Mǎtaìfúyīn 21

1 Yēsū hé méntǔ jiāng jìn Yēlùsǎlĕng , dào le Bófǎqí zaì Gǎnlǎnshān nàli .

2 Yēsū jiù dǎfa liǎng ge méntǔ , duì tāmen shuō , nǐmen wǎng duìmiàn cúnzi lǐ qù , bì kànjian yī pǐ lu shuān zaì nàli , hái yǒu lu jū tóng zaì yī chù . nǐmen jiĕkāi qiā dào wǒ zhèlǐ lái .

3 Ruò yǒu rén duì nǐmen shuō shénme , nǐmen jiù shuō , zhǔ yào yòng tā . nà rén bì lìshí ràng nǐmen qiā lái .

4 Zhè shì chéngjiù , shì yào yìngyàn xiānzhī de huà , shuō ,

5 Yào duì Xī \'ān de jūmín Yuánwén zuò nǚzi ) shuō , kàn nǎ , nǐde wáng lái dào nǐ zhèlǐ , shì wēnróu de , yòu qí zhe lü , jiù shì qí zhe lü jū zǐ .

6 Méntǔ jiù zhào Yēsū suǒ fēnfu de qù xíng ,

7 Qiā le lü hé lü jū lái , bǎ zìjǐ de yīfu dā zaì shàngmian , Yēsū jiù qí shang .

8 Zhòngrén duō bàn bǎ yīfu pū zaì lù shang . hái yǒu rén kǎn xià shùzhī lái pū zaì lù shang .

9 Qián xíng hòu suí de zhòngrén , hǎn zhe shuō , Hésǎnnà guīyú Dàwèi de zǐsūn , Hésǎnnà yuán yǒu qiú jiù de yìsi , zaì cǐ nǎi chēngsòng de huà ) fèng zhǔ míng lái de , shì yīngdāng chēngsòng de . gāo gāo zaì shang Hésǎnnà .

10 Yēsū jì jìn le Yēlùsǎlĕng , hé chéng dōu jīng dòng le , shuō , zhè shì shuí .

11 Zhòngrén shuō , zhè shì Jiālìlì Násǎlè de xiānzhī Yēsū .

12 Yēsū jìn le shén de diàn , gǎn chū diàn lǐ yīqiè zuò mǎimaì de rén , tuī dǎo duìhuàn yínqián zhī rén de zhuōzi , hé maì gēzi zhī rén de dèng zǐ .

13 Duì tāmen shuō , jìng shǎng jì zhe shuō , wǒde diàn bì chēngwèi dǎogào de diàn . nǐmen dào shǐ tā chéngwéi zéi wō le .

14 Zaì diàn lǐ yǒu xiāzi quèzi , dào Yēsū gēnqián . tā jiù zhì hǎo le tāmen .

15 Jìsīzhǎng hé Wénshì , kànjian Yēsū suǒ xíng de qí shì , yòu jiàn xiǎo háizi zaì diàn lǐ hǎn zhe shuō , Hésǎnnà guīyú Dàwèi de zǐsūn . jiù shén nǎonù ,

16 Duì tā shuō , zhèxie rén suǒ shuō de , nǐ tīngjian le ma . Yēsū shuō , shì de jìng shang shuō , nǐ cóng yīnghái hé chī nǎi de kǒu zhōng , wánquán le zànmĕi de huà . nǐmen méiyǒu niàn guò ma .

17 Yúshì líkāi tāmen chū chéng dào Bódàní qù , zaì nàli zhù sù .

18 Zǎochen huí chéng de shíhou , tā è le .

19 Kànjian lùpáng yǒu yī kē wúhuāguǒ shù , jiù zǒu dào gēnqián , zaì shù shang zhǎo bù zhe shénme , bú guo yǒu yèzi . jiù duì shù shuō , cóng jīn yǐhòu , nǐ yǒng bú jié guǒzi . nà wúhuāguǒ shù jiù lìkè kū gàn le .

20 Méntǔ kànjian le , biàn xīqí shuō , wúhuāguǒ shù zĕnme lìkè kū gàn le ne .

21 Yēsū huídá shuō , wǒ shízaì gàosu nǐmen , nǐmen ruò yǒu xìnxīn , bú yíhuò , búdàn néng xíng wúhuāguǒ shù shang suǒ xíng de shì , jiù shì duì zhè zuò shān shuō , nǐ nuó kāi cǐ dì , tóu zaì hǎi lǐ , yĕ bì chéngjiù .

22 Nǐmen dǎogào , wúlùn qiú shénme , zhǐyào xìn , jiù bì dé zhe .

23 Yēsū jìn le diàn , zhēng jiàoxun rén de shíhou , Jìsīzhǎng hé mínjiān de zhǎnglǎo lái wèn tā shuō , nǐ zhàng zhe shénme quánbǐng zuò zhèxie shì . gĕi nǐ zhè quánbǐng de shì shuí ne .

24 Yēsū huídá shuō , wǒ yĕ yào wèn nǐmen yī jù huà , nǐmen ruò gàosu wǒ , wǒ jiù gàosu nǐmen wǒ zhàng zhe shénme quánbǐng zuò zhèxie shì .

