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马太福音生命读经 · 第56篇

对属天之王的热烈欢迎，洁净圣殿并咒诅无花果树

The Warm Welcome Of The Heavenly King, The Cleansing Of The Temple, And The Cursing Of The Fig Tree
1在本篇信息中，我们来到马太二十一章一至二十二节，这里论到三件事：对温柔之王的欢迎；（太二一1～11；）洁净圣殿；（太二一12～17；）以及咒诅无花果树。（太二一18～22。）
1In this message we come to 21:1-22, where three matters are covered: the welcoming of the meek King (vv. 1-11); the cleansing of the temple (vv. 12-17); and the cursing of the fig tree (vv. 18-22
2十六章是马太福音中重要的转捩点。在这章之前，主耶稣曾多次去耶路撒冷。但在十六章，祂把门徒带到北方，远离便雅悯境内，圣地中心的耶路撒冷。在十六章之后，主逐渐从北方返回耶路撒冷。
2Chapter sixteen is a crucial turning point in the Gospel of Matthew. Prior to this chapter, the Lord Jesus went to Jerusalem a number of times. But in chapter sixteen, He brought His disciples to the north, far away from Jerusalem, which was in the center of the Holy Land, in the territory of Benjamin. After chapter sixteen, the Lord gradually returned from the north to Jerusalem
3在十六章十三节至二十三章三十九节，马太记载了主被弃绝的途径。在这一段，我们看见主在各地区的活动：去犹太之前；（太十六13～十八35；）到犹太境后；（太十九1～二十16；）在往耶路撒冷的路上；（二十17～二一11；）以及在耶路撒冷。（太二一12～二三39。）因此，马太二十一章一节说，『耶稣和门徒将近耶路撒冷，来到伯法其，橄榄山那里。』十九章一节，他们从加利利动身；二十章十七节，他们在旅途中；二十章二十九节，他们经过耶利哥。现在二十一章，他们来到橄榄山，就是耶路撒冷城外，在该城近郊。、这一章标明主在地上最后一周的开始。
3In 16:13—23:39 Matthew gives us a record of the pathway of the Lord’s rejection. In this section we see the Lord’s activities in various regions: before going to Judea (16:13— 18:35); from Galilee to Judea (19:1—20:16); on the way to Jerusalem (20:17—21:11); and in Jerusalem (21:12—23:39). Thus, Matthew 21:1 says, “ And when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives.” They began the journey from Galilee in 19:1. They were on the way in 20:17, and passed through Jericho in 20:29. Now in chapter twenty-one they have come to the Mount of Olives, which was just outside the city of Jerusalem, in a suburb of that city. This chapter marks the beginning of the Lord’s last week on earth
4主特意回耶路撒冷，不是要尽职、传讲、施教或行神迹，乃是要将祂自己当作神的羔羊献上，被宰杀，并且钉十字架。
4The Lord purposely went back to Jerusalem not to minister, preach , teach, or perform miracles, but to present Himself as the Lamb of God to be slaughtered, to be crucified
壹 、对温柔之王的热烈欢迎
I. A WARM WELCOME TO THE MEEK KING
一 、温柔的王来到
A. The Coming of the Meek King
5照著四福音书，主耶稣没有作一些事以确保自己受到热烈的欢迎。反之，祂总是豫备好被弃绝。但在二十一章一至十一节，祂作了一些豫备，好受到热烈的欢迎。
5According to the four Gospels, the Lord Jesus did not do things to in sure Himself a warm welcome. Instead, He was always prepared for rejection. But in 21:1-11 He made some preparations to be warmly welcomed.
