Mark 11:19-26 · Bible study
Mark 11:19-26 Commentary: Faith, Prayer, and Forgiveness
Greek · 9 what the commentators say
Meaning in one sentence
Jesus connects the withered fig tree to radical trust in God, persistent prayer, and the non-negotiable practice of forgiving others.
Research Summary
- Meaning: Jesus uses the withered fig tree to teach that faith in God, persistent prayer, and forgiveness of others are inseparable.
- Key words: πίστιν θεοῦ (faith of God, v.22, a superlative Hebraism); γίνεται (present tense, v.23, faith sees the answer happening now); ἐλάβετε (aorist, v.24, believe you have already received).
- Main debate: Whether verse 26 is original or a scribal addition; whether the forgiveness condition (v.25) means God’s pardon is contingent on our forgiving others.
- Theological theme: The priority of inner authenticity over outward display; prayer is grounded in a forgiving relationship with God and others.
- Best use: Teaching on the connection between faith, prayer, and interpersonal forgiveness; a corrective against treating prayer as a formula.
Translation Comparison
WEB World English Bible 2000
19When evening came, he went out of the city.
20As they passed by in the morning, they saw the fig tree withered away from the roots.
21Peter, remembering, said to him, “Rabbi, look! The fig tree which you cursed has withered away.”
22Jesus answered them, “Have faith in God.
23For most certainly I tell you, whoever may tell this mountain, ‘Be taken up and cast into the sea,’ and doesn’t doubt in his heart, but believes that what he says is happening, he shall have whatever he says.
24Therefore I tell you, all things whatever you pray and ask for, believe that you have received them, and you shall have them.
25Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions.
26But if you do not forgive, neither will your Father in heaven forgive your transgressions.”
KJV King James Version 1769
19And when even was come, he went out of the city.
20And in the morning, as they passed by, they saw the fig tree dried up from the roots.
21And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.
22And Jesus answering saith unto them, Have faith in God.
23For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.
24Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
25And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
26But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
YLT Young's Literal Translation 1898
19and when evening came, he was going forth without the city.
20And in the morning, passing by, they saw the fig-tree having been dried up from the roots,
21and Peter having remembered saith to him, `Rabbi, lo, the fig-tree that thou didst curse is dried up.'
22And Jesus answering saith to them, `Have faith of God;
23for verily I say to you, that whoever may say to this mount, Be taken up, and be cast into the sea, and may not doubt in his heart, but may believe that the things that he saith do come to pass, it shall be to him whatever he may say.
24Because of this I say to you, all whatever--praying--ye do ask, believe that ye receive, and it shall be to you.
25`And whenever ye may stand praying, forgive, if ye have anything against any one, that your Father also who is in the heavens may forgive you your trespasses;
26and, if ye do not forgive, neither will your Father who is in the heavens forgive your trespasses.'
Darby Darby Bible 1890
19And when it was evening he went forth without the city.
20And passing by early in the morning they saw the fig-tree dried up from the roots.
21And Peter, remembering [what Jesus had said], says to him, Rabbi, see, the fig-tree which thou cursedst is dried up.
22And Jesus answering says to them, Have faith in God.
23Verily I say to you, that whosoever shall say to this mountain, Be thou taken away and cast into the sea, and shall not doubt in his heart, but believe that what he says takes place, whatever he shall say shall come to pass for him.
24For this reason I say to you, All things whatsoever ye pray for and ask, believe that ye receive it, and it shall come to pass for you.
25And when ye stand praying, forgive if ye have anything against any one, that your Father also who is in the heavens may forgive you your offences.
26But if ye do not forgive, neither will your Father who is in the heavens forgive your offences.
Douay-Rheims Douay-Rheims Bible 1899
19And when evening was come, he went forth out of the city.
20And when they passed by in the morning they saw the fig tree dried up from the roots.
21And Peter remembering, said to him: Rabbi, behold the fig tree which thou didst curse is withered away.
22And Jesus answering, saith to them: Have the faith of God.
23Amen I say to you that whosoever shall say to this mountain, Be thou removed and be cast into the sea, and shall not stagger in his heart, but be believe that whatsoever he saith shall be done; it shall be done unto him.
24Therefore I say unto you, all things, whatsoever you ask when ye pray, believe that you shall receive: and they shall come unto you.
25And when you shall stand to pray, forgive, if you have aught against any man: that your Father also, who is in heaven, may forgive you your sins.
