1 και οτε εγγιζουσιν εις ιερουσαλημ εις βηθσφαγη βηθφαγη και βηθανιαν προς το ορος των ελαιων αποστελλει δυο των μαθητων αυτου
Bede · AD 735 (ubi sup.) Bethany again means the house of obedience, because by teaching many before His Passion, he made for Himself a house of obedience; and it is said to be placed on the mount of Olives, because He cherishes His Church with the unction of spiritual gifts, and with the light of piety and knowledge.
Pseudo-Chrysostom · AD 1274 (Cat. in Marc. Oxon.) Not indeed that He was compelled by necessity to ride on a colt from the mount of Olives to Jerusalem, for He had gone over Judæa and all Galilee on foot, but this action of His is typical. It goes on: And many spread their garments in the way: that is, under the feet of the colt; and others cut down branches off the trees, and strawed them in the way.
Pseudo-Jerome · AD 1274 The disciples of Christ are called two by two, and sent two by two, since charity implies more than one, as it is written, Woe to him that is alone. (Eccl.
2 και λεγει αυτοις υπαγετε εις την κωμην την κατεναντι υμων και ευθεως εισπορευομενοι εις αυτην ευρησετε πωλον δεδεμενον εφ ον ουδεις ανθρωπων κεκαθικεν λυσαντες αυτον αγαγετε
Justin Martyr · AD 165 And we will cite the prophetic utterances of another prophet, Zephaniah, to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; lowly, and riding upon an ass, and upon a colt the foal of an ass."
Ephrem the Syrian · AD 373 "Untie the donkey and bring it to me." He began with a manger and finished with a donkey, in Bethlehem with a manger, in Jerusalem with a donkey.
Theophylact of Ohrid · AD 1107 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?
3 και εαν τις υμιν ειπη τι ποιειτε τουτο ειπατε οτι ο κυριος αυτου χρειαν εχει και ευθεως αυτον αποστελλει ωδε
4 απηλθον δε και ευρον πωλον τον πωλον δεδεμενον προς την θυραν εξω επι του αμφοδου και λυουσιν αυτον
Justin Martyr · AD 165 And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact.
Bede · AD 735 (ubi sup.) Or else, fitly did the colt stand in a place where two ways meet, because the Gentile people did not hold on in any certain road of life and faith, but followed in its error many doubtful paths of various sects.
Pseudo-Jerome · AD 1274 But they found the colt tied by the door without, because the Gentile people were bound by the chain of their sins before the door of faith, that is, without the Church. Or, in a place where two roads meet, that is, in the freedom of will, hesitating between life and death.
5 και τινες των εκει εστηκοτων ελεγον αυτοις τι ποιειτε λυοντες τον πωλον
Augustine of Hippo · AD 430 (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.
Theophylact of Ohrid · AD 1107 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.
Pseudo-Jerome · AD 1274 But some said, What do ye? as if they would say, Who can remit sins?
6 οι δε ειπον αυτοις καθως ενετειλατο ο ιησους και αφηκαν αυτους
7 και ηγαγον τον πωλον προς τον ιησουν και επεβαλον αυτω τα ιματια αυτων και εκαθισεν επ αυτω
Augustine of Hippo · AD 430 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?
Theophylact of Ohrid · AD 1107 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.
Pseudo-Jerome · AD 1274 Or else, they put upon it their garments, that is, they bring to them the first robe of immortality by the Sacrament of Baptism. And Jesus sat upon it, that is, began to reign in them, so that sin should not reign in their wanton flesh, but righteousness, and peace, and joy in the Holy Ghost.
8 πολλοι δε τα ιματια αυτων εστρωσαν εις την οδον αλλοι δε στοιβαδας εκοπτον εκ των δενδρων και εστρωννυον εις την οδον
Methodius of Olympus · AD 311 Instead of our garments, let us spread our hearts before him.
Bede · AD 735 But many spread their garments on the way. When the Lord was borne on a donkey, many spread their garments on the way, because the holy martyrs, stripping themselves of their own fleshly clothing, prepare the way for the simpler servants of God with their blood, so that, with an unhindered step of mind, they may proceed to the walls of the heavenly city where Jesus leads.
Pseudo-Jerome · AD 1274 Again, many spread their garments in the way, under the feet of the foal of the ass. What are feet, but those who carry, and the least esteemed, whom the Apostle has set to judge? (v. 1 Cor. 6:4.) And these too, though they are not the back on which the Lord sat, yet are instructed by John with the soldiers.
9 και οι προαγοντες και οι ακολουθουντες εκραζον λεγοντες ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου
Jerome · AD 420 The boys in the Gospel raised aloft their branches as the Savior entered Jerusalem. They kept on crying: "Hosanna." … They borrowed these versicles from Psalm 117. Hosanna, moreover, is the Hebrew for "O Lord, grant salvation!"