在主的主宰权柄之下
1. Under the Lord’s Sovereignty 1.
6这里给主的欢迎乃是在祂的主宰权柄之下完成的。在二、三节，主告诉祂的两个门徒：『你们往对面村子去，立刻就会看见一匹驴，带著驴驹拴著；你们解开，牵来给我。若有人对你们说甚么，你们就说，主需要牠们；他必立刻打发牠们来。』我若在那里，我会说，『主，你怎么知道会有一匹驴带著驴驹拴在那里？并且你怎么知道那人会让我们牵来？』这里我们看见主的无所不知和主宰权柄。祂要祂的门徒知道祂是主宰一切、拥有一切的王。因此，驴和驴驹都属于祂。主也向他们指明祂是无所不知的，因为祂不必身在某地，就能把事情看得很清楚。在运用祂作王的权柄上，主是无所不知、主宰一切的。
6The welcome given to the Lord here was carried out under His sovereignty. In verses 2 and 3, the Lord told two of His disciples, “Go into the village opposite you, and immediately you will find a donkey tied and a colt with her; loose them and lead them to Me. And if anyone says anything to you, you shall say, The Lord has need of them, and immediately he will send them.” If I had been there, I would have said, “Lord, how do You know there will be a donkey tied there and a colt with her? And how do You know that the man will allow us to take them?” Here we see the Lord’s omniscience and sovereignty. He wanted His disciples to know that He was the sovereign King who owned all things. Thus, the donkey and the colt belonged to Him. The Lord also indicated to them that He was omniscient, for He could see things clearly without physically being in a certain place. In exercising His authority as King, the Lord is both omniscient and sovereign.
应验豫言
2. Fulfilling the Prophecy 2.
7四、五节说，『这事成就，为要应验那藉著申言者所说的，说，「要对锡安的女儿说，看哪，你的王来到你这里，是温柔的，骑著驴，骑著驴驹，就是负重牲口的崽子。」』王进入耶路撒冷的方式，应验了撒迦利亚九章九节的豫言。二十一章五节里锡安的『女儿』这辞意指耶路撒冷的居民。（参诗一三七8，四五12。）这豫言向他们应验了。
7Verses 4 and 5 say, “Now this took place that what was spoken through the prophet might be fulfilled, saying, Say to the daughter of Zion, Behold, your King is coming to you, meek and mounted on a donkey and on a colt, the foal of a beast of burden.” The way the King came into Jerusalem fulfilled the prophecy of Zechariah 9:9. The term “the daughter” of Zion in 21:5 means the people of Jerusalem (cf. Psa. 137:8; 45:12). This prophecy was being fulfilled to them
骑著驴，骑著驴驹
3. On a Donkey and on a Colt 3.
8五节说，王『骑著驴，骑著驴驹，就是负重牲口的崽子』来了。这表征天国的王所甘愿留于其中，谦逊卑微的情形，以呈现祂自己。主没有吩咐他的门徒找一辆马车，只要驴和驴驹。祂甚至没有拣选骑马，却骑小驴。我曾花了相当时间要找出主为甚么骑驴和驴驹。祂是骑驴，还是骑驴驹？为甚么主耶稣需要驴和驴驹，幼驴？驴驹必是幼驴，因牠称为负重牲口的崽子，这负重的牲口必是驴。驴可能是母的，驴驹可能是母驴生的。母驴和驴驹一同工作来背负王，因为祂骑著驴和驴驹。也许主先骑驴，将近城时改骑驴驹。马可和路加只题到驴驹，没有题到驴，（可十一1～，路十九29～38，）而约翰说到小驴，驴驹。（约十二～15。）因此，四福音书所强调的似乎是驴驹。
8Verse 5 says that the King came “mounted on a donkey and on a colt, the foal of a beast of burden.” This signifies the meek and lowly state in which the Lord was willing to present Himself. The Lord did not tell His disciples to get a carriage or a wagon, but a donkey and a colt. He did not even choose to ride on a horse, but on a little donkey. I have spent considerable time to find out why the Lord was mounted on a donkey and a colt. Was He riding on the donkey or on the colt? Why did the Lord Jesus need both the donkey and a colt, a baby donkey? The colt must have been a baby donkey because it is called a foal of a beast of burden, and this beast of burden must have been a donkey. The donkey was probably the mother, and the colt was probably her offspring. Both the mother and the offspring worked together to bear the King, for He was mounted on both the donkey and the colt. Perhaps the Lord rode upon the donkey first and shifted to the colt when He was close to the city. Mark and Luke mention only the colt, not the don key (Mark 11:1-10 10; Luke 19:29-38), whereas John speaks of a young don key, a don key’s colt (John 12:14-15). Thus, the 14 emphasis of the four Gospels seems to be on the colt.
