The texts from the Roman Catholic Lectionary today challenge us to contemplate our response to encounters with the Divine that occur “out of season”.
Unexpected encounter
The reading from the Book of Sirach is a hymn in honour of our ancestors.
* [44:1–15] The reader is here introduced to those people of Israel, later mentioned by name, who through various achievements and beneficial social activities have acquired great renown (vv. 1–8, 14–15); and also to those who, though forgotten, endure through the fruit of their virtues and through their families because of God’s covenant with them (vv. 9–15).1
Psalm 149 is praise for God’s goodness to Israel.
* [Psalm 149] A hymn inviting the people of Israel to celebrate their God in song and festive dance (Ps 149:1–3, 5) because God has chosen them and given them victory (Ps 149:4). The exodus and conquest are the defining acts of Israel; the people must be ready to do again those acts in the future at the divine command (Ps 149:6–9).2
In the Gospel of Mark, Jesus curses the Fig Tree, cleanses the Temple, and returns to the withered Fig Tree.
* [11:12–14] Jesus’ search for fruit on the fig tree recalls the prophets’ earlier use of this image to designate Israel; cf. Jer 8:13; 29:17; Jl 1:7; Hos 9:10, 16. Cursing the fig tree is a parable in action representing Jesus’ judgment (Mk 11:20) on barren Israel and the fate of Jerusalem for failing to receive his teaching; cf. Is 34:4; Hos 2:14; Lk 13:6–9.3
Edward Morse asks how might these lessons shape our prayers? Will we ask for a sign -- for a mountain to be cast into the sea? Or will we instead seek after goodness – including the good of forgiveness and the transformation that comes from opening up channels for mercy by extending it to others?
Lord, today help us to ponder honestly, to listen patiently, and to trust you for the answers we need. We have no real control over today, let alone tomorrow. All time is in your hands. Help us to leave pretense aside and honestly and humbly come to you as we are, seeking your mercy and sharing its blessings with others. Thanks be to God.4
Don Schwager quotes “Attaining the fruit of mercy and goodness in the school of Christ,” by Augustine of Hippo, 354-430 A.D.
"Some who witnessed Christ's miracles did not understand what they meant, and how they spoke to those who knew they had special meaning. They wondered only at the miracles themselves. Others both marveled at the miracles, and attained some preliminary understanding of them. For this we must come to the school of Christ himself. Those fixed only upon the plain sense of Scripture tend to focus merely upon miracle for miracles' sake. Hence they may prematurely conclude that Jesus himself was ignorant of the time of the year, something any ordinary farmer could discern. For it was not yet the season for the tree to bear fruit. Nevertheless, since he was hungry, he looked for fruit on the tree (Mark 11:13). Does this imply that Christ knew less than what every peasant could easily discern? Surely not. Wouldn't you expect the maker of the fig tree to know what the ordinary orchard worker would know in a snap? So when he was hungry he looked for fruit on the tree, but he seemed to be looking for something more from this tree. He noted that the tree had no fruit, but was full of leaves. It was at that point that he cursed it, and it withered away. So what terrible thing had the poor tree done simply in not bearing fruit? Could the tree reasonably be faulted for its fruitlessness? No. But human beings who by their own free will decide not to bear fruit - that is a different matter. Those found wanting in accountability in this case are those who had the benefit of the law, which was meant to bear fruit, but they had no fruit to show for it. They had a full growth of leaves (the law), yet they bore no fruit (works of mercy)." (excerpt from SERMONS ON NEW TESTAMENT LESSONS 48.3.16)5
The Word Among Us Meditation on Mark 11:11-26 comments that these examples of Jesus’ anger can be frightening. But remember the bigger picture: left to our own devices, we humans cannot bear fruit. It is as the prophet Isaiah said, “We have all withered like leaves, and our crimes carry us away like the wind” (64:5). But just as Jesus entered the Temple, God has entered our story to set things right. He didn’t abandon his people; instead, he gave his life for us. So yes, Jesus cursed the fruitless fig tree, but he replaced it with another tree, the cross. And that tree, planted in our hearts, has the power to bear “fruit that will remain” (John 15:16).
You are not a withered, fruitless tree, and Jesus is not angry with you! By your baptism you have his own divine life in you, and that life is capable of producing abundant, lasting fruit. No doubt you have already seen some of this fruit—perhaps in healed wounds, reconciled friendships, or growth in virtue. But Jesus is not done with you. He still wants you to bear even more fruit. And he can help you, just as long as you stay close to him and try to follow his ways. “Lord, Jesus, come into my life more deeply today so that I can bear fruit for you.”6
Friar Jude Winkler notes that Sirach speaks about Jewish heroes in a time when Greek culture dominated the region. Jesus seeking fruit from the fig tree in the wrong season points to His rejection by the Pharisees as an unexpected Messiah. Friar Jude reminds us of God as a parent who always provides the best for His children.
Fr. Richard Rohr, OFM, comments that Jesus’ foundational and even dualistic bias is always against false power and in favor of the powerless. Unfortunately, Christians have managed to avoid most of what Jesus taught so unequivocally and with dualistic clarity: nonviolence, sharing of resources, simplicity, loving our enemies.
History shows that we will almost always compromise or completely avoid the Gospel issues of justice, power, money, and inclusion. Only a small number of Christians have learned the contemplative response to these same social evils, but the number is growing. More and more individuals are finally learning the artful balance of practicing clear-headed critique and open-door compassion—at the same time! These are people who recognize the human need for restitution, making amends, and full public accountability, and the divine capacity for forgiveness and patience. If either are sacrificed, we do not have the full Gospel. Yes, it is still a small minority who know how to do both, but they are the hope of the world.7
We are comfortable when things are as expected, yet we are called to deal with unexpected events in forgiveness and love.
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