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马太福音 21
Chinese New Version (Simplified)

骑驴进耶路撒冷(A)

21 耶稣和门徒走近耶路撒冷，来到橄榄山的伯法其那里。耶稣派了两个门徒， 2 对他们说：“你们往对面的村子里去，立刻就会看见一头驴拴在那里，还有小驴跟牠在一起。把牠们解开，牵来给我。 3 如果有人问你们，就要说：‘主需要牠们。’他会立刻让你们牵走。” 4 这件事应验了先知所说的：

5 “要对锡安的居民（“居民”原文作“女子”）说：

‘看哪，你的王来到你这里了；

他是温柔的，他骑着驴，骑的是小驴。’”

6 门徒照着耶稣的吩咐去作。 7 牵了驴和小驴来，把衣服搭在牠们上面，耶稣就骑上。 8 有一大群人把自己的衣服铺在路上，也有人从树上把树枝砍下来，铺在路上。 9 前呼后拥的群众喊叫着：

“‘和散那’归于大卫的子孙，

奉主名来的是应当称颂的，高天之上当唱‘和散那’。”

10 耶稣进了耶路撒冷，全城都震动起来，他们问：“这人是谁？” 11 大家都说：“这就是那先知耶稣，是从加利利的拿撒勒来的。”

洁净圣殿(B)

12 耶稣进了圣殿，把殿里所有作买卖的人赶走，并推倒找换银钱的人的桌子，和卖鸽子的人的凳子； 13 又对他们说：“经上记着：

‘我的殿要称为祷告的殿。’

你们竟把它弄成贼窝了。”

14 殿里的瞎子和瘸腿的都走过来，耶稣就医好他们。 15 祭司长和经学家看见耶稣所行的奇事，又看见小孩子在殿中喊叫“‘和散那’归于大卫的子孙”，就很忿怒， 16 对耶稣说：“你听见他们说甚么吗？”耶稣说：“我听见了。

‘你从小孩和婴儿的口中，

得着了赞美。’

这话你们没有念过吗？” 17 于是离开他们，出了城，来到伯大尼，在那里过了一夜。

咒诅无花果树(C)

18 耶稣清早回城的时候，觉得饿了。 19 他看见路旁有一棵无花果树，就走过去；但他在树上甚么也找不到，只有叶子，就对树说：“你永远不再结果子了。”那棵树就立刻枯萎。 20 门徒看见了，十分惊奇，说：“这棵无花果树是怎样立刻枯萎的呢？” 21 耶稣回答他们：“我实在告诉你们，如果你们有信心，不怀疑，不但能作我对无花果树所作的，就是对这座山说‘移开，投到海里去’，也必成就。 22 你们祷告，无论求甚么，只要相信，都必得着。”

质问耶稣凭甚么权柄作事(D)

23 耶稣进了圣殿，正在教导人的时候，祭司长和民间的长老前来问他：“你凭甚么权柄作这些事？谁给你这权柄？” 24 耶稣回答他们：“我也要问你们一句话，如果你们告诉我，我就告诉你们我凭甚么权柄作这些事。 25 约翰的洗礼是从哪里来的呢？是从天上来的，还是从人来的呢？”他们就彼此议论：“如果我们说‘是从天上来的’，他会问我们‘那你们为甚么不信他呢？’ 26 如果我们说‘是从人来的’，我们又怕群众，因为他们都认为约翰是先知。” 27 于是回答耶稣：“我们不知道。”耶稣也对他们说：“我也不告诉你们，我凭甚么权柄作这些事。

两个儿子的比喻

28 “你们认为怎样？有一个人，他有两个儿子。他去对大儿子说：‘孩子，你今天到葡萄园去工作吧。’ 29 他说：‘我不想去。’但后来他改变主意，就去了。 30 父亲又照样去吩咐小儿子。小儿子说：‘父亲，我会去的。’后来却没有去。 31 这两个儿子，哪一个听父亲的话呢？”他们说：“大儿子。”耶稣对他们说：“我实在告诉你们：税吏和娼妓比你们先进　神的国。 32 约翰来到你们那里，指示你们行义路（或译：“约翰在义路中，来到你们这里”），你们不信他；税吏和娼妓却信了他。你们看见了之后，还是没有改变心意去信他。

佃户的比喻(E)

