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Saint Thomas Aquinas, Carlo Crivelli

Mark 11

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 11

Passages · 75

Mark 11:1–10

  • Theophylact of Ohrid on Mark 11:1–10 — That thus, if they were willing, they might recognize 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…vatican.va
  • Bede on Mark 11:1–10 — Bethany is a little village or town by the side of mount Olivet, where Lazarus was raised from the dead. But in what way He sent His disciples and for what purpose is shewn in these words, “And saith unto them, Go…vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (2) — 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,…vatican.va
  • Augustine of Hippo on Mark 11:1–10 — 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…vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (3) — 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. It goes on: “And they…vatican.va
  • Pseudo-Chrysostom on Mark 11:1–10 — 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 Judaea and all Galilee on foot, but this action of His is typical. It goes on: “And many…vatican.va
  • Jerome on Mark 11:1–10 — This, however, was rather done to honour Him, and as a Sacrament, than of necessity. It goes on: “and they that went before, and they that followed, cried, saying, Hosanna; blessed is he that cometh in the name of…vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (4) — For the multitude, until it was corrupted, knew what was its duty, for which reason each honoured Jesus according to his own strength. Wherefore they praised Him, and took up the hymns of the Levites, saying,…vatican.va
  • Bede on Mark 11:1–10 (2) — But “Hosanna” is a Hebrew word, made out of two, one imperfect the other perfect. For “save”, or “preserve”, is in their language, “hosy”; but “anna” is a supplicatory interjection, as in Latin, “heu”, is an…vatican.va
  • Jerome on Mark 11:1–10 (2) — 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,…vatican.va
  • Pseudo-Chrysostom on Mark 11:1–10 (2) — Thus then they give glory to God, saying, “Blessed is he that cometh in the name of the Lord.” They also bless the kingdom of Christ, saying, “Blessed by the kingdom of our father, David, which cometh.”vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (5) — 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…vatican.va
  • Pseudo-Chrysostom on Mark 11:1–10 (3) — Wherefore also the prophets so often call Christ by the name of David, on account of the descent according to the flesh of Christ from David.vatican.va
  • Bede on Mark 11:1–10 (3) — Now we read in the Gospel of John that He fled into a mountain, lest they should make Him their king. Now, however, when He comes to Jerusalem to suffer, He does not shun those who call Him king, that He might openly…vatican.va
  • Pseudo-Chrysostom on Mark 11:1–10 (4) — And further, they give glory to God, when they add, “Hosanna in the highest,” that is, praise and glory be to the God of all, Who is in the highest.vatican.va
  • Jerome on Mark 11:1–10 (3) — Or Hosanna, that is, save “in the highest” as well as in the lowest, that is, that the just be built on the ruin of Angels, and also that both those on the earth and those under the earth should be saved. In a…vatican.va
  • Bede on Mark 11:1–10 (4) — 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…vatican.va
  • Jerome on Mark 11:1–10 (4) — 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.” [Eccles 4:10] Two persons lead the Israelites out of Egypt: two…vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (6) — The colt, however, was not necessary to Him, but He sent for it to shew that He would transfer Himself to the Gentiles.vatican.va
  • Bede on Mark 11:1–10 (5) — For the colt of the ass, wanton and unshackled, denotes the people of the nations, on whom no man had yet sat, because no wise doctor had, by teaching them the things of salvation, put upon them the bridle of…vatican.va
  • Jerome on Mark 11:1–10 (5) — 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.vatican.va
  • Ambrose of Milan on Mark 11:1–10 — Or else, they found it bound before the door, because whosoever is not in Christ is without, in the way; but he who is in Christ, is not without. He has added “in the way,” or “in a place where two ways meet,” where…vatican.va
  • Bede on Mark 11:1–10 (6) — 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.vatican.va
  • Jerome on Mark 11:1–10 (6) — Or, in a place where two roads meet, that is, in the freedom of will, hesitating between life and death.vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (7) — 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.vatican.va
  • Jerome on Mark 11:1–10 (7) — “But some said, What do ye?” as if they would say, Who can remit sins?vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (8) — Or else, those who prevent them are the devils, who were weaker than the Apostles.vatican.va
  • Bede on Mark 11:1–10 (7) — Or else, the master of error, who resisted the teachers, when they came to save the Gentiles; but after that the power of the faith of the Lord appeared to believers, the faithful people were freed from the cavils of…vatican.va
  • Jerome on Mark 11:1–10 (8) — 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…vatican.va
  • Bede on Mark 11:1–10 (8) — Or else, many strew their garments in the way, because the holy martyrs put off from themselves the garment of their own flesh, and prepare a way for the more simple servants of God with their own blood. Many also…vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (9) — 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.vatican.va
  • Jerome on Mark 11:1–10 (9) — “For the righteous shall flourish as a palm tree,” straitened in their roots, but spreading out wide with flowers and fruits; for they are a good odour unto Christ, and strew the way of the commandments of God with…vatican.va
  • Bede on Mark 11:1–10 (9) — And because all the elect, whether those who were able to become such in Judaea, 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…vatican.va
  • Theophylact of Ohrid on Mark 11:1–10 (10) — 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…vatican.va