Bede · AD 735 (ubi sup.) And because all the elect, whether those who were able to become such in Judæa, or those who now are such in the Church, believed and now believe on the Mediator between God and man, both those who go before and those who follow cried out Hosanna.
Pseudo-Jerome · AD 1274 They cry out Hosanna, that is save us, that men might be saved by Him who was blessed, and was a conqueror and came in the name of the Lord, that is, of His Father, since the Father is so called because of the Son, and the Son, because of the Father.
10 ευλογημενη η ερχομενη βασιλεια εν ονοματι κυριου του πατρος ημων δαυιδ ωσαννα εν τοις υψιστοις
Bede · AD 735 Blessed is the coming kingdom of our father David. Hosanna in the highest. And he entered Jerusalem into the temple, etc. We read in the Gospel of John that the crowds, having been fed with five loaves and two fishes, wanted to seize Jesus and make him king; but to prevent this from happening, he fled to the mountain and prayed.
Theophylact of Ohrid · AD 1107 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.
11 και εισηλθεν εις ιεροσολυμα ο ιησους και εις το ιερον και περιβλεψαμενος παντα οψιας ηδη ουσης της ωρας εξηλθεν εις βηθανιαν μετα των δωδεκα
Bede · AD 735 (ubi sup.) As the time of His Passion approached, the Lord wished to approach to the place of His Passion, in order to intimate that He underwent death of His own accord: wherefore it is said, And Jesus entered into Jerusalem, and into the temple.
Bonaventure · AD 1257 Likewise, Mark 11: Having looked around at all things, He went out to Bethany: Gloss: "to see if anyone would receive Him as a guest; for He was of such great poverty and flattered no one, so that in so great a city He could find no lodging"; but it is certain that if He had wished to hire lodging, He would have found a place to hire: therefore He was looking around as a poor m…
Pseudo-Jerome · AD 1274 He went in the morning to the Jews, and visits us in the eventide of the world.
12 και τη επαυριον εξελθοντων αυτων απο βηθανιας επεινασεν
Hilary of Poitiers · AD 367 It may perhaps be said, `We find Him giving way to weeping, to hunger and thirst: must we not suppose Him liable to all the other affections of human nature?' But if we do not understand the mystery of His tears, hunger, and thirst, let us remember that He Who wept also raised the dead to life: that He did not weep for the death of Lazarus, but rejoiced; that He Who thirsted, g…
Augustine of Hippo · AD 430 Again, if we have understood the sackcloth, how understand we the fasting? Wished Christ to eat, when He sought fruit on the tree, and if He had found, would He have eaten? Wished Christ to drink, when He said to the woman of Samaria, "Give Me to drink"? when He said on the Cross, "I thirst"? For what hungered, for what thirsted Christ, but our good works?
Theophylact of Ohrid · AD 1107 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.
13 και ιδων συκην μακροθεν εχουσαν φυλλα ηλθεν ει αρα ευρησει τι εν αυτη και ελθων επ αυτην ουδεν ευρεν ει μη φυλλα ου γαρ ην καιρος συκων
Hippolytus of Rome · AD 235 (The Docetae maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetae,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation.
Augustine of Hippo · AD 430 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.
Bede · AD 735 And when he saw from afar a fig tree having leaves, he went to see if perhaps he might find anything on it. And when he came to it, he found nothing but leaves, for it was not the season for figs.
14 και αποκριθεις ο ιησους ειπεν αυτη μηκετι εκ σου εις τον αιωνα μηδεις καρπον φαγοι και ηκουον οι μαθηται αυτου
Ephrem the Syrian · AD 373 The owner of the fig tree did not obey the law but spurned it. Our Lord came and found that there was [nothing] left on it, so he cursed it, lest its owner eat from it again, since he had left [nothing] for the orphan and widows.… He cursed the fig tree and it shriveled up to show them the power of his divinity, so that by means of [this] action near at hand which they could se…
Cyril of Jerusalem · AD 386 Remember at the time of the sin of Adam and Eve they clothed themselves—with what? Fig leaves. That was their first act after the fall. So now Jesus is making the same figure of the fig tree the very last of his wondrous signs.
15 και ερχονται εις ιεροσολυμα και εισελθων ο ιησους εις το ιερον ηρξατο εκβαλλειν τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων και τας καθεδρας των πωλουντων τας περιστερας κατεστρεψεν
Augustine of Hippo · AD 430 (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.
Bede · AD 735 And they come to Jerusalem. And when he had entered the temple, he began to cast out those who sold and bought in the temple, and he overturned the tables of the money-changers, and the seats of those who sold doves. What the Lord did by cursing the barren fig tree as a symbol, he soon showed more clearly by casting out the wicked from the temple.
Theophylact of Ohrid · AD 1107 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.
