返回Chapter 11
Chapter 11
Chapter Eleven
Mk. 11:1. When they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus sends two of His disciples
Mk. 11:2. And He says to them: Go into the village that is directly before you; and entering into it, you will immediately find a young donkey tied up, on which no one among men has sat; untie it and bring it.
Mk. 11:3. And if anyone says to you, "Why are you doing this?" — answer that He is needed by the Lord; and immediately he will send him here.
Mk. 11:4. They went and found a young donkey tied at the gate outside on the street, and untied it.
Mk. 11:5. And some of those standing there said to them: What are you doing? Why are you untying the colt?
Mk. 11:6. They answered them just as Jesus had commanded; and they let them go.
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.
Mk. 11:7. And they brought the colt to Jesus, and cast their garments on him; and Jesus sat upon him.
Mk. 11:8. And many spread their garments on the road; while others cut branches from the trees and spread them on the road.
Mk. 11:9. And those who went before and those who followed cried out: Hosanna! Blessed is He who comes in the name of the Lord!
Mk. 11:10. Blessed is the coming kingdom of our father David in the name of the Lord! Hosanna in the highest!
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.
Mk. 11:11. And Jesus entered into Jerusalem, and into the temple; and when He had looked round about upon all things, as it was now eventide, He went out unto Bethany with the twelve.
Mk. 11:12. On the next day, when they had come out of Bethany, He was hungry;
Mk. 11:13. And seeing from afar a fig tree covered with leaves, He went to see if He would find anything on it; but when He came to it, He found nothing but leaves, for it was not yet the season for figs.
Mk. 11:14. And Jesus said to it: henceforth let no one eat fruit from you forever! And His disciples heard it.
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. 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.
Mk. 11:15. They came to Jerusalem. Jesus, entering the temple, began to drive out those selling and buying in the temple; and He overturned the tables of the money changers and the seats of those selling doves;
Mk. 11:16. And He did not allow anyone to carry any vessel through the temple.
Mk. 11:17. And He taught them, saying: is it not written: "My house shall be called a house of prayer for all nations" (Isa. 56:7)? But you have made it a den of robbers.
Mk. 11:18. And the scribes and chief priests heard it, and sought how they might destroy Him, for they feared Him, because all the people were astonished at His teaching.
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.
Mk. 11:19. When evening came, He went out of the city.
Mk. 11:20. Early in the morning, passing by, they saw that the fig tree had dried up from the roots.
Mk. 11:21. And Peter, remembering, says to Him: Rabbi! Look, the fig tree which You cursed has withered.
Mk. 11:22. Jesus, answering, says to them:
Mk. 11:23. Have faith in God, for truly I say to you, if anyone says to this mountain: Be lifted up and cast into the sea, and does not doubt in his heart, but believes that what he says will come to pass — it will be done for him, whatever he says.
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. 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.
Mk. 11:24. Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.
Mk. 11:25. And when you stand praying, forgive, if you have anything against anyone, so that your Father in Heaven may also forgive you your trespasses.
Mk. 11:26. But if you do not forgive, neither will your Heavenly Father forgive you your trespasses.
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. 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!
Mk. 11:27. They came again to Jerusalem. And as He was walking in the temple, the chief priests and the scribes and the elders came to Him.
Mk. 11:28. And they said to Him: By what authority do You do these things? And who gave You this authority to do these things?
Mk. 11:29. Jesus said to them in answer: I will also ask you about one thing; answer Me, and then I will tell you by what authority I do these things.
Mk. 11:30. Was the baptism of John from heaven, or from men? Answer Me.
Mk. 11:31. They reasoned among themselves: if we say, from heaven, then He will say: why then did you not believe him?
Mk. 11:32. but to say, "from men" — they feared the people, because everyone held that John truly was a prophet.
Mk. 11:33. And they answered and said unto Jesus: we do not know. Then Jesus said unto them in answer: neither will I tell you by what authority I do these things.