Mark 11:11–14

  • Bede on Mark 11:11–14 — 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,…vatican.va
  • John Chrysostom on Mark 11:11–14 — How is it that He was hungry in the morning, as Matthew says, if it were not that by an economy He permitted it to His flesh? There follows, “And seeing a fig tree afar off having leaves, He came, if haply He might…vatican.va
  • Theophylact of Ohrid on Mark 11:11–14 — Wishing to shew 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 shew…vatican.va
  • Bede on Mark 11:11–14 (2) — Farther, He looks round about upon the hearts of all, and when in those who opposed the truth, He found no place to lay His head, He retires to the faithful, and takes up His abode with those who obey Him. For…vatican.va
  • Jerome on Mark 11:11–14 — He went in the morning to the Jews, and visits us in the eventide of the world.vatican.va
  • Bede on Mark 11:11–14 (3) — Just in the same way as He speaks parables, so also His deeds are parables; therefore He comes hungry to seek fruit off the fig tree, and though He knew the time of figs was not yet, He condemns it to perpetual…vatican.va
  • John Chrysostom on Mark 11:11–14 (2) — We may also say, in another sense, that the Lord sought for fruit on the fig tree before its time, and not finding it, cursed it, because all who fulfil the commandments of the Law, are said to bear fruit in their…vatican.va

Mark 11:15–18

  • Bede on Mark 11:15–18 — What the Lord had done in figure, when He cursed the barren fig tree, He now shews more openly, by casting out the wicked from the temple. For the fig tree was not in fault, in not having fruit before its time, but…vatican.va
  • Theophylact of Ohrid on Mark 11:15–18 — He calls moneychangers, changers of a particular sort of money, for the word means a small brass coin.vatican.va
  • Bede on Mark 11:15–18 (2) — Because the Holy Spirit appeared over the Lord in the shape of a dove, the gifts of the Holy Spirit are fitly pointed out under the name of doves. The Dove therefore is sold, when the laying on of hands by which the…vatican.va
  • Theophylact of Ohrid on Mark 11:15–18 (2) — 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…vatican.va
  • Bede on Mark 11:15–18 (3) — 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…vatican.va
  • Jerome on Mark 11:15–18 — [This] according to Isaiah [Isa 56:7]. “But ye have made it a den of thieves,” according to Jeremiah. [Jer 7:11]vatican.va
  • Bede on Mark 11:15–18 (4) — He says, “to all nations,” not to the Jewish nation alone, nor in the city of Jerusalem alone, but over the whole world; and he does not say a house of bulls, goats, and rams, but of prayer.vatican.va
  • Theophylact of Ohrid on Mark 11:15–18 (3) — 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…vatican.va
  • Bede on Mark 11:15–18 (5) — For they were in the temple for this purpose, either that they might persecute with corporal pains those who did not bring gifts, or spiritually kill those who did. The mind and conscience of the faithful is also the…vatican.va
  • Augustine of Hippo on Mark 11:15–18 — 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.vatican.va
  • Theophylact of Ohrid on Mark 11:15–18 (4) — 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.vatican.va
  • Augustine of Hippo on Mark 11:15–18 (2) — 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…vatican.va
  • Glossa Ordinaria on Mark 11:15–18 — But the Evangelist shews 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…vatican.va