33 “你们再听一个比喻：有一个家主，栽种了一个葡萄园，四面围上篱笆，在园子里挖了一个压酒池，盖了一座瞭望台，然后把园子租给佃户，就远行去了。 34 到了收成的时候，园主派了仆人到佃户那里，收取应该纳给他的果子。 35 佃户却抓住他的仆人，打伤一个，杀了一个，又用石头打死一个。 36 于是园主再派其他的仆人去，人数比前一次更多，但佃户也是同样对付他们。 37 最后，他派了自己的儿子去，说：‘他们必尊敬我的儿子。’ 38 佃户看见他的儿子，就彼此说：‘这是继承产业的；来，我们杀了他，占有他的产业吧！’ 39 于是他们抓住他，把他推出葡萄园外杀了。 40 那么，葡萄园的主人来到的时候，会怎样对待那些佃户呢？” 41 他们回答：“他会毫不留情地除掉那些恶人，把葡萄园租给按时缴纳果子的佃户。” 42 耶稣对他们说：“经上记着：

‘建筑工人所弃的石头，

成了房角的主要石头；

这是主所作的，

在我们眼中看为希奇。’

这话你们没有念过吗？ 43 因此我告诉你们，　神的国要从你们那里取去，赐给那结果子的外族人。 44 谁跌在这石头上，就必摔碎；这石头掉在谁的身上，就必把他压得粉碎。”

45 祭司长和法利赛人听了耶稣这些比喻，知道是指着他们说的。 46 他们想要逮捕他，但又怕群众，因为他们都认为耶稣是先知。

Close NABRE

Matthew 21
New American Bible (Revised Edition)

Chapter 21

The Entry into Jerusalem.[a] 1 (A)When they drew near Jerusalem and came to Bethphage[b] on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her.[c] Untie them and bring them here to me. 3 And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.” 4 [d]This happened so that what had been spoken through the prophet might be fulfilled:

5 (B)“Say to daughter Zion,
‘Behold, your king comes to you,
    meek and riding on an ass,
        and on a colt, the foal of a beast of burden.’”

6 The disciples went and did as Jesus had ordered them. 7 [e]They brought the ass and the colt and laid their cloaks over them, and he sat upon them. 8 [f](C)The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road. 9 (D)The crowds preceding him and those following kept crying out and saying:

“Hosanna[g] to the Son of David;
    blessed is he who comes in the name of the Lord;
hosanna in the highest.”

10 And when he entered Jerusalem the whole city was shaken[h] and asked, “Who is this?” 11 And the crowds replied, “This is Jesus the prophet,[i] from Nazareth in Galilee.”

The Cleansing of the Temple.[j] 12 (E)Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.[k](F) 13 (G)And he said to them, “It is written:

‘My house shall be a house of prayer,’[l]
    but you are making it a den of thieves.”

14 (H)The blind and the lame[m] approached him in the temple area, and he cured them. 15 When the chief priests and the scribes saw the wondrous things[n] he was doing, and the children crying out in the temple area, “Hosanna to the Son of David,” they were indignant 16 [o](I)and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes; and have you never read the text, ‘Out of the mouths of infants and nurslings you have brought forth praise’?” 17 And leaving them, he went out of the city to Bethany, and there he spent the night.

The Cursing of the Fig Tree.[p] 18 (J)When he was going back to the city in the morning, he was hungry. 19 (K)Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it, “May no fruit ever come from you again.” And immediately the fig tree withered. 20 When the disciples saw this, they were amazed and said, “How was it that the fig tree withered immediately?” 21 [q](L)Jesus said to them in reply, “Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will be done. 22 (M)Whatever you ask for in prayer with faith, you will receive.”

The Authority of Jesus Questioned.[r] 23 (N)When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said, “By what authority are you doing these things?[s] And who gave you this authority?”(O) 24 Jesus said to them in reply, “I shall ask you one question,[t] and if you answer it for me, then I shall tell you by what authority I do these things. 25 Where was John’s baptism from? Was it of heavenly or of human origin?” They discussed this among themselves and said, “If we say ‘Of heavenly origin,’ he will say to us, ‘Then why did you not believe him?’ 26 [u](P)But if we say, ‘Of human origin,’ we fear the crowd, for they all regard John as a prophet.” 27 So they said to Jesus in reply, “We do not know.” He himself said to them, “Neither shall I tell you by what authority I do these things.[v]

The Parable of the Two Sons.[w] 28 “What is your opinion? A man had two sons. He came to the first and said, ‘Son, go out and work in the vineyard today.’ 29 He said in reply, ‘I will not,’ but afterwards he changed his mind and went. 30 The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go. 31 [x]Which of the two did his father’s will?” They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you. 32 [y](Q)When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.