9驴和驴驹在一起，给人温柔谦卑的印象。主若只骑驴，温柔的印象就不会这么显著。假定一个很小的姊妹抱著小婴孩站在我们面前，会使我们对微小有深刻的印象，因为小婴孩会加强微小的印象。主骑驴的意义不是微小，乃是温柔。属天的王不是高傲显赫的来临，乃是温和、谦卑、温柔的来临。这温柔的印象因驴驹伴著驴背负温柔的王而得著加强。主没有骄傲的骑著马进耶路撒冷。祂乃是骑著小驴，甚至骑著驴驹而来。没有一个属地的王会这样作。主似乎告诉门徒：『把驴和小驴驹牵来。我要骑负重的牲口，但驴驹也必须同行，以表明我的温柔。这会帮助人看见属天的王是何等温柔。』、
9The donkey and the colt together give us an impression of meekness and humility. If the Lord has been mounted only upon a donkey, the impression of meekness would not have been so striking. Suppose a very small sister stands before us holding a tiny baby in her arms. This would give us a deep impression of smallness, for the tiny baby would strengthen the impression of smallness. The significance of the Lord’s riding on a donkey is not smallness, but meekness. The heavenly King came not with haughty splendor, but with gentle, humble meekness. This impression of meekness is strengthened by the colt accompanying a donkey to bear the meek King. The Lord Jesus did not ride into Jerusalem proudly on a horse. He came mounted upon a little donkey, even a small colt. No earthly king would do this. The Lord Jesus seemed to be telling His disciples, “Take the donkey and the little colt. I shall ride upon the beast of burden, but the colt must go along too in order to show My meekness. This will help the people see how meek the heavenly King is
10主耶稣来不是要争战或争竞，乃是要作温柔的王。幼驴的出现证实主不愿与任何人争战或争竞。反之，祂是谦卑温柔的。我信这是主耶稣要向人传达的印象。不错，祂是属天的王，但祂无意来作与人争战或竞争的伟大君王。反之，神来作温柔的王，不与任何人争战或争竞。
10The Lord Jesus came not to fight or to compete, but to be a meek King. The presence of the baby donkey testified that the Lord did not care to fight or compete with anyone. Rather, He was humble and meek. I believe that this was the impression the Lord Jesus wanted to convey to the people. Yes, He was the heavenly King, but He had no intention to come as a great King fighting or competing with others. Instead, He came as a meek King who did not fight against anyone or compete with anyone
二 、群众热烈的欢迎
B. The Warm Welcome of the Crowds
把衣服铺在路上
1. Spreading Their Garments on the Road 1.
11我们在七节看见门徒把自己的衣服搭在驴和驴驹上面，八节说，『群众多半把自己的衣服铺在路上。』衣服象征人行为的人性美德。门徒把自己的衣服搭在驴和驴驹上面，让主骑上，藉以尊崇这位卑微的君王；群众也把衣服铺在路上，让主通过，藉以尊崇祂。人用他们的衣服，就是用他们所有的尊崇主。不论人多贫穷，他至少有些用以遮蔽自己的衣服。我们需要用我们所是的，尊崇主这位温柔的王。不论我们的光景如何，我们都有些东西用以尊崇祂。我不信搭在驴上、铺在路上的衣服是荣美、华丽的。然而，人乃是使用他们所有的。尽管我们是有罪的、可怜的、甚至是邪恶的，主却喜欢我们用我们所是的尊崇祂。甚至罪人若有心尊崇主，他们也能用他们所是的尊崇祂。
11In verse 7 we see that the disciples put their garments on the donkey and the colt, and verse 8 says, “And most of the crowd spread their own garments in the road.” Garments signify the human virtues of people’s conduct. The disciples honored the lowly King by putting their garments on the donkey and colt for Him to ride on, and the crowd honored Him by spreading their garments in the road for Him to pass through. The people honored the Lord with their clothing, that is, with whatever they had. No matter how poor a man is, heat least has some clothing with which to cover himself. We need to honor the Lord, the meek King, with whatever we are. No matter what our condition may be, we have something with which to honor Him. I do not believe that the garments put on the donkey and on the road were splendid or beautiful. Nevertheless, the people used what they had. Although we are sinful, pitiful, and even evil, the Lord likes to be honored with what we are. Even sinners can honor the Lord with what they are, if they have a heart to honor Him.
