26. And taking leave of them, he went outside of the city unto Bethany, etc., up to, and all such things which you might ask in prayer, when believing, you will receive ^[360].

Taking leave of certain people, Jesus went out from the city of Jerusalem. After coming out from it, he was in Bethany rather than [be with] the chief priests and scribes of the people who saw “the marvels which he did and the children crying out in the temple saying, ‘Hosanna to the Son of David’” ^[361], and nevertheless became indignant at those who praised the Christ, and on account of this were reproved as though not having understood the [passage] Out of the mouth of babes and sucklings you have prepared praise? And since he took leave of those in Jerusalem and came to be outside of the city, on account of this [the city] fell and “stone upon stone” began not to remain but indeed to be razed until they all might be thrown down ^[362]. But he came unto Bethany, the HOUSE OF OBEDIENCE, the Church, where also he spent the night and rested, since he had in Jerusalem no “where he might lay [his] head” ^[363], seeing that these chief priests and scribes were in its midst. But when he rested in Bethany, the HOUSE OF OBEDIENCE, after the Church began to exist and Christ rested in it, then he returned unto the city which he had left and from which he had become outside. And while returning unto it, he became hungry, and seeing one fig tree along the way, the tree of the people, he came to it, and he found on it nothing edible but only an indication of life, for there were leaves without fruits on the fig tree. Then, since this fig tree was living (ἔμψυχος), wherefore he speaks as though it might hear the curse that befits it. This is what was communicated: for as long as the present age remains in place, may there no longer be fruit on you. For this reason the synagogue of the Jews is unfruitful, and this is the case for it “until the completion of the age,” until “the fullness of the gentiles might enter” ^[364]. And the fig tree withered, while Jesus was visiting [this] life with humans and <went about> among huma<ns as a human>. But when the disciples saw [this] they marveled, saying: How did the fig tree wither immediately? For with the eyes of the soul they saw the mystery of the withered fig tree and they marveled not just at its having withered, but as its having withered immediately, for they saw the fig tree [become] dry, [namely] the nation that is Israel.^[95] And while the disciples marveled at having seen the fig tree withered immediately, Jesus answered and said (confirming what is said by Amen) that if you have faith and do not doubt, not only will you do this with the fig tree, but even should you say to this mountain, ‘Be removed and be cast into the sea,’ it will be [so]. Therefore, the disciples who believe and do not doubt may perform also this [withering] of the fig tree, saying to it, “It was necessary that the word of God be spoken to you, but since you judge yourselves unworthy, behold we are turning to the nations” ^[365],^[96] and taking leave of it they make it wither up, in order that its life force might pass over to those from the gentiles, and that the Spirit which was at first connected to that people might change instead to those from the gentiles.

With a view to the disciples performing the [withering] of the fig tree the word of God <further> announces to them, if they have faith and do not doubt, that they may <also> say to the mountain <which is seen and> is shown by him, [that is,] to the opposing energy which is raised up against humans, Be removed and be cast into the sea, and it will be [so]. For the heavy mountain of vice is removed from each of those who are benefitted by the disciples of Jesus, when [Jesus] removes [Satan] as he conquers him, and Satan is cast into the sea, the abyss, when [Jesus] casts [Satan] into the place of punishment worthy of him. And concerning this sea it is said in the Psalms, “This great and wide sea; there ships go about, small animals with great ones, this dragon which you have formed to play in it” ^[366]. And in another Psalm: there “you crushed the heads of the drago<ns on the wat>er” ^[367], indicating that [it is] in the sea. And, there “you crushed the head of the dragon, you gave it as food to the people of Ethiopia” ^[368]. A mountain which is seen and shown by Jesus is taken away, therefore, with respect to each of those who are prepared^[97] for salvation by the Word, and it is cast into the sea in accordance with the word of the disciple of Jesus who succeeds in the teaching, who says to the mountain which is involved with each of those who hear, Be removed and be cast into the sea, and who says this while having faith and not doubting, in order that what is said might indeed come to pass. Indeed if he have faith and does not doubt, all such things as he might ask in prayer, while believing, he will receive [them].