Mark 11:19–26

  • Jerome on Mark 11:19–26 — 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…vatican.va
  • Theophylact of Ohrid on Mark 11:19–26 — 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…vatican.va
  • Augustine of Hippo on Mark 11:19–26 — 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…vatican.va
  • Jerome on Mark 11:19–26 (2) — Now the fig tree withered from the roots is the synagogue withered from Cain, and the rest, from whom all the blood from Abel up to Zechariah is required.vatican.va
  • Bede on Mark 11:19–26 — Further, the fig tree was dried up from the roots to shew that the nation was impious not only for a time and in part, and was to be smitten forever, not merely to be afflicted by the attacks of nations from without…vatican.va
  • Jerome on Mark 11:19–26 (3) — 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,…vatican.va
  • John Chrysostom on Mark 11:19–26 — 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…vatican.va
  • Theophylact of Ohrid on Mark 11:19–26 (2) — 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.vatican.va
  • Bede on Mark 11:19–26 (2) — The Gentiles, who have attacked the Church, are in the habit of objecting to us, that we have never had full faith in God, for we have never been able to change mountains. It could, however, be done, if necessity…vatican.va
  • John Chrysostom on Mark 11:19–26 (2) — Or else, as He did not dry up the fig tree for its own sake, but for a sign that Jerusalem should come to destruction, in order to shew His power, in the same way we must also understand the promise concerning the…vatican.va
  • Jerome on Mark 11:19–26 (4) — 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, [Acts 13:46] since ye…vatican.va
  • Bede on Mark 11:19–26 (3) — Or else, because the devil is often on account of his pride called by the name of a mountain, this mountain, at the command of those who are strong in the faith, is taken up from the earth and cast into the sea,…vatican.va
  • Theophylact of Ohrid on Mark 11:19–26 (3) — 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…vatican.va
  • Jerome on Mark 11:19–26 (5) — 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.vatican.va
  • Bede on Mark 11:19–26 (4) — But we must observe that there is a difference in those who pray; he who has perfect faith, which worketh by love, can by his prayer or even his command remove spiritual mountains, as Paul did with Elymas the…vatican.va

Mark 11:27–33

  • Theophylact of Ohrid on Mark 11:27–33 — 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…vatican.va
  • Bede on Mark 11:27–33 — And, indeed, when they say, “By what authority doest thou these things,” they doubt its being the power of God, and wish it to be understood that what He did was the devil’s work. When they add also, “Who gave thee…vatican.va
  • Theophylact of Ohrid on Mark 11:27–33 (2) — 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…vatican.va
  • Bede on Mark 11:27–33 (2) — The Lord might indeed have confuted the cavils of his tempters by a direct answer, but prudently puts them a question, that they might be condemned either by their silence or their speaking, which is evident from…vatican.va
  • Jerome on Mark 11:27–33 — 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 131:17-18] There follows: “And Jesus answering saith unto them,…vatican.va
  • Bede on Mark 11:27–33 (3) — 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…vatican.va

Scripture cited · 9 verses

Ecclesiastes 4:10 · Isaiah 56:7 · Jeremiah 7:11 · Amos 5:10 · Matthew 21:17 · Luke 1:32 · Acts 13:46 · 1 Corinthians 6:4 · Galatians 4:26

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