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.
Mk. 11:1. When they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus sends two of His disciples
Mk. 11:2. And He says to them: Go into the village that is directly before you; and entering into it, you will immediately find a young donkey tied up, on which no one among men has sat; untie it and bring it.
Mk. 11:3. And if anyone says to you, "Why are you doing this?" — answer that He is needed by the Lord; and immediately he will send him here.
Mk. 11:4. They went and found a young donkey tied at the gate outside on the street, and untied it.
Mk. 11:5. And some of those standing there said to them: What are you doing? Why are you untying the colt?
Mk. 11:6. They answered them just as Jesus had commanded; and they let them go.
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.
Mk. 11:7. And they brought the colt to Jesus, and cast their garments on him; and Jesus sat upon him.
Mk. 11:8. And many spread their garments on the road; while others cut branches from the trees and spread them on the road.
Mk. 11:9. And those who went before and those who followed cried out: Hosanna! Blessed is He who comes in the name of the Lord!
Mk. 11:10. Blessed is the coming kingdom of our father David in the name of the Lord! Hosanna in the highest!
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.
Mk. 11:11. And Jesus entered into Jerusalem, and into the temple; and when He had looked round about upon all things, as it was now eventide, He went out unto Bethany with the twelve.
Mk. 11:12. On the next day, when they had come out of Bethany, He was hungry;
Mk. 11:13. And seeing from afar a fig tree covered with leaves, He went to see if He would find anything on it; but when He came to it, He found nothing but leaves, for it was not yet the season for figs.
Mk. 11:14. And Jesus said to it: henceforth let no one eat fruit from you forever! And His disciples heard it.
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. 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.
Mk. 11:15. They came to Jerusalem. Jesus, entering the temple, began to drive out those selling and buying in the temple; and He overturned the tables of the money changers and the seats of those selling doves;
Mk. 11:16. And He did not allow anyone to carry any vessel through the temple.
Mk. 11:17. And He taught them, saying: is it not written: "My house shall be called a house of prayer for all nations" (Isa. 56:7)? But you have made it a den of robbers.
Mk. 11:18. And the scribes and chief priests heard it, and sought how they might destroy Him, for they feared Him, because all the people were astonished at His teaching.
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.
Mk. 11:19. When evening came, He went out of the city.
Mk. 11:20. Early in the morning, passing by, they saw that the fig tree had dried up from the roots.
Mk. 11:21. And Peter, remembering, says to Him: Rabbi! Look, the fig tree which You cursed has withered.
Mk. 11:22. Jesus, answering, says to them:
Mk. 11:23. Have faith in God, for truly I say to you, if anyone says to this mountain: Be lifted up and cast into the sea, and does not doubt in his heart, but believes that what he says will come to pass — it will be done for him, whatever he says.
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. 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.
Mk. 11:24. Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.
Mk. 11:25. And when you stand praying, forgive, if you have anything against anyone, so that your Father in Heaven may also forgive you your trespasses.
Mk. 11:26. But if you do not forgive, neither will your Heavenly Father forgive you your trespasses.
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. 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!
Mk. 11:27. They came again to Jerusalem. And as He was walking in the temple, the chief priests and the scribes and the elders came to Him.
Mk. 11:28. And they said to Him: By what authority do You do these things? And who gave You this authority to do these things?
Mk. 11:29. Jesus said to them in answer: I will also ask you about one thing; answer Me, and then I will tell you by what authority I do these things.
Mk. 11:30. Was the baptism of John from heaven, or from men? Answer Me.
Mk. 11:31. They reasoned among themselves: if we say, from heaven, then He will say: why then did you not believe him?
Mk. 11:32. but to say, "from men" — they feared the people, because everyone held that John truly was a prophet.
Mk. 11:33. And they answered and said unto Jesus: we do not know. Then Jesus said unto them in answer: neither will I tell you by what authority I do these things.
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.