16 και ουκ ηφιεν ινα τις διενεγκη σκευος δια του ιερου
Bede · AD 735 (ubi sup.) He speaks of those vessels which were carried there for the purpose of merchandise. But God forbid that it should be taken to mean, that the Lord cast out of the temple, or forbade men to bring into it, the vessels consecrated to God; for here He shows a type of the judgment to come, for He thrusts away the wicked from the Church, and restrains them by His everlastin…
17 και εδιδασκεν λεγων αυτοις ου γεγραπται οτι ο οικος μου οικος προσευχης κληθησεται πασιν τοις εθνεσιν υμεις δε εποιησατε αυτον σπηλαιον ληστων
Pseudo-Clement · AD 140 Wherefore, brethren, if we do the will of God our Father, we shall be of the first Church, that is, spiritual, that hath been created before the sun and moon; but if we do not the will of the Lord, we shall be of the scripture that saith, "My house was made a den of robbers." So then let us choose to be of the Church of life, that we may be saved.
Gregory the Dialogist · AD 604 About this temple it is soon added: "My house is a house of prayer, but you have made it a den of thieves." For those who sat in the temple to receive gifts, it was certainly not doubtful that they would seek to harm those who gave nothing.
Pseudo-Jerome · AD 1274 According to Isaiah: But ye have made it a den of thieves, (Jer. 7:11) according to Jeremiah.
18 και ηκουσαν οι γραμματεις και οι αρχιερεις και εζητουν πως αυτον απολεσωσιν εφοβουντο γαρ αυτον οτι πας ο οχλος εξεπλησσετο επι τη διδαχη αυτου
Augustine of Hippo · AD 430 Mark also records this occurrence in due succession. He does not, however, follow the same order in his narrative. For first of all, the fact which is related by Matthew, namely, that Jesus went into the temple, and cast out those who sold and bought there, is not mentioned at that point by Mark.
Glossa Ordinaria · AD 1274 (non occ.) But the Evangelist shows what effect the correction of the Lord had on the ministers of the temple, when he adds: And the Scribes and Chief Priests heard it, and sought how they might destroy him; according to that saying of Amos: They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
19 και οτε οψε εγενετο εξεπορευετο εξω της πολεως
Pseudo-Jerome · AD 1274 The Lord, leaving darkness behind Him in the hearts of the Jews, went out, as the sun, from that city to another which is well-disposed and obedient. And this is what is meant, when it is said, And when even was come, he went out of the city.
20 και πρωι παραπορευομενοι ειδον την συκην εξηραμμενην εκ ριζων
John Chrysostom · AD 407 (non occ.) The wonder of the disciples was the consequence of imperfect faith, for this was no great thing for God to do; since then they did not clearly know His power, their ignorance made them break out into wonder; and therefore it is added, And Jesus answering saith unto them, Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, &c.
Bede · AD 735 And as they passed by in the morning, they saw the fig tree dried up from the roots. Not only the branches or the trunks of the barren fig tree, but even the root itself, drying up, showed the sentence of divine reprobation upon it. And John says that the axe is laid to the root of the trees (Matt. III).
Theophylact of Ohrid · AD 1107 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 i…
21 και αναμνησθεις ο πετρος λεγει αυτω ραββι ιδε η συκη ην κατηρασω εξηρανται
Cyril of Jerusalem · AD 386 You are now being joined with the holy vine. If, then, you abide in the vine, you grow into a fruitful branch, but if you do not so abide, you will be burnt in the fire. Let us therefore bring forth worthy fruit. For let it not come about that it should happen to us what happened to the barren fig tree in the Gospel.
Pseudo-Jerome · AD 1274 Peter perceives the dry root, which is cut off, and has been replaced by the beautiful and fruitful olive, called by the Lord; wherefore it goes on: And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.
22 και αποκριθεις ο ιησους λεγει αυτοις εχετε πιστιν θεου
Bede · AD 735 And Jesus answering said to them: Have faith in God. Amen, I say to you, that whoever 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.
Theophylact of Ohrid · AD 1107 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.
23 αμην γαρ λεγω υμιν οτι ος αν ειπη τω ορει τουτω αρθητι και βληθητι εις την θαλασσαν και μη διακριθη εν τη καρδια αυτου αλλα πιστευση οτι α λεγει γινεται εσται αυτω ο εαν ειπη
Clement of Alexandria · AD 215 This Gnostic, to speak compendiously, makes up for the absence of the apostles, by the rectitude of his life, the accuracy of his knowledge, by benefiting his relations, by "removing the mountains" of his neighbours, and putting away the irregularities of their soul. Although each of us is his own vineyard and labourer.
John Cassian · AD 435 While we are praying, there should be no hesitation that would intervene or break down the confidence of our petition by any shadow of despair. We know that by pouring forth our prayer we are obtaining already what we are asking for. We have no doubt that our prayers have effectually reached God.
