Marcos 11

Theophylact of Ohrid

Marcos 11:1

[(as quoted by Aquinas, AD 1274)] That thus, if they were willing, they might recognise His glory, and by the prophecies, which were fulfilled concerning Him, know that He is very God; and that if they would not, they might receive a greater judgment, for not having believed so many wonderful miracles. Describing therefore this illustrious entrance, the Evangelist says, And when they came nigh unto Jerusalem, and Bethany, at the mount of Olives, he sendeth forth two of his disciples. — Catena Aurea by Aquinas

Marcos 11:1-6

Jesus often came to Jerusalem at other times as well, but never with such glory as now. Before, on account of the envy of the Jews, He concealed Himself, but now, since the time of suffering determined by Him Himself had come, He goes openly, so that they, if they wished, might understand His glory and through the fulfillment of the prophecies upon Him might come to know the truth. And if they did not wish to understand, then so that this circumstance might serve toward their greater condemnation, as those who did not believe even after such glorious miracles. For see how many signs there are here! The Lord told the disciples that they would find a young donkey; He said that they would be hindered, and then, when the disciples would say that the Lord requires it, they would be permitted to take it. For it is no small thing that the apostles were allowed to lead away the colt; this could not have been, had the power of God not been acting upon its owners, moving them to release the colt; they were poor, working people. And one must know that the Lord did not do this without purpose, for before He had not required a colt, but on foot He traversed Galilee and Judea many times, but through this He was showing that He would gain mastery over the gentile nations, who were unsubmissive and untaught, like young donkeys: they were bound by their sins "in the street," that is, in this life, "at the gate," that is, outside the Church. But the disciples loosed them through baptism and faith, and they bore the Lord upon their shoulders, and the apostles placed upon them their garments, that is, all the true rules of virtue. Before, the gentiles, being naked, were unseemly and committed lawless deeds, but from the time they were brought to Christ by the apostles, they learned to walk with propriety, and therefore Christ was borne by them. And who were the owners of the colt who hindered the apostles from taking it? Without doubt, the demons. However, the apostles were stronger than they. — Commentary on Mark

Marcos 11:2-4

[(as quoted by Aquinas, AD 1274)] Now consider how many things the Lord foretold to His disciples, that they should find a colt; wherefore it goes on, And as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat, loose him, and bring him; and that they should be impeded in taking it, wherefore there follows, And if any man say unto you, Why do ye this? say ye, The Lord hath need of him; and that on saying this, they should be allowed to take him; wherefore there follows, And straightway he will send him hither; and as the Lord had said, so it was fulfilled. Thus it goes on: And they went their way, and found the colt tied by the door without, in a place where two ways meet; and they loose him. — Catena Aurea by Aquinas

Marcos 11:4

[(as quoted by Aquinas, AD 1274)] Or else, in a place where two roads meet, that is, in this life, but it was loosed by the disciples, through faith and baptism. — Catena Aurea by Aquinas

Marcos 11:5-6

[(as quoted by Aquinas, AD 1274)] But they would not have allowed this, if the Divine power had not been upon them, to compel them, especially, as they were country people and farmers, and yet allowed them to take away the colt. Or else, those who prevent them are the devils, who were weaker than the Apostles. — Catena Aurea by Aquinas

Marcos 11:7

[(as quoted by Aquinas, AD 1274)] It goes on: And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. The colt, however, was not necessary to Him, but He sent for it to show that He would transfer Himself to the Gentiles. — Catena Aurea by Aquinas

Marcos 11:7-10

As long as the common people remain uncorrupted, they recognize what is beneficial. This is why they now pay honor to Jesus, each according to his ability. But what did they say as they glorified Him? They borrowed their song from David, and the word "Hosanna," according to some, means "salvation," while according to others it means "a song." But the first opinion is better, for in the one hundred and seventeenth psalm it says: "O Lord, save us," which in Hebrew is written "Hosanna." They called Christ's Kingdom the "Kingdom of David," first because Christ descended from the seed of David, and second because David means "strong of hand." And who else is so strong of hand as the Lord, whose hands have accomplished such wondrous works? But let us also spread our garments, that is, our flesh, for the flesh is the garment of the soul, and let us submit it to the Lord. Let us pave the path of our life by cutting branches from the trees, that is, by imitating the lives of the saints. For the saints are like trees from which one who imitates their virtues cuts branches. But let our deeds, both those that precede and those that follow, be to the glory of God. For some showed a good beginning in their earlier life, yet their subsequent life was not the same and did not serve to the glory of God. — Commentary on Mark

Marcos 11:8

[(as quoted by Aquinas, AD 1274)] Let us also strew the way of our life with branches which we cut from the trees, that is, imitate the saints, for these are holy trees, from which, he who imitates their virtues cuts down branches. — Catena Aurea by Aquinas