The Parable of the Tenants.[z] 33 (R)“Hear another parable. There was a landowner who planted a vineyard,[aa] put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.(S) 34 When vintage time drew near, he sent his servants[ab] to the tenants to obtain his produce. 35 But the tenants seized the servants and one they beat, another they killed, and a third they stoned. 36 Again he sent other servants, more numerous than the first ones, but they treated them in the same way. 37 Finally, he sent his son to them, thinking, ‘They will respect my son.’ 38 [ac]But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’ 39 [ad](T)They seized him, threw him out of the vineyard, and killed him. 40 What will the owner of the vineyard do to those tenants when he comes?” 41 They answered[ae] him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.” 42 [af](U)Jesus said to them, “Did you never read in the scriptures:

‘The stone that the builders rejected
    has become the cornerstone;
by the Lord has this been done,
    and it is wonderful in our eyes’?

43 [ag]Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit. 44 [[ah] The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.]” 45 When the chief priests and the Pharisees[ai] heard his parables, they knew that he was speaking about them. 46 And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.

Footnotes

  1. 21:1–11 Jesus’ coming to Jerusalem is in accordance with the divine will that he must go there (cf. Mt 16:21) to suffer, die, and be raised. He prepares for his entry into the city in such a way as to make it a fulfillment of the prophecy of Zec 9:9 (Mt 21:2) that emphasizes the humility of the king who comes (Mt 21:5). That prophecy, absent from the Marcan parallel account (Mk 11:1–11) although found also in the Johannine account of the entry (Jn 12:15), is the center of the Matthean story. During the procession from Bethphage to Jerusalem, Jesus is acclaimed as the Davidic messianic king by the crowds who accompany him (Mt 21:9). On his arrival the whole city was shaken, and to the inquiry of the amazed populace about Jesus’ identity the crowds with him reply that he is the prophet, from Nazareth in Galilee (Mt 21:10, 11).
  2. 21:1 Bethphage: a village that can no longer be certainly identified. Mark mentions it before Bethany (Mk 11:1), which suggests that it lay to the east of the latter. The Mount of Olives: the hill east of Jerusalem that is spoken of in Zec 14:4 as the place where the Lord will come to rescue Jerusalem from the enemy nations.
  3. 21:2 An ass tethered, and a colt with her: instead of the one animal of Mk 11:2, Matthew has two, as demanded by his understanding of Zec 9:9.
  4. 21:4–5 The prophet: this fulfillment citation is actually composed of two distinct Old Testament texts, Is 62:11 (Say to daughter Zion) and Zec 9:9. The ass and the colt are the same animal in the prophecy, mentioned twice in different ways, the common Hebrew literary device of poetic parallelism. That Matthew takes them as two is one of the reasons why some scholars think that he was a Gentile rather than a Jewish Christian who would presumably not make that mistake (see Introduction).
  5. 21:7 Upon them: upon the two animals; an awkward picture resulting from Matthew’s misunderstanding of the prophecy.
  6. 21:8 Spread…on the road: cf. 2 Kgs 9:13. There is a similarity between the cutting and strewing of the branches and the festivities of Tabernacles (Lv 23:39–40); see also 2 Mc 10:5–8 where the celebration of the rededication of the temple is compared to that of Tabernacles.
  7. 21:9 Hosanna: the Hebrew means “(O Lord) grant salvation”; see Ps 118:25, but that invocation had become an acclamation of jubilation and welcome. Blessed is he…in the name of the Lord: see Ps 118:26 and the note on Jn 12:13. In the highest: probably only an intensification of the acclamation, although Hosanna in the highest could be taken as a prayer, “May God save (him).”
  8. 21:10 Was shaken: in the gospels this verb is peculiar to Matthew where it is used also of the earthquake at the time of the crucifixion (Mt 27:51) and of the terror of the guards of Jesus’ tomb at the appearance of the angel (Mt 28:4). For Matthew’s use of the cognate noun, see note on Mt 8:24.
  9. 21:11 The prophet: see Mt 16:14 (“one of the prophets”) and 21:46.
  10. 21:12–17 Matthew changes the order of (Mk 11:11, 12, 15) and places the cleansing of the temple on the same day as the entry into Jerusalem, immediately after it. The activities going on in the temple area were not secular but connected with the temple worship. Thus Jesus’ attack on those so engaged and his charge that they were making God’s house of prayer a den of thieves (Mt 21:12–13) constituted a claim to authority over the religious practices of Israel and were a challenge to the priestly authorities. Mt 21:14–17 are peculiar to Matthew. Jesus’ healings and his countenancing the children’s cries of praise rouse the indignation of the chief priests and the scribes (Mt 21:15). These two groups appear in the infancy narrative (Mt 2:4) and have been mentioned in the first and third passion predictions (Mt 16:21; 20:18). Now, as the passion approaches, they come on the scene again, exhibiting their hostility to Jesus.