27. This is the same Bethany where the friend of Jesus who rose from the dead dwelt ^[369]. And yet each one who obeys the word of God and has the word of obedience settled <and lodging> within himself, he too is a Bethany, a HOUSE OF OBEDIENCE, in which Jesus lodges and rests. But since one must take the matters from the things spoken [in a way that is] worthy of the wisdom of God by which the Gospels were written, do attend if it is not on account of those who understand more simply that he withdraws, taking leave of them he went outside of the city; for how could he have come to be outside of the city without taking leave of those with whom he was at first? But in regard to those who hear the things he says with greater understanding he does <not> completely take leave of the first group when he comes to the others, but he takes leave of the worthless and sinners, while having dealings with the righteous and with the others he comes to be with the [one group] and with the [other group]. But also when lodging in Bethany, he does not take leave of Bethany when he returns to the city, for it was indeed from Bethany that he returned to the city. ^And Jesus, who desires to continually partake in the righteous one (ἐν τῷ δικαίῳ)^[98] of the fruits of the <Holy> Spirit <in them>, became hungry,^[99] and the figs that are his <food> (if I may put it this way) which he eats when he is hungry is the love of the one who bears it as fruit, being the first “fruit of the Spirit,” and [then] joy, peace, longsuffering, and the rest ^[370]. So long as we are bearing such fruits, we will not be withered,^^[100] but whenever we do not provide <this> fruit to him when he appears and seeks [it] so that he may eat, it has been recorded in reference to us: May there no longer be fruit from you forever; for apart from the explanation delivered previously concerning the fig tree in reference to the people [of Israel] there is also one that refers the passage to each person, with fig tree being either withered or bearing fruit and living and being cultivated, in order that it might bear abundant fruit.

Perhaps just as “the sower went out to sow” with the seed and “some fell by the way and the birds of heaven came and ate it” ^[371], and others [fell] on the rocks and others on “the thorns” and others on “the fine” and good earth, so also there are different fig trees, and should a fig tree be on the fine and good earth, it indeed bears “fruit” and provides it to Jesus when he is hungry. But whenever [a fig tree] is “by the way,” as it was written of in the case of this tree, and seeing one fig tree on the way, it does not give fruit to Jesus when he comes. For he will find nothing on the fig tree that is “by the way” except leaves only. Wherefore he says to it, May there no longer be fruit from you forever, since it was “by the way” and with its leaves gave an indication of being alive but was without fruit. Insofar, then, as he does not come to a certain fig tree nor already seek its fruit, but patiently waits to see if in fact the fig tree will bear fruit, it is not withered. ^But when he appears and is hungry <and is seeking> our fruits, should we be found having nothing except the profession of faith alone ***^[101] with no fruits accompanying it, immediately we will be withered, losing the appearance of being faithful.^^[102] One can certainly find such people as have borne the name of the faith for a long time, giving the impression that they are alive, <but> they are in fact completely dry. One can also see such ones who, on account of not bearing fruit, are completely deserting the word and are withered. When, therefore, a [fig tree] does not give fruit to Jesus when he is hungry, it is withered, but another fig tree is commanded to be cut down, in order that it might not waste “the earth” ^[372]. So the disciples, when they see a certain [tree] with the impression of being alive being withered, they marvel, saying, How was the fig tree withered immediately?

We may understand this [passage] even further, when we apply the things according to the passage in one way, after giving careful attention to a certain figure that it is in trials that Jesus asks for fruits, let us say, when in persecution [the fruits of] confession and martyrdom, and when a woman seduces someone [the fruits of] of Joseph’s self-control and moderation ^[373], in the same way also for each trial there is a fruit that corresponds to it. But he who is not prepared to give to Jesus confession or self-control when he becomes hungry and stops to check for [these things], will be withered immediately, for he who denies will be withered, as will in like fashion he who fornicates, even though for the season before the trials he exhibits a living power and is similarly decked about with the leaves of the fig tree. The disciples marvel about these things, how Jesus on the one hand stops when he becomes hungry and seeks fruit, but when he does not find [any fruit] immediately “he spoke” “and it happened,” that immediately the fig tree that was not prepared to bear fruit was withered. It is often the case that someone can be a fig tree for many years without being withered, but when Jesus appears in the time of trial and demands fruit, he who does not give to him immediately is withered and he loses the life of so many years. And this happens because, according to the word of the Savior, “to all who have it will be given and he will have an abundance, but from the one who does not have, even what he seems to have will be taken from him” ^[374]. But each of the disciples, if he has faith and does not doubt, causes both what was done to the fig tree and what is suitably produced by it.