26But if you will not forgive, neither will your father that is in heaven forgive you your sins.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 11:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jesus uses the fig tree’s sudden death to teach three interwoven lessons. First, the phrase “Have faith in God” (v.22), literally “have the faith of God” (Clarke notes this Hebraism for the strongest possible faith). Second, prayer is the language of that faith: whatever is asked in confident trust is granted (Gill, Cambridge), but the present-tense “believes that what he says is happening” (Vincent on γίνεται) stresses that true faith counts the answer as already in motion, not merely future. Third, forgiveness is the condition for answered prayer (Wesley, Matthew Henry). Without releasing others, we block our own reception of God’s pardon. The unit thus binds miracle, prayer, and reconciliation into one movement of life before God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Allegorical reading: The fig tree symbolises Israel/judgment on fruitless religion; the cursing is a acted prophecy of the temple's destruction.
- Literal promise view: Verses 23-24 are taken as unconditional guarantees for any request made without doubt, often linked to a 'faith of miracles.'
- Kingdom-conditioned view: The promise is limited to requests that advance God's redemptive mission (JFB); 'this mountain' refers specifically to obstacles to the gospel (e.g. the temple system).
What is clear: Jesus teaches that authentic faith is directed toward God, expressed in prayer that trusts His power, and must be accompanied by a willingness to forgive others.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of πίστιν θεοῦ (v.22) | The phrase refers to faith directed toward God, not faith that God possesses. | Some read it as a Hebraic superlative ('the strongest faith,' Clarke), while others see it as a genitive of source ('faith from God', a gift). Both are grammatically possible. |
| Does God always grant what we ask? (v.24) | Believers are called to pray with confidence that God hears and answers. | Some traditions stress the condition that the request must align with God's will (1 John 5:14); others emphasise the unconditional promise as an encouragement to faith, noting that the context assumes requests for the kingdom's advance (JFB). |
| Forgiveness as condition (vv.25, 26) | Forgiving others is essential for a healthy relationship with God. | Catholic and Orthodox teaching sees this as warning that unconfessed sin in relationships blocks grace; some Protestant traditions distinguish between the believer's standing (always forgiven in Christ) and the fellowship with God that is hindered by an unforgiving heart. |
| Originality of verse 26 | The passage warns against unforgiveness. | Verse 26 is absent from many early manuscripts (B, L, S, Coptic) and may be a later addition (Clarke, textual critics). Some translations include it in brackets; others omit it. |
Historical & Cultural Context
These verses sit squarely in the final week before Jesus’ crucifixion. Mark’s narrative moves day by day: Sunday’s triumphal entry, Monday’s temple cleansing and cursing of the fig tree, Tuesday morning’s discovery of the withered tree (Cambridge, Lange). Jesus and the Twelve are lodging at Bethany, a village about two miles east of Jerusalem, likely with Lazarus, Martha, and Mary (Gill). The imperfect verb in verse 19, ἐξεπορεύοντο (“they were going out”), implies a repeated action: each evening of that week Jesus left the city to avoid arrest before His hour came (Luke 21:37 confirms this pattern).
The withered fig tree functions as an enacted parable. In the Old Testament the fig tree often symbolises Israel’s spiritual fruitfulness (Jeremiah 8:13, Hosea 9:10). By cursing a tree that had leaves but no fruit, Jesus dramatises the judgment about to fall on the temple establishment, a house of prayer turned into a den of robbers (Mark 11:17). Peter’s astonished remark (“Look, Rabbi! The fig tree you cursed has withered away”) sets the stage for Jesus’ teaching on faith, prayer, and forgiveness. The “this mountain” in verse 23 likely refers to the Mount of Olives itself, looming before them as they walked, making the hyperbole concrete: if faith can move that mountain, it can overcome any obstacle, including the corrupt religious system.
Textual Notes
Verse 26 is absent from several important manuscripts (B, L, S, the Coptic version, and Theophylact; Clarke reports 16 others omit it). It was likely added to harmonise Mark with Matthew 6:14, 15. The consulted sources note no other significant textual variants in these verses.
Reception History
From the early church onward, these verses have been a central text for teaching on faith and forgiveness. The fig tree’s withering was often read allegorically: Augustine and others saw it as a symbol of the synagogue’s rejection of Christ. During the Reformation, the connection between faith and forgiveness was emphasised as guarding against both presumption and despair. In modern preaching, the passage is frequently used to challenge Christians to examine whether their prayer life is paired with a forgiving heart. Verse 24, ‘believe that you have received them’, has been taken up in the Word of Faith movement as a promise of prosperity, though most mainstream interpreters insist the context limits the promise to prayer aligned with God’s kingdom purposes.