Marcos 11:9

[(as quoted by Aquinas, AD 1274)] But both those of our deeds which go before and those which follow after must be done to the glory of God; for some in their past life make a good beginning, but their following life does not correspond with their former, neither does it end to the glory of God. — Catena Aurea by Aquinas

Marcos 11:10

[(as quoted by Aquinas, AD 1274)] But they called the kingdom of Christ, that of David, both because Christ was descended from the seed of David, and because David means a man of a strong hand. For whose hand is stronger than the Lord's, by which so many and so great miracles were wrought. — Catena Aurea by Aquinas

Marcos 11:11

Jesus entered the temple and soon went out of it again, showing by this that He was already leaving it to desolation and plunder. He departs to Bethany, which means "house of obedience," for, leaving the disobedient and hard-hearted, He now goes with His disciples to those obedient to Him. — Commentary on Mark

Marcos 11:11-14

[(as quoted by Aquinas, AD 1274)] Wishing to show His disciples that if He chose He could in a moment exterminate those who were about to crucify Him. In a mystical sense, however, the Lord entered into the temple, but came out of it again, to show that He left it desolate, and open to the spoiler. — Catena Aurea by Aquinas

Marcos 11:12-14

But let us also examine the account of the fig tree, for here something seemingly strange and harsh appears. First, Jesus was hungry early in the morning; second, He demands fruit when the season for figs had not yet come; and furthermore, He punishes an insensible tree. For in what He says and does here, there was a special providence. Until now Jesus had often worked miracles, but only for the benefit of people. But the disciples had not yet seen Him do harm to anyone. Now, in order to show the disciples that He can also punish, and that, if He wished, He could in a single hour destroy those intending to crucify Him, He manifests His power upon an insensible tree. And the miracle was truly great in that a tree so full of sap withered at once, for the fig tree is more full of sap than almost all other trees. That He hungered early in the morning — this He permitted His flesh to experience by a special providence; and He seeks fruit prematurely on the fig tree for the purpose, as I said above, of showing the disciples that He can also punish. And this fig tree was at the same time a figure of the Jewish synagogue, which had only leaves, that is, the Law, which provided nothing but a shadow, while they bore no fruit at all. But Jesus hungered for their salvation. He says: "My food is to do the will of Him who sent Me" (John 4:34), and this will of God consists in converting sinners. Since, however, the synagogue had no fruit, it was cursed and withered, having (no longer among it) neither prophets nor teachers. — Commentary on Mark

Marcos 11:15-18

John also narrates the expulsion of the money changers by Jesus, but he speaks of this at the beginning of the Gospel, whereas this one (Mark) speaks of it toward the end. Therefore one must think that this (latter) expulsion was the second, which serves to the greater condemnation of the Jews, since they did not repent despite the Lord having acted thus with them on more than one occasion. He calls the Temple a "den of robbers" on account of the covetousness of the money changers. For the robber race is given over to plundering. And since the sellers in the Temple also traded in sacrificial animals for the sake of gain, they too were called robbers. The "money changers" were engaged in the exchange of money. The Lord presents the prophet Isaiah as well as their accuser, who says: "My house shall be called a house of prayer" (Is. 56:7). Let us therefore pray that we too may not be cast out of the church! For many come to our church as well in order to sell what is good and buy what is bad. There are also those who, arranging and managing church affairs, have tables full of money: they do everything out of greed. Overturned also are the seats of those who sell doves, that is, the thrones of hierarchs who sell spiritual gifts, for the dove is an image of the Holy Spirit. May the Lord cast out such a bishop from his bishopric, for cursed is he who ordains for money. In like manner, he also sells his dove who sells to the devil the grace and purity received in baptism. For this reason he too is cast out of the Church. — Commentary on Mark

Marcos 11:15-18

[(as quoted by Aquinas, AD 1274)] He calls moneychangers, changers of a particular sort of money, for the word means a small brass coin. There follows, and the seats of them that sold doves. But if a man by sinning gives up to the devil the grace and purity of baptism, he has sold his Dove, and for this reason is cast out of the temple. There follows, And would not suffer that any man should carry any vessel through the temple. Further, He calls the temple, a den of thieves, on account of the money gained there; for thieves always troop together for gain. Since then they sold those animals which were offered in sacrifice for the sake of gain, He called them thieves. Which also turns to the greater condemnation of the Jews, because though the Lord did this so many times, nevertheless they did not correct their conduct. — Catena Aurea by Aquinas

Marcos 11:20-21

[(as quoted by Aquinas, AD 1274)] The greatness of the miracle appears in the drying up so juicy and green a tree. But though Matthew says that the fig tree was at once dried up, and that the disciples on seeing it wondered, there is no reason for perplexity, though Mark now says, that the disciples saw the fig tree dried up on the morrow; for what Matthew says must be understood to mean that they did not see it at once, but on the next day. — Catena Aurea by Aquinas

