Marcos 11
Augustine of Hippo · Comentário Patrístico (catena)
Marcos 11:4
"His disciples did not understand this at first; but when Jesus was glorified, then they remembered that this had been written of him and had been done to him," that is, when he had manifested the power of his resurrection.… In short, mentally comparing with the contents of Scripture what was accomplished both prior to and in the course of our Lord's passion, they found this also in Scripture, that it was in accordance with the utterance of the prophets that he sat on an ass's colt. — TRACTATE ON JOHN 51.6
Marcos 11:5-6
[(as quoted by Aquinas, AD 1274)] (de Con. Ev. ii. 66) Matthew says, an ass and a colt, the rest however do not mention the ass. Where then both may be the case, there is no disagreement, though one Evangelist mentions one thing, and a second mentions another; how much less should a question be raised, when one mentions one, and another mentions that same one and another. It goes on: And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had commanded, and they let them take it, that is, the colt. — Catena Aurea by Aquinas
Marcos 11:7
The master of humility is Christ who humbled himself and became obedient even to death, even the death of the cross. Thus he does not lose his divinity when he teaches us humility.… What great thing was it to the king of the ages to become the king of humanity? For Christ was not the king of Israel so that he might exact a tax or equip an army with weaponry and visibly vanquish an enemy. He was the king of Israel in that he rules minds, in that he gives counsel for eternity, in that he leads into the kingdom of heaven for those who believe, hope, and love. It is a condescension, not an advancement for one who is the Son of God, equal to the Father, the Word through whom all things were made, to become king of Israel. It is an indication of pity, not an increase in power. — TRACTATE ON JOHN 51.3-4
Marcos 11:9
"Hosanna," however, is a word of supplicating, as some say who know the Hebrew language, more declaring a feeling than signifying something. Just as in the Latin language there are words which we call interjections, as when in sorrow we say, Heu! Or when we are delighted, we say, Vah! Or when we are amazed, we say, "Oh, what a great thing!" For then oh signifies nothing except the feeling of one who is amazed. — TRACTATE ON JOHN 51.2
Marcos 11:12
Did Christ really want physically to relish and consume fruit himself when he sought the fruit of this fig tree? And if he had found it there, would he then even have eaten it? Did he really want to drink water when he said to the woman of Samaria, "Give me a drink"? When he was on the cross saying "I thirst," was this really all about his physical thirst? For what does Christ hunger more than our good works? For what does Christ thirst more than our faithful response? On the Psalms
Marcos 11:12
Mark, on his side, has recorded in connection with the second day what he had omitted to notice as occurring really on the first—namely, the incident of the expulsion of the sellers and buyers from the temple. On the other hand, Matthew, after mentioning what was done on the second day—namely, the cursing of the fig tree as he was returning in the morning from Bethany into the city—has omitted certain facts which Mark has inserted, namely, his coming into the city, and his going out of it in the evening, and the astonishment which the disciples expressed at finding the tree dried up as they passed by in the morning; and then to what had taken place on the second day, which was the day on which the tree was cursed, he has attached what really took place on the third day—namely, the amazement of the disciples at seeing the tree's withered condition, and the declaration which they heard from the Lord on the question of the power of faith. — HARMONY OF THE GOSPELS 2.68.131
Marcos 11:13
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 marvelled 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. 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). — SERMONS ON NEW TESTAMENT LESSONS 48.3
Marcos 11:15
[(as quoted by Aquinas, AD 1274)] (de Con. Evan. lib. ii. 67) John, however, relates this in a very different order, wherefore it is manifest that not once only, but twice, this was done by the Lord, and that the first time was related by John, this last, by all the other three. — Catena Aurea by Aquinas
Marcos 11:15
This account of the many sellers who were cast out of the temple was reported by all the Evangelists, including John, but in his case he introduces it in a completely different order.… John proceeds to tell us that he went up to Jerusalem at the season of the Jews' passover, and when he had made a scourge of small cords drove out of the temple those who were selling in it. This makes it evident that this act was performed by the Lord not on a single occasion, but twice over. Only in the first instance was it recorded by John, but in the last by the other three. — HARMONY OF THE GOSPELS 2.67
Marcos 11:15
[(as quoted by Aquinas, AD 1274)] (de Con. Evan. lib. ii. 68) In this again Mark does not keep the same order as Matthew; because however Matthew connects the facts together by this sentence, And he left them, and went out of the city into Bethany, (Matt. 21:17) returning from whence in the morning, according to his relation, Christ cursed the tree, therefore it is supposed with greater probability that he rather has kept to the order of time, as to the ejection from the temple of the buyers and sellers. Mark therefore passed over what was done the first day when He entered into the temple, and on remembering it inserted it, when he had said that He found nothing on the fig tree but leaves, which was done on the second day, as both testify. — Catena Aurea by Aquinas
Marcos 11:18
De Con. Evan, ii, 67: John, however, relates this in a very different order, wherefore it is manifest that not once only, but twice, this was done by the Lord, and that the first time was related by John, the last, by all the other three. de Con. Evan, ii, 68: In this again, Mark does not keep the same order as Matthew; because however Matthew connects the facts together by this sentence, "And He left them, and went out of the city into Bethany," returning from whence in the morning, according to his relation, Christ cursed the tree, therefore it is supposed with greater probability that he rather has kept to the order of time, as to the ejection from the temple of the buyers and sellers. Mark therefore passed over what was done the first day when He entered into the temple, and on remembering it inserted it, when he had said that He found nothing on the figtree but leaves, which was done on the second day, as both testify. Wherefore it is added, "For they feared Him, because all the people were astonished at His doctrine. For He taught themas one having authority, and not as the Scribes" and Pharisees, as is said elsewhere.
Marcos 11:20-21
[(as quoted by Aquinas, AD 1274)] (de Con. Evan. ii. 68) The meaning is not that it dried up at the time, when they saw it, but immediately after the word of the Lord; for they saw it, not beginning to dry up, but completely dried up; and they thus understood that it had withered immediately after our Lord spoke. — Catena Aurea by Aquinas
Marcos 11:23
Note that Jesus said "for him," not "for me," and not "for the Father." Yet it is certain that no human being does such a thing without God's gift and workings. Mark well that even if no actual instances of perfect righteousness may be found among humans, that does not rule out perfect righteousness as if it were formally impossible. For it might have been realized if only sufficient responsive willing had been applied, enough to suffice for so great a deed. — ON THE SPIRIT AND THE LETTER 63
Marcos 11:28
Fearing a stoning, but fearing more an admission of the truth, they answered the truth with a lie, reminiscent of the Scripture: "injustice has lied within herself." For they said, "We know not." And because they had shut themselves up against him, by asserting that they did not know what they knew, the Lord did not open up to them because they did not knock. For it has been said, "Knock and it will be opened to you." But they not only had not knocked that it might be opened, but by their denial they barricaded the door itself against themselves. And the Lord said to them, "Neither do I tell you by what authority I do these things." — TRACTATE ON JOHN 2.9