Preaching This Verse
Three-point outline
- The enacted parable (vv.19, 21): The fig tree withered from the roots is God’s verdict on empty religion. Leaves without fruit invite judgment.
- Faith that moves obstacles (vv.22, 24): Jesus redirects the disciples’ awe from the miracle to God. Real faith trusts God’s power now, not later.
- Forgiveness as the gate of prayer (vv.25, 26): Standing before God, we must release others. An unforgiving heart clogs the channel of grace.
Five-point outline
- Why the fig tree? Judgment on fruitless religion (v.20).
- Faith’s object: not faith in faith, but faith in the God who raises the dead (v.22).
- Prayer with present-tense certainty: “believe that you have received them” (v.24).
- The condition of forgiveness: without it, prayer is hindered (v.25).
- The warning: an unforgiving spirit mirrors an unforgiven heart (v.26).
Illustration hooks
- A gardener who finds a tree full of leaves but no fruit in season, beautiful on the outside, useless within.
- Someone praying for a job while refusing to speak to a coworker. The disconnect between hands lifted to heaven and a clenched fist at home.
Questions your congregation is asking
- Does this mean God will give me anything I ask if I just believe hard enough?
- Is forgiving someone who hurt me deeply the same as letting them hurt me again?
- What if I struggle with doubt? Does that mean my prayer won’t be answered?
Leading a Discussion
This passage pulls together three strands of discipleship: the shocking judgment on the fig tree, the promise of mountain-moving faith, and the call to forgive. The group should notice how Jesus uses a visible miracle to teach invisible realities about the heart.
Discussion questions
- Why do you think Jesus caused the fig tree to wither? What was He communicating to His disciples, and to us?
- Verse 22 says, “Have faith in God.” What does it mean to make God the object of faith rather than the miracle itself?
- In verse 23 Jesus says not to doubt “in your heart.” How does your understanding of doubt (honest questions vs. settled unbelief) affect how you read this?
- Verse 24 says to believe you have received what you ask for. How is this different from simply repeating a wish or a formula?
- Why does Jesus connect forgiveness with answered prayer? Is He saying God’s forgiveness is conditional, or that an unforgiving heart reveals a deeper problem?
- How does the context of the temple cleansing (Mark 11:15, 18) help explain why Jesus placed these teachings right here?
- What is one area of your life where you need to move from “Lord, help me believe” to “Lord, I trust You with this now”?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Mark 11:11 | Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. |
| Luke 21:37 | Every day Jesus was teaching in the temple, and every night he would go out and spend the night on the mountain that is called Olivet. |
| John 12:36 | While you have the light, believe in the light, that you may become children of light.” Jesus said these things, and he departed and hid himself from them. |
| Job 18:16 | His roots will be dried up beneath. His branch will be cut off above. |
| Job 18:17 | His memory will perish from the earth. He will have no name in the street. |
| Job 20:5 | that the triumphing of the wicked is short, the joy of the godless but for a moment? |
| Job 20:7 | yet he will perish forever like his own dung. Those who have seen him will say, ‘Where is he?’ |
| Isaiah 5:4 | What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains that the phrase "Have faith in God" is actually a Hebrew idiom meaning "have the strongest faith," using God's name to intensify the quality. He also clarifies that "when ye stand praying" refers simply to whenever the duty of prayer is performed, not to a specific posture.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that the Greek word for doubt originally meant to discriminate or dispute, so "not doubting" describes a heart with no inner division or argument against God. He also notes the Jewish idiom of "removing mountains" as a familiar metaphor for a teacher's penetrating wisdom. Finally, he stresses that genuine faith cannot be separated from forgiving love, since such power must never serve hatred.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that this is Christ's only miracle of cursing, not blessing, making it uniquely designed to teach a lesson. He stresses that the withered fig tree represents moral obstacles to God's kingdom, which confident faith in God can remove. The promise about prayer is then broadened from evangelistic work to all prayer.
Lange's Commentary Reformed 1857
Lange
Vincent's Word Studies Evangelical 1887
Vincent highlights that the Greek phrase for "when evening was come" actually means "whenever evening came on," pointing to a repeated, daily practice rather than a single event. He also offers more literal renderings for other key words, such as "cometh to pass" and "have received."
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley argues that the fig tree's withering teaches a practical lesson about prayer: the same faith that could destroy a tree must also produce a forgiving heart. He insists that when we pray, we must forgive others, because without forgiveness our own requests are blocked.