Pseudo-Jerome · AD 1274 Christ then who is the mountain, which grew from the stone, cut out without hands, is taken up and cast into the sea, when the Apostles with justice say, Let us turn ourselves to other nations, since ye judged yourselves unworthy of hearing the word of God. (Acts 13:46)
24 δια τουτο λεγω υμιν παντα οσα αν προσευχομενοι αιτησθε αιτεισθε πιστευετε οτι λαμβανετε και εσται υμιν
Cyprian · AD 258 That faith is of advantage altogether, and that we can do as much as we believe. In Genesis: "And Abraham believed God, and it was counted unto him for righteousness." Also in Isaiah: "And if ye do not believe, neither shall ye understand." Also in the Gospel according to Matthew: "O thou of little faith, wherefore didst thou doubt?
Theophylact of Ohrid · AD 1107 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.
25 και οταν στηκητε προσευχομενοι αφιετε ει τι εχετε κατα τινος ινα και ο πατηρ υμων ο εν τοις ουρανοις αφη υμιν τα παραπτωματα υμων
Cyprian · AD 258 Thus, also, when He gave the law of prayer, He added, saying, "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." And He calls back from the altar one who comes to the sacrifice in strife, and bids him first agree with his brother, and then return with peace and offer his gift to God: for…
Bede · AD 735 And when you stand praying, forgive if you have anything against anyone, so that your Father in heaven may also forgive your sins. It is to be noted the distinction of those praying. He who has perfect faith, which works through love, can by praying or even commanding, move spiritual mountains.
Pseudo-Jerome · AD 1274 Mark has, as he is wont, expressed seven verses of the Lord's prayer in one prayer. But what can he, whose sins are all forgiven, require more, save that he may persevere in what has been granted unto him.
26 ει δε υμεις ουκ αφιετε ουδε ο πατηρ υμων ο εν τοις ουρανοις αφησει τα παραπτωματα υμων
27 και ερχονται παλιν εις ιεροσολυμα και εν τω ιερω περιπατουντος αυτου ερχονται προς αυτον οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι
Theophylact of Ohrid · AD 1107 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.
28 και λεγουσιν αυτω εν ποια εξουσια ταυτα ποιεις και τις σοι την εξουσιαν ταυτην εδωκεν ινα ταυτα ποιης
Augustine of Hippo · AD 430 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.
Bede · AD 735 And when he was walking in the temple, the chief priests, and the scribes, and the elders came to him and said to him: "By what authority do you do these things?
29 ο δε ιησους αποκριθεις ειπεν αυτοις επερωτησω υμας και εγω ενα λογον και αποκριθητε μοι και ερω υμιν εν ποια εξουσια ταυτα ποιω
Bede · AD 735 But Jesus answering said: "I will also ask you one thing, and you answer me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven, or from men? Answer me." The Lord could have refuted the calumny of the tempters with an open answer, but he prudently asks, so that they may be condemned either by their silence or by their own decision.
30 το βαπτισμα ιωαννου εξ ουρανου ην η εξ ανθρωπων αποκριθητε μοι
Tertullian · AD 220 The baptism announced by John formed the subject, even at that time, of a question proposed by the Lord himself to the legal experts. It concerned whether John's baptism was from heaven or from men. They were unable to give a consistent answer. They did not understand because they did not believe.
31 και ελογιζοντο προς εαυτους λεγοντες εαν ειπωμεν εξ ουρανου ερει δια τι ουν ουκ επιστευσατε αυτω
Bede · AD 735 (ubi sup.) And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? As if He had said, He whom you confess to have had his prophecy from heaven bore testimony of Me, and ye have heard from him, by what authority I do these things.
32 αλλ ειπωμεν εξ ανθρωπων εφοβουντο τον λαον απαντες γαρ ειχον τον ιωαννην οτι οντως προφητης ην
Bede · AD 735 If we say from men, we fear the people. For all held John to be a true prophet. Therefore, they saw that whichever of these they answered, they would fall into a trap, fearing stoning, but more fearing the confession of the truth.
33 και αποκριθεντες λεγουσιν τω ιησου ουκ οιδαμεν και ο ιησους αποκριθεις λεγει αυτοις ουδε εγω λεγω υμιν εν ποια εξουσια ταυτα ποιω
Bede · AD 735 (ubi sup.) As if He had said, I will not tell you what I know, since ye will not confess what ye know. Further, we must observe that knowledge is hidden from those who seek it, principally for two reasons, namely, when he who seeks for it either has not sufficient capacity to understand what he seeks for, or when through contempt for the truth, or some other reason, he is unwor…
Pseudo-Jerome · AD 1274 They envied the Lamp, and were in the dark, wherefore it is said, I have ordained a lamp for mine anointed; his enemies will I clothe with shame. (Ps. 132:17, 18) There follows: And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.