Marcos 11:20-21

Although Matthew says that the fig tree withered at once and that the disciples, seeing this, marveled, do not be troubled hearing now from Mark that they saw the withered fig tree only on the next day. What Matthew said should be understood thus: "And the fig tree withered at once" — stop here; then read: "Seeing this, the disciples marveled." When did they see it? — not at once, but on the next day. Whoever understands it this way will encounter no difficulty. — Commentary on Mark

Marcos 11:22-23

[(as quoted by Aquinas, AD 1274)] Consider the Divine mercy, how it confers on us, if we approach Him in faith, the power of miracles, which He Himself possesses by nature, so that we should be able even to change mountains. — Catena Aurea by Aquinas

Marcos 11:22-23

Notice, then, how Christ here appears as God. For through the prophets the Lord says: "I dry up the green tree, and make the dry tree flourish" (Ezek. 17:24). But marvel at God's love for mankind in that even to us, who become like God through faith, He gives the wonder-working power that belongs to Him by nature, so that we can even move mountains. A mountain is, in the spiritual sense, a proud mind, lofty and obstinate. Therefore, whoever sees himself overcome by the passion of pride, striving to drive it out of himself, should seek the visitation and help of God. For he is proud who says that he does everything himself and not by the help of God. Such a person should rebuke this mountain, that is, pride, and say to it: "Be taken up and cast into the sea," that is, into worldly people who are in the sea of this life and are unbelievers, while he himself should "not doubt," that is, not fall away from God. For the proud person falls away from God, saying: I owe nothing to God and have no need of His help. — Commentary on Mark

Marcos 11:24

[(as quoted by Aquinas, AD 1274)] For whosoever sincerely believes evidently lifts up his heart to God, and is joined to Him, and his burning heart feels sure that he has received what he asked for, which he who has experienced will understand; and those persons appear to me to experience this, who attend to the measure and the manner of their prayers. For this reason the Lord says, Ye shall receive whatsoever ye ask in faith; for he who believes that he is altogether in the hands of God, and interceding with tears, feels that he as it were has hold of the feet of the Lord in prayer, he shall receive what he has rightly asked for. — Catena Aurea by Aquinas

Marcos 11:24

He who believes firmly directs his heart toward God and, to use the words of David, pours out his soul before God, and he who turns his soul toward God is united with Him, and his heart, being warmed (by grace), is assured that it will receive what is asked. He who has experienced this understands. And I think that all who are even somewhat attentive have experienced this. Therefore the Lord also says that you will receive everything that you ask with faith. God gives everything to the believer when he expresses all his desires before Him in prayer with tears and, as it were, clings to the feet of the Master. — Commentary on Mark

Marcos 11:25-26

[(as quoted by Aquinas, AD 1274)] Again, would you in another way receive what you ask for? Forgive your brother, if he has in any way sinned against you; this is also what is added: And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. — Catena Aurea by Aquinas

Marcos 11:25-26

And do you wish to receive what you ask in yet another way? Forgive your brother if he has sinned in anything against you. See how easy it is to receive the gift of God! — Commentary on Mark

Marcos 11:27-33

Enraged that Christ had driven the money-changers out of the temple, they come to Him with the question: "By what authority do You do these things?" They were, as it were, saying to Him reproachfully: "Who are You to do this? Were You appointed as a teacher? Were You ordained as a high priest?" They said this trying to put Him in a difficult position, so as to trap Him. If He had said, "I do this by My own authority," they would have stoned Him as one opposed to God, and if He had said, "By the authority of God," then they could have drawn the people away from Him, since He claimed to be God. But the Lord poses a question to them about John, not without reason and not with any cunning. But since John had testified about Him, He asks the malicious Jews about John, so that if they acknowledged John as a messenger of God, they would be compelled to accept John's testimony about Christ as well. And since they could not give any answer, He, in order to humble them even more, says: "Neither will I tell you." He did not say, "I do not know what to answer you," but "Neither will I tell you," that is, since you act with malice, I do not deem you worthy of an answer. — Commentary on Mark

Marcos 11:27-33

[(as quoted by Aquinas, AD 1274)] They were angry with the Lord, for having cast out of the temple those who had made it a place of merchandize, and therefore they come up to Him, to question and tempt Him. Wherefore it is said: And they come again to Jerusalem: and as he was walking in the temple, there come to him the Chief Priests, and the Scribes, and the elders, and say unto him, By what authority doest thou these things? and who gave thee authority to do these things? As if they had said, Who art thou that doest these things? Dost thou make thyself a doctor, and ordain thyself Chief Priest? Further, they said this, thinking to bring Him to judgment, so that if He said, by mine own power, they might lay hold upon Him; but if He said, by the power of another, they might make the people leave Him, for they believed Him to be God. But the Lord asks them concerning John, not without a reason, nor in a sophistical way, but because John had borne witness of Him. Wherefore there follows: And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven, or of men? answer me. — Catena Aurea by Aquinas