Chapter 11

Chapter 11. — On the Colt. On the Fig Tree That Was Withered. On the Moneychangers Driven Out of the Temple. On Boldness Toward God. On the Not Bearing of Malice. On the Chief Priests and Elders Who Questioned the Lord

¹ And when they came near to Jerusalem, to Bethphage and Bethany, at the mount of Olives, he sent forth two of his disciples, and said unto them: Go your way into the village over against you; and as soon as you enter into it, you shall find a colt tied, whereon never man sat. Loose him, and bring him. And if any man say unto you, Why do you this? say that the Lord has need of him; and straightway he will send him hither. And they went their way, and found the colt tied by the door without, in a place where two ways met; and they loose him. And certain of them that stood there said unto them, What do you, loosing the colt? And they said unto them even as Jesus had commanded them; and they let them go. Often at other times also he came to Jerusalem, but never with such conspicuousness as now. For formerly he hid himself because of their envy; but now, since the time of the Passion was at hand, which he himself had appointed for himself, he comes more splendidly, that, if they should be willing, they might join in his glory, and from the prophecies concerning him being fulfilled might recognize that he is true God. But if they should not be willing to understand, it would be for them a greater condemnation, that not even after so many splendid miracles did they believe. For see how many signs there are here. He told them that they would find a colt. He told them that they would be hindered, and then, when they said that the Lord has need of him, they would be let alone. For neither is even this a small thing, that the apostles were permitted to lead away the colt—which would not have come to pass had not some divine necessity lain upon the owners of the colt, compelling them, poor men and perhaps farmers as they were, to give up the animal. But learn that not in vain did the Lord do this. For he had no need of the colt, who often went about all Galilee and Judea on foot; but he was showing that he would mount upon the Gentile people, who were disobedient and untaught, and were bound by their own sins in the place where two ways met—that is, in this life—by the door, that is, outside the Church. And it was loosed by the disciples through baptism and faith; and the Lord was carried upon it, when the apostles laid upon it their garments, that is, all the comeliness that comes from virtue. For formerly, being naked, those of the Gentiles were unseemly, doing lawless things. But when they were led by the apostles, then indeed, then did they learn to walk in seemly fashion, and for this reason Christ also is borne upon them, being carried. And who were the former masters of the colt? But the apostles become mightier even than these.

² And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. And many spread their garments in the way; and others cut down branches off the trees, and strewed them in the way. And they that went before, and they that followed, cried, saying: Hosanna; Blessed is he that comes in the name of the Lord; Blessed be the kingdom that comes in the name of the Lord, of our father David; Hosanna in the highest. The multitude, so long as it remains uncorrupted, recognizes what is fitting. Therefore they also honor Jesus, each according to his ability. But let us see what they sang. From David they took this hymn. And the word Hosanna, according to some, means, Save now; but according to others it means, A hymn. Yet the first is better. For in the hundred and seventeenth psalm it is written: O Lord, save now; which in the Hebrew is written Hosanna. And by the kingdom of David they meant the kingdom of Christ, both because the Lord was descended from the seed of David, and also because David is interpreted, mighty in hand, or sufficient in hand. And who else is sufficient in hand, save the Lord, whose hands wrought so many miracles? But let us also spread our garments, that is, our flesh (for the flesh is the garment of the soul), and let us subject it to the Lord. And let us strew the way of our life, cutting branches from the trees, that is, imitating the lives of the saints. For the saints are trees, from which he that imitates their virtue cuts branches. But let both our preceding and our following deeds be unto the glory of God. For some have shown a good beginning in their preceding life, but the following life—I mean the latter—was not such, nor unto the glory of God.

³ And Jesus entered into Jerusalem, and into the temple; and when he had looked round about upon all things, the hour now being late, he went out unto Bethany with the twelve. And on the morrow, when they had come out from Bethany, he was hungry; and seeing a fig tree afar off having leaves, he came, if perhaps he might find anything thereon; and when he came to it, he found nothing but leaves; for the time of figs was not yet. And Jesus answering said unto it: Let no man eat fruit of you henceforward for ever. And his disciples heard it. Jesus entered into the temple, but again went out, showing that he now leaves it desolate and given over to plunder. And he goes out unto Bethany, which is interpreted, house of obedience. For leaving the unsubmissive and hard-hearted Jews, he comes with his disciples unto those who obey him. But let us also consider the matter of the fig tree; for many absurdities seem to arise. First, whether he was hungry in the early morning; then, whether, the time of figs not being come, he demanded fruit; and further, what reason there is that a senseless plant should be punished. They say, then, that all this is a dispensation. For since he often wrought miracles for the benefit of men, but the disciples had not seen his power exercised unto the harming of anything, for this cause, wishing here to show the disciples that he is able also to harm, and that, if he willed, he could in a single moment of time make away with those who were about to crucify him, he displays his power upon the senseless tree. And this too is a great marvel: how a tree so full of sap was suddenly withered. For the fig tree is well-nigh the most full of sap of all. And in the early morning he hungers, by dispensation yielding to the flesh, and seeks fruit from the tree that had not the season of fruit, in order that, as I said above, he might show the disciples that he is able also to punish. And this fig tree has also a figure of the Jewish Synagogue, who had leaves only, that is, a law affording them a shadow, but had no fruit at all. And Jesus hungered for their salvation. For my food, he says, is to do the will of my Father. And the will of God is to turn back those who sin. Since, then, the synagogue had no fruit, it was cursed and withered, having neither prophet nor teacher.

