From: Revelation 10:8-11
The Author Is Given the Little Scroll to Eat
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[8] Then the voice which I heard from heaven spoke to me again, saying, "Go, take the scroll which is open in the hand of the angel who is standing on the sea and on the land." [9] So I went to the angel and told him to give me the little scroll; and he said to me, "Take it and eat; it will be bitter to your stomach, but sweet as honey in your mouth." [10] And I took the little scroll from the hand of the angel and ate it; it was sweet as honey in my mouth, but when I had eaten it my stomach was made bitter. [11] And I was told, "You must again prophesy about many peoples and nations and tongues and kings."
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Commentary:
8-11. Cf. note on 10:2. The book described by Ezekiel 2:8-3:3 was sweet as honey when eaten; but when Ezekiel began to prophesy, his heart was filled with bitterness (cf. Ezek 3:14). The same symbolism of the two kinds of taste is used here -- no doubt to indicate that the prophecy contains grace and blessing, and also judgment and condemnation. The sweetness can also be interpreted as reflecting the triumph of the Church, and the bitterness its affliction.
Although nothing is said about what is written on the scroll John is given to eat, it is reasonable to suppose that it has to do with the passage about the two witnesses which now follows, before the blowing of the seventh trumpet; this would make it a prophetic oracle, brought in here as a preview of the final eschatological battles, to show that evil apparently triumphs on earth.
[The note on 10:2 states:
2. The open scroll carried by the angel is different from the sealed scroll in the vision recounted in Revelation 5:2. It is more like the scroll described by the prophet Ezekiel (cf. Ezek 2:9-3:1) which was also meant to be eaten by the seer. The fact that it is open indicates that its content is not secret. The eating of the scroll symbolizes that what the prophet has to say after he eats it is really the word of God. It also indicates that God speaks through the medium of a written text. So, this imagery helps to strengthen people's faith in the divine inspiration of sacred writings, that is, the Bible, and to recognize them for what they are --holy books because they are the very word of God which reaches the Church in written form via inspired authors: by reading these books publicly the Church is in fact proclaiming their divine inspiration.
We are not told what this little scroll contains; so, the only reason the writer brings in this symbol is to make it clear that he is a prophet. He wants people to be in no doubt about the fact that his prophecies apply to all creation -- both heaven and earth (v. 6).]
Jesus in the Temple
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[45] And He (Jesus) entered the temple and began to drive out those who sold, [46] saying to them, "It is written, 'My house shall be a house of prayer'; but you have made it a den of robbers."
[47] And He was teaching daily in the temple. The chief priests and the scribes and the principal men of the people sought to destroy Him; [48] but they did not find anything they could do, for all the people hung upon His words.
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Commentary:
45-48. Jesus' indignation shows His zeal for the glory of His Father, to be recognized at this time in the temple itself. He inveighs against the traders for engaging in business which has nothing to do with divine worship (cf. Matthew 21:12; Mark 11-15). Even the priests allowed some of these abuses to go on -- perhaps because they benefited from them in the form of taxes. The traders did perform services necessary for divine worship but this was vitiated by their excessive desire for gain, turning the temple into a marketplace.
"My house shall be a house of prayer": Jesus uses these words from Isaiah (56:7; cf. Jeremiah 7:11) to underline the purpose of the temple. Jesus' behavior shows the respect the Temple of Jerusalem deserved; how much more reverence should be shown our churches, where Jesus Himself is really present in the Blessed Sacrament (cf. notes on Matthew 21:12-13; and Mark 11:15-18).
[The notes on Matthew 21:12-13 state:
12-13. Although God is present everywhere and cannot be confined within the walls of temples built by man (Acts 17:24-25), God instructed Moses to build a tabernacle where He would dwell among the Israelites (Exodus 25:40). Once the Jewish people were established in Palestine, King Solomon, also in obedience to a divine instruction, built the temple of Jerusalem (1 Kings 6-8), where people went to render public worship to God (Deuteronomy 12).
Exodus (23:15) commanded the Israelites not to enter the temple empty-handed, but to bring some victim to be sacrificed. To make this easier for people who had to travel a certain distance, a veritable market developed in the temple courtyards with animals being bought and sold for sacrificial purposes. Originally this may have made sense, but seemingly as time went on commercial gain became the dominant purpose of this buying and selling of victims; probably the priests themselves and temple servants benefited from this trade or even operated it. The net result was that the temple looked more like a livestock mart than a place for meeting God.
Moved by zeal for His Father's house (John 2:17), Jesus cannot tolerate this deplorable abuse and in holy anger He ejects everyone--to show people the respect and reverence due to the temple as a holy place. We should show much greater respect in the Christian temple -- the Christian churches -- where the eucharistic sacrifice is celebrated and where Jesus Christ, God and Man, is really and truly present, reserved in the tabernacle. For a Christian, proper dress, liturgical gestures and postures, genuflections and reverence to the tabernacle, etc. are ex- pressions of the respect due to the Lord in His temple.]
[The notes on Mark 11:15-18 state:
15-18. Our Lord does not abide lack of faith or piety in things to do with the worship of God. If He acts so vigorously to defend the temple of the Old Law, it indicates how we should truly conduct ourselves in the Christian temple, where He is really and truly present in the Blessed Eucharist. "Piety has its own good manners. Learn them. It's a shame to see those 'pious' people who don't know how to attend Mass -- even though they go daily, nor how to bless themselves (they throw their hands about in the weirdest fashion), nor how to bend the knee before the Tabernacle (their ridiculous genuflections seem a mockery), nor how to bow their heads reverently before a picture of our Lady" (St. J. Escriva, The Way, 541).]