把棕树枝铺在路上
2. Spreading Palm Branches in the Road 2.
12八节也说，『另有人从树上砍下枝子铺在路上。』这是棕树的枝子，（约十二13，）象征得胜的生命，（启七9，）以及享受这生命的丰富出产而有的满足，如住棚节所豫表的。（利二三40，尼八15。）群众用自己的衣服和棕树枝，庆贺卑微君王的来临。象征得胜生命的棕树，深深扎根在隐密的泉水里，并且茂盛的长入空中。这象征得胜的生命。人用他们所是的尊崇温柔的王，认识祂是有得胜生命的一位。
12Verse 8 also says, “Others cut branches from the trees and spread them in the road.” The branches are the branches of the palm tree (John 12:13), signifying the victorious life (Rev. 7:9) and the satisfaction of enjoying the rich produce of this life as typified by the feast of tabernacles (Lev. 23:40; Neh. 8:15). The crowd used both their garments and the palm tree branches to celebrate the lowly King’s coming. A palm tree, signifying the victorious life, is rooted deeply in hidden springs and grows prevailingly upward into the air. This signifies the victorious life. In honoring the meek King with whatever they were, the people recognized that He was the One with the victorious life
喊著和散那归与大卫的子孙
3. Crying Hosanna to the Son of David 3.
13九节说，『前行后随的群众喊著说，和散那归与大卫的子孙！在主名里来的，是当受颂赞的！至高之处的和散那！』和散那，希伯来文，意求你拯救。（诗一一八25。）大卫的子孙，是卑微君王的君尊名称。人热烈欢迎属天之王的时候，喊出引自诗篇一百一十八篇的话：『在主名里来的，是当受颂赞的。』(诗一一八，直译)照著诗篇一百一十八篇，只有在主的名里来的一位，才有资格这样受颂赞。因此，在主的主宰之下，人自然的颂赞指明这位温柔的王，不是在自己的名里来的，乃是在主的名里来的。那些欢迎王的人藉著他们的颂赞指明，祂是主所差来的一位，因而是在主的名里来的一位。
13Verse 9 says, “And the crowds who went before Him and those who followed cried out, saying, Hosanna to the Son of David; Blessed is He Who comes in the name of the Lord; Hosanna in the highest!” The Hebrew word Hosanna means “save now” (Ps a. 118:25). The title “the Son of David” was the royal title of the lowly King. In the warm welcome of the heavenly King, the people shouted out a quotation from Psalm 118: “Blessed is He Who comes in the name of the Lord” (v. 26). According to Psalm 118, only the One who 26 came in the name of the Lord was qualified to be praised in such away. Thus, the spontaneous praise of the people sovereignly indicated that this meek King came not in His own name, but in the name of Jehovah. Those who welcomed the King indicated through their praise that He was the One sent by the Lord, thus the One who came in the name of the Lord.
仍认祂为加利利拿撒勒的申言者
4. Still Knowing Him as the Prophet 4. from Nazareth of Galilee
14当属天的王进了耶路撒冷，全城都震动了，但群众仍说，『这是从加利利拿撒勒来的申言者耶稣。』(太二一11。)一面，群众赞美祂是大卫的子孙，是在主名里来的一位；另一面，有些人仍天然的认为祂是来自被藐视之城的申言者。
14When the heavenly King entered into Jerusalem, the whole city was stirred up, but the crowd still said, “This is the prophet Jesus, who is from Nazareth of Galilee” (v. 11). On the one hand, the crowds praised Him as the Son of David, the One who comes in the name of the Lord; on the other hand, some still recognized Him in a natural way as a prophet from a despised city
贰 、洁净圣殿
II. CLEANSING THE TEMPLE
15十二节说，『耶稣进了殿，赶出所有在殿里作买卖的人，推倒兑换银钱之人的桌子，和卖鸽子之人的凳子。』主进了耶路撒冷城，所作的第一件事就是洁净圣殿。任何一个属地的王进了京城，都会立刻登上宝座。但主没有这么作，因为祂不是为著自己的权益，乃是为著神的权益。祂的心不是为著祂的国，乃是为著神的家。、
15Verse 12 says, “And Jesus entered into the temple and cast out all those who were selling and buying in the temple, and He overturned the tables of the moneychangers and the seats of those who were selling the doves.” When the Lord entered the city of Jerusalem, the first thing He did was cleanse the temple. Any earthly king, upon entering the capital, would immediately have ascended to the throne. But the Lord did not do this because He was not for His own interests, but for God’sin te rests. His heart was not for His kingdom, but for God’sho use