⁴ And they come to Jerusalem; and Jesus, having entered into the temple, began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers and the seats of them that sold doves; and he would not allow that any man should carry a vessel through the temple. And he taught, saying unto them: Is it not written, My house shall be called a house of prayer for all the nations? but you have made it a den of thieves. And the scribes and the chief priests heard it, and sought how they might destroy him; for they feared him, because all the people was astonished at his teaching. That those who sold were cast out by Jesus, John also relates. But he places it at the beginning of the Gospel, this one near the end. It is likely, then, that this happened a second time, which is also a greater accusation against the Jews, seeing that, though the Lord had done the same thing many times, they were not turned. And he names the temple a den of thieves, because of their love of gain. For the race of thieves is set agog about gaining. Since, then, they too sold the animals brought for sacrifice for the sake of gain, he named them thieves. And the moneychangers (kollybistai) were those who exchanged the coinage. For the kollybos is a kind of small copper coin. And he sets over them as accuser the prophet Isaiah also, who says: My house shall be called a house of prayer. But may it not come to pass that we too be cast out of the temple. For many of us also enter into our temple, selling good things and buying worse. And there are also those who have tables full of small coin—those who manage and administer the affairs of the Church, but through love of money do everything. But the seats also of those who sell doves are overthrown—that is, the chief priests who sell the spiritual gifts (for the dove is a symbol of the Spirit) the Lord thrusts out of the high priesthood. For he who ordains for the giving of gold is deposed. But also whoever betrays to the devil the grace and purity that come of baptism, this man has sold his dove, and for this cause is cast out of the temple.

⁵ And when evening was come, he went forth out of the city. And in the morning, as they passed by, they saw the fig tree withered from the roots. And Peter, calling to remembrance, says unto him: Rabbi, behold, the fig tree which you cursed is withered. And Jesus answering says unto them: Have faith in God. Truly I say unto you, that whosoever shall say unto this mountain, Be removed, and be cast into the sea, and shall not doubt in his heart, but shall believe that the things which he says come to pass, it shall be unto him whatsoever he says. Even though Matthew says that the fig tree was withered immediately, and the disciples, seeing it, marveled, be not troubled now in hearing Mark say that on the morrow they saw the fig tree withered. For thus ought one to understand the passage in Matthew, namely that the fig tree was withered immediately. Stop, then, at this point; and then say, And the disciples, seeing it, marveled. When? When they saw it—not immediately, but on the morrow. Understanding it thus, nothing perplexing will meet you. And see how from this too Christ is shown to be God. For the Lord says through the prophets: I wither the green tree, and make the dry tree to flourish again. And marvel at the divine love for man, how to those also who are made like to him through faith he gives power to work miracles, which he himself has by nature, who is able even to remove mountains. And a mountain is also the high-minded disposition, being something lofty and hard. Whoever, then, sees the passion of pride dwelling within him, let him be diligent to cast it out of his own oversight and forethought (for that man is proud who says that he himself sets all things right, and not through God); such a one, then, ought to rebuke this mountain—the pride, I mean—and to say unto it: Be removed, and be cast into the sea, that is, into worldly men, who are in the sea of this life and are unbelieving. And let this man not doubt, that is, be not separated from God. For the proud man is separated from God, saying that, Nothing is from God, neither have I need of his alliance.

⁶ Therefore I say unto you, Whatsoever things you ask, praying, believe that you receive them, and they shall be unto you. And when you stand praying, forgive, if you have aught against any one, that your Father also who is in heaven may forgive you your trespasses; but if you do not forgive, neither will your Father who is in heaven forgive your trespasses. He who believes without doubting has assuredly stretched up his heart unto God, according to the saying of David, he poured out his soul before God. And he that has stretched up his heart unto God is united to him, and his heart, being warmed through, is assured that he shall obtain his request. Whoever, then, has experienced this, that man shall know it. And I think that all experience this, at least those who attend even moderately. For this cause, then, the Lord says, that You shall receive all things, as many as you ask with faith. For he that believes gives his whole self to God, conversing with him with tears and, as it were, clasping the feet of the Master in prayer. But do you wish to receive what you ask in yet another way? Forgive if in anything your brother has sinned against you. Do you see the easiness of the gift of God?

⁷ 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 they say unto him: By what authority do you these things? and who gave you this authority, that you should do these things? And Jesus answering said unto them: I will also ask you one thing, and 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. And they reasoned among themselves, saying: If we shall say, From heaven; he will say, Why then did you not believe him? But if we shall say, From men—they feared the people; for all held John, that he was indeed a prophet. And they answered and say unto Jesus, We know not. And Jesus answering says unto them: Neither do I tell you by what authority I do these things. Being maddened because he had cast out of the temple those who trafficked, they come to him, feigning to be at a loss, forsooth, by what authority he does these things. For they said to him all but this: Who are you that do these things? Have you been set up as a teacher? Have you been ordained a high priest? And these things they said, being eager to drive him into a strait, that they might lay hold of him. For if he should say that, By my own authority I do these things, they would stone him as an adversary of God. But if he should say that, By the authority of God, they would estrange from him the crowd, which deemed him to be God. The Lord, then, asks them concerning John, not in vain nor sophistically counterattacking. But since John bore witness concerning him, for this cause he asks the evildoers concerning him, in order that, if they should receive John as being from God, they might be compelled to receive also the testimony concerning Christ, which John bore. But since those men were willfully malicious, Neither do I, he says, tell you. He did not say that, Neither do I know what to say; but, Neither do I tell you—that is, Since you act maliciously, I will not count you worthy of an answer.