25 Yuēhàn de xǐlǐ shì cóng nàli lái de . shì cóng tiān shang lái de , shì cóng rénjiān lái de ne . tāmen bǐcǐ shāngyì shuō , wǒmen ruò shuō cóng tiān shang lái , tā bì duì wǒmen shuō , zhèyàng , nǐmen wèishénme bú xìn tā ne .

26 Ruò shuō cóng rénjiān lái , wǒmen yòu pà bǎixìng . yīnwei tāmen dōu yǐ Yuēhàn wéi xiānzhī .

27 Yúshì huídá Yēsū shuō , wǒmen bú zhīdào . Yēsū shuō , wǒ yĕ bú gàosu nǐmen wǒ zhàng zhe shénme quánbǐng zuò zhèxie shì .

28 Yòu shuō , yī gèrén yǒu liǎng ge érzi , tā lái duì dà érzi shuō , wǒ ér , nǐ jīntiān dào pútaóyuán lǐ qù zuò gōng .

29 Tā huídá shuō , wǒ bú qù . yǐhòu zìjǐ àohuǐ jiù qù le .

30 Yòu lái duì xiǎoér zǐ yĕ shì zhèyàng shuō , tā huídá shuō , fù a , wǒ qù . tā què bú qù .

31 Nǐmen xiǎng zhè liǎng ge érzi , shì nà yī ge zūnxíng fù méng ne . tāmen shuō , dà érzi . Yēsū shuō , wǒ shízaì gàosu nǐmen , shuìlì hé chāngjì , dào bǐ nǐmen xiān jìn shén de guó .

32 Yīnwei Yuēhàn zūn zhe yì lù dào nǐmen zhèlǐ lái , nǐmen què bú xìn tā . shuìlì hé chāngjì dào xìn tā . nǐmen kànjian le , hòulái háishì bú àohuǐ qù xìn tā .

33 Nǐmen zaì tīng yī ge bǐyù . yǒu ge jiā zhǔ , zāi le yī ge pútaóyuán , zhōuwéi juān shang líba , lǐmiàn wā le yī ge yējiǔchí , gĕ le yī zuò lóu , zū gĕi yuán hù , jiù wǎng waìguó qù le .

34 Shōu guǒzi de shíhou jìn le , jiù dǎfa púrén , dào yuán hù nàli qù shōu guǒzi .

35 Yuán hù ná zhù púrén . dá le yī ge , shā le yī ge , yòng shítou dá sǐ yī ge .

36 Zhǔrén yòu dǎfa biéde púrén qù , bǐ xiānqián gèng duō . yuán hù háishì zhàoyàng dāi tāmen .

37 Hòulái dǎfa tāde érzi dào tāmen nàli qù , yìsi shuō , tāmen bì zūnjìng wǒde érzi .

38 Búliào , yuán hù kànjian tā érzi , jiù bǐcǐ shuō , zhè shì chéngshòu chǎnyè de . lái ba , wǒmen shā tā , zhān tāde chǎnyè .

39 Tāmen jiù ná zhù tā , tuī chū pútaóyuán waì shā le .

40 Yuán zhǔ lái de shíhou , yào zĕnyàng chǔzhì zhèxie yuán hù ne .

41 Tāmen shuō , yào xià dúshǒu chúmiĕ nàxiē è rén , jiāng pútaóyuán Lìng zū gĕi nà àn zhe shíhou jiāo guǒzi de yuán hù .

42 Yēsū shuō , jìng shang xiĕ zhe , jiàngrén suǒ qì de shítou , yǐ zuò le fáng jiǎo de tóu kuaì shítou . zhè shì zhǔ suǒ zuò de , zaì wǒmen yǎn zhōng kàn wéi xīqí . zhè jìng nǐmen méiyǒu niàn guò ma .

43 suǒyǐ wǒ gàosu nǐmen , shén de guó , bì cóng nǐmen duó qù . cìgĕi nà néng jié guǒzi de bǎixìng .

44 Shuí diào zaì zhè shítou shang , bìyào diē suì . zhè shítou diào zaì shuí de shēnshang , jiù yào bǎ shuí zā dé xīlàn .

45 Jìsīzhǎng hé Fǎlìsaìrén , tīngjian tāde bǐyù , jiù kàn chū tā shì zhǐ zhe tāmen shuō de .

46 Tāmen xiǎng yào zhuōná tā , zhǐshì pà zhòngrén , yīnwei zhòngrén yǐ tā wéi xiānzhī .

Mǎtaìfúyīn 21 Commentary

Chapter 21

Christ enters Jerusalem. (1-11) He drives out those who profaned the temple. (12-17) The barren fig-tree cursed. (18-22) Jesus' discourse in the temple. (23-27) The parable of the two sons. (28-32) The parable of the wicked husbandmen. (33-46)

Verses 1-11 This coming of Christ was described by the prophet Zechariah, ( Zechariah 9:9 ) . When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.

Verses 12-17 Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, ( John 2:13-17 ) . His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!

Verses 18-22 This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.

Verses 23-27 As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.

Verses 28-32 Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.

Verses 33-46 This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.