hals (αλας — halas salt), here only in N.T. [source]

What do the individual words in Matthew 21:19 mean?

And having seen fig tree one along the road He came to it nothing found on it if not leaves only He says to it Never no more from you fruit let there be to the age withered immediately the fig tree
καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπ’ αὐτήν οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον λέγει αὐτῇ 〈Οὐ〉 μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα ἐξηράνθη παραχρῆμα συκῆ

ἰδὼν  having  seen 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: εἶδον 
Sense: to see with the eyes.
συκῆν  fig  tree 
Parse: Noun, Accusative Feminine Singular
Root: συκῆ  
Sense: a fig tree.
μίαν  one 
Parse: Adjective, Accusative Feminine Singular
Root: εἷς  
Sense: one.
ἐπὶ  along 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ὁδοῦ  road 
Parse: Noun, Genitive Feminine Singular
Root: ὁδός 
Sense: properly.
ἦλθεν  He  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
οὐδὲν  nothing 
Parse: Adjective, Accusative Neuter Singular
Root: οὐδείς 
Sense: no one, nothing.
εὗρεν  found 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.
φύλλα  leaves 
Parse: Noun, Accusative Neuter Plural
Root: φύλλον  
Sense: a leaf.
μόνον  only 
Parse: Adverb
Root: μόνον  
Sense: only, alone, but.
λέγει  He  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτῇ  to  it 
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
〈Οὐ〉  Never 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
μηκέτι  no  more 
Parse: Adverb
Root: μηκέτι  
Sense: no longer, no more, not hereafter.
καρπὸς  fruit 
Parse: Noun, Nominative Masculine Singular
Root: καρπός  
Sense: fruit.
γένηται  let  there  be 
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
αἰῶνα  age 
Parse: Noun, Accusative Masculine Singular
Root: αἰών  
Sense: for ever, an unbroken age, perpetuity of time, eternity.
ἐξηράνθη  withered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ξηραίνω  
Sense: to make dry, dry up, wither.
παραχρῆμα  immediately 
Parse: Adverb
Root: παραχρῆμα  
Sense: immediately, forthwith, instantly.
συκῆ  fig  tree 
Parse: Noun, Nominative Feminine Singular
Root: συκῆ  
Sense: a fig tree.