The Christian message is not a bland appeal to spirituality
but a rigorous moral, human and religious commitment.

G. Ravasi

Even the little parable of the barren fig tree has found an expression in art. For example, Abel Grimmer (1570-1619) illustrated the story of Jesus with warm and soft colours, within a large peasant background and with a wealth of details, typical of the Flemish tradition. The Gospel text specifies, however, that this sterile fig tree is in a vineyard. The vineyard represents Israel (the Church) while the fig tree symbolizes its
work (or that of believers in Christ). Be careful then: Jesus does not reproach the vineyard but the fig tree. Outside of metaphor, he does not blame Israel but its work. Israel is and remains forever the chosen people. It is its conduct that is blamed and subjected to judgment. In a word: the chosen people did not want to recognize in Jesus the fulfilment of the promises of God made to the Fathers (and condemned themselves to sterility); they did not know how to recognize the divine kairos, so the presence of Jesus was rejected. However, with Jesus there is no execution of judgment; he inaugurates the time of mercy so that his people, but also every man of good will, can return to God. But the time of mercy is not the time of those who think: «God is patient, why rush one’s conversion?». God is certainly patient, but one cannot postpone one’s conversion. The prolonged time is a sign of mercy, but not the absence of judgment. A final aspect: the barren fig tree represents the people of God, the believing community, the individual Christian. It is not a new image, think for example of the prophet Jeremiah when he writes: «There are no grapes in the vine nor fruit on the fig tree, the leaves have withered» (8:13). It should be noted that in Jesus’ time, the Jews read the prophetic warning applying it to the people of the past. It is one of the most subtle temptations – yesterday as today – to devalue the word of God, nullifying it. The parable is told instead for us, today.

Commentary by b. Sandro Carotta, osb
Abbazia di Praglia (Italy)

Translation by f. Mark Hargreaves,
Prinknash Abbey