28. We also have the task to show how the disciple of Jesus, after seeking fruit on the fig tree and not finding [any], says to it, May there no longer be fruit from you forever, so that the fig tree might also be withered by him immediately. In regard to these things you should understand the person who has professed the things of the faith and seems to eat and drink in the name of Jesus and whom Jesus has instructed “in the wide places” of his soul ^[375]. Then should the disciple come, seeking the fruit of wisdom and logos in him in accordance with the profession concerning the teaching of the divine things, and seeking and inquiring after the logos, should he find no fruit there, and on account of this, present him to those observing [as] empty of Christ, let him present to the logos^[103] that it is impossible for it yet to have any fruit forever^[104] as it has been hindered by self-conceit. See, then, if in this matter, he who has faith and does not doubt acts in a similar way to Jesus at the [withering] of the fig tree.^[105] Indeed it is something better, for the deceptive fig tree which is deemed to be alive but does not bear fruit having been reproved that it is unfruitful, is shown [to be] dry by the words of Jesus’ disciples, rather than still deceiving “the hearts of those who are innocent” and easily deceived ^[376] by being reckoned as alive and with the pretension <of the profession>. The work of both Jesus and his disciples with regard to the withered fig tree is shown [to be] good. And (I think) in each unfaithful and lawless person a mountain is situated that corresponds with unbelief and lawlessness, which is removed and cast into the sea of its destruction by the word of Jesus’ disciples. Indeed all such things that they might ask in prayer, while believing, Jesus’ disciples will receive, seeing that disciples ask for nothing that is unnecessary, and seeing that they trust in the Teacher, they ask for nothing other than great and heavenly things. For Jesus says to his disciples, “Ask for great things, and small things will be added to besides; and ask for heavenly things, and earthly things will be added to you besides” ^[377].

29. As for Mark, when recording the things with regard to the passage, he added something incongruous^[106] (as regards the letter), writing that “when” Jesus “saw from afar the fig tree having leaves, he came [to it]” as though to find something “on it”; but “after coming to it,” and finding nothing “except leaves” only (“for it was not the season for figs”) “he answered and said to it, ‘No longer may anyone eat fruit from you forever’” ^[378]. For someone might say, since “it was not the season for figs,” how did Jesus come as though to find something “on it” and how is he just to say to it, “No longer may one eat any fruit from you forever”? With regard to this it will be said that the fruits of Spirit recounted by the Apostle—love, joy, peace, longsuffering, kindness, goodness, faith, gentleness, self-control ^[379]—have a time when they produce in their own season. But how much better if, when surrounding conditions call forth opposition to bearing fruit, someone can nevertheless produce the fruits of the Spirit even then because he has been greatly benefitted from the word. This is what I am saying: Love is one fruit of the Spirit. And when it is the season for it, it is not difficult then to produce the fruit of showing love. Indeed to love a loving person is a fruit of the Spirit, yet surely that is not “out of season” for figs (if I may put it that way). But when someone is summoned to hate the person who believes, by deceiving him and plotting and ***^[107] being hindered by character, so that [this person] seems worthy of being hated, and the righteous man does not hate this person but (as a son “of him who causes the sun to rise upon the evil and the good” ^[380]) in fact loves him then, as it were, producing the fruit of love when it is not the season for figs, he is blessed. You may understand the [fruit] of joy in a similar way, for it is not difficult to bear the fruit of the Spirit, joy, when there is nothing calling forth grieving and being displeased. But whenever the surrounding conditions call forth grief and despondency and displeasure, yet that person advances in this [fruit] from the benefit according to the logos,^[108] so as to be satisified <even> in seasons that seem unpleasing, and to rejoice in seasons of being dishonored and scourged, and generally in every circumstance and season to remember to “rejoice always” ^[381], this person may be blessed who bears the fruit of joy even when figs are “out of season” (if I may put it that way).

It would not be difficult to give a similar account with respect to the other fruits. For God desires him who would approach his own logos to be better than human nature and he requires of him incredible works more of God than of man (if I may put it in such a way). Wherefore he says to all whom he calls unto blessedness: “I myself said, ‘You are gods and all sons of the Most High,’” but censuring those who do not wish to be deified and to become sons of the Most High he says, “But you will die as men” ^[382]. For in accordance with each sin, when we are “fleshly and” going about “in human fashion” ^[383], we are effecting nothing other than [our own] “dying,” and it is clear that “if” we live “according to the flesh,” we must “die” ^[384], as the Apostle teaches. These things [we have said] on account of [the passage], “for it was not the season for figs.” And according to Mark, when Peter sees “the fig tree withered from the roots” ^[385], he says to the Savior: “Behold the fig tree which you cursed has withered” ^[386], for the [tree] that does not bear fruit for the Word when he seeks [it] is deserving of the curse from the Word.^[109] And in conclusion the Word contains something that encourages the person who believes that he will receive, for otherwise we will receive nothing, except we ask. Let, therefore, the account be worthy indeed of obtaining which things we ask, and [let] the prayer sent up with understanding [be] worthy of succeeding, and may the heavenly and great requests also be worthy of being granted by God.