16在原则上今天我们也是一样。我们把主迎接到我们里面作王的时候，祂不是立刻登宝座；祂乃是进入我们灵里，将其洁净。我们许多人经历过这事。我们接受主作生命的时候，也接受祂作王。祂进入我们里面作我们的生命和君王的那天，祂不是自己登宝座，乃是洁净神的殿，这殿今天就是我们的灵，神的居所。（弗二22。）
16It is the same in principle with us today. When we welcome the Lord into us as our King, He does not go immediately to the throne; rather, He goes to our spirit and cleanses it. Many of us have experienced this. When we received the Lord as life, we also received Him as the King. On the day He came into us to be our life and our King, He did not enthrone Himself, but cleansed God’stem ple, which today is our spirit, the habitation of God (Eph. 2:22
一 、洁净、医治并赞美
A. Cleansing, Healing, and Praising
17我们的灵该是祷告的殿，但因著堕落，却成了贼窝。但耶稣进入我们里面，赶走了众贼，并洁净了我们灵的殿。洁净之后，主就医治了殿里的瞎子和瘸子。（太二一14。）这指明祂的洁净圣殿，叫人有视力看见，并且有力量行动。今天我们也是一样。十五节说，小孩子『在殿里喊著说，和散那归与大卫的子孙。』马太福音至少有几次题到小孩子，因为这卷书强调国度的子民需要成为像小孩子一样。只有那些成为小孩子的人才会赞美神。这事在瞎子和瘸子得医治之后。当我们的瞎眼和瘸腿得医治，我们也会像小孩子一样赞美主。
17Our spirit should be a house of prayer, but because of the fall it has been made a den of robbers. But when Jesus comes into us He drives all the robbers away and cleanses the temple of our spirit. After the cleansing, the Lord healed the blind and the lame in the temple (v. 14). This indicates that His cleansing of the temple causes people to have the sight to see and the strength to move. It is the same with us today. Verse 15 says that the children were “crying out in the temple and saying, Hosanna to the Son of David.” At least a few times the Gospel of Matthew mentions children, for this book stresses that the kingdom people need to become as children. Only those who have become children will praise God. This was after the healing of the blind and the lame. When our blindness and lameness are healed, we also shall praise the Lord as little children
二 、宗教徒被激怒
B. The Religious People Being Offended
18顽固的祭司长和经学家，即使看见卑微君王所行的奇事，还是非常恼怒；他们的恼怒是由于自己的骄傲和嫉妒。这使他们看不见关于属天君王的异象。
18The stubborn chief priests and scribes were indignant, even after they saw the wonders the lowly King performed. Their indignation was due to their pride and jealousy, which blinded them from seeing any vision concerning the heavenly King
三 、属天的王离开耶路撒冷，宿于伯大尼
C. The Heavenly King Staying Away from Jerusalem to Lodge in Bethany
19十七节说，『于是撇开他们，出城到伯大尼去，在那里住宿。』主末次上耶路撒冷，只有白天在那里尽职，每晚祂都离开，往伯大尼去住宿。伯大尼在橄榄山东坡，（可十一19，路二一37，）马利亚、马大和拉撒路的家，以及西门的家都在那里。(约十一1，太二六6。）主在耶路撒冷，被犹太教的首领弃绝;但在伯大尼，却受爱祂的人欢迎。
19Verse 17 says, “And leaving them, He went out of the city to Bethany and lodged there.” In His last visit to Jerusalem, the Lord remained there only during the day for His ministry. Every evening He departed to lodge in Bethany, on the eastern slope of the Mount of Olives (Mark 11:19; Luke 21:37), where the house of Mary, Martha, and Lazarus and the house of Simon were (John 11:1; Matt. 26:6). In Jerusalem He was rejected by the leaders of Judaism, but in Bethany He was welcomed by His lovers.
20主耶稣进入我们里面，并洁净我们的灵之后，我们也许觉得祂离开了我们，正如祂洁净了圣殿之后，就离开耶路撒冷往伯大尼去一样。也许主进入你里面，洁净你的灵，就是神的殿，就离开你往别处去了。也许你会说，『这不是我的经历。我的经历是主耶稣洁净了我的灵之后，就与我同住。』倘若这是你的经历，那你必定是爱耶稣的马利亚、马大、拉撒路或西门中的一位。然而，许多基督徒把基督接受到他们里面，并经历祂洁净他们的灵之后，他们并不爱祂。因此，在他们的经历里，主离开他们宿于别处，这地方称为伯大尼。
20After the Lord Jesus comes into us and