  11. 21:12 These activities were carried on in the court of the Gentiles, the outermost court of the temple area. Animals for sacrifice were sold; the doves were for those who could not afford a more expensive offering; see Lv 5:7. Tables of the money changers: only the coinage of Tyre could be used for the purchases; other money had to be exchanged for that.
  12. 21:13 ‘My house…prayer’: cf. Is 56:7. Matthew omits the final words of the quotation, “for all peoples” (“all nations”), possibly because for him the worship of the God of Israel by all nations belongs to the time after the resurrection; see Mt 28:19. A den of thieves: the phrase is taken from Jer 7:11.
  13. 21:14 The blind and the lame: according to 2 Sm 5:8 LXX the blind and the lame were forbidden to enter “the house of the Lord,” the temple. These are the last of Jesus’ healings in Matthew.
  14. 21:15 The wondrous things: the healings.
  15. 21:16 ‘Out of the mouths…praise’: cf. Ps 8:3 LXX.
  16. 21:18–22 In Mark the effect of Jesus’ cursing the fig tree is not immediate; see Mk 11:14, 20. By making it so, Matthew has heightened the miracle. Jesus’ act seems arbitrary and ill-tempered, but it is a prophetic action similar to those of Old Testament prophets that vividly symbolize some part of their preaching; see, e.g., Ez 12:1–20. It is a sign of the judgment that is to come upon the Israel that with all its apparent piety lacks the fruit of good deeds (Mt 3:10) and will soon bear the punishment of its fruitlessness (Mt 21:43). Some scholars propose that this story is the development in tradition of a parable of Jesus about the destiny of a fruitless tree, such as Lk 13:6–9. Jesus’ answer to the question of the amazed disciples (Mt 21:20) makes the miracle an example of the power of prayer made with unwavering faith (Mt 21:21–22).
  17. 21:21 See Mt 17:20.
  18. 21:23–27 Cf. Mk 11:27–33. This is the first of five controversies between Jesus and the religious authorities of Judaism in Mt 21:23–22:46, presented in the form of questions and answers.
  19. 21:23 These things: probably his entry into the city, his cleansing of the temple, and his healings there.
  20. 21:24 To reply by counterquestion was common in rabbinical debate.
  21. 21:26 We fear…as a prophet: cf. Mt 14:5.
  22. 21:27 Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John’s baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.
  23. 21:28–32 The series of controversies is interrupted by three parables on the judgment of Israel (Mt 21:28–22:14) of which this, peculiar to Matthew, is the first. The second (Mt 21:33–46) comes from Mark (12:1–12), and the third (Mt 22:1–14) from Q; see Lk 14:15–24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Matthew’s first parable, Mt 21:28–30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf. Mt 7:21; 12:50); that may have been the parable’s original reference. However, it is given a more specific application by the addition of Mt 21:31–32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John’s call to repentance. By the answer they give to Jesus’ question (Mt 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.
  24. 21:31 Entering…before you: this probably means “they enter; you do not.”
  25. 21:32 Cf. Lk 7:29–30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you…way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God’s plan of salvation. For the last, see note on Mt 3:14–15.
  26. 21:33–46 Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas, 65, where a less allegorized and probably more primitive form of the parable is found.
  27. 21:33 Planted a vineyard…a tower: cf. Is 5:1–2. The vineyard is defined in Is 5:7 as “the house of Israel.”
  28. 21:34–35 His servants: Matthew has two sendings of servants as against Mark’s three sendings of a single servant (Mk 12:2–5a) followed by a statement about the sending of “many others” (Mk 12:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Mt 23:37. His produce: cf. Mk 12:2 “some of the produce.” The produce is the good works demanded by God, and his claim to them is total.
  29. 21:38 Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.
  30. 21:39 Threw him out…and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Mk 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see Jn 19:17; Hb 13:12.
  31. 21:41 They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.
  32. 21:42 Cf. Ps 118:22–23. The psalm was used in the early church as a prophecy of Jesus’ resurrection; see Acts 4:11; 1 Pt 2:7. If, as some think, the original parable ended at Mt 21:39 it was thought necessary to complete it by a reference to Jesus’ vindication by God.
  33. 21:43 Peculiar to Matthew. Kingdom of God: see note on Mt 19:23–24. Its presence here instead of Matthew’s usual “kingdom of heaven” may indicate that the saying came from Matthew’s own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.
  34. 21:44 The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Lk 20:18 with which it is practically identical.
  35. 21:45 The Pharisees: Matthew inserts into the group of Jewish leaders (Mt 21:23) those who represented the Judaism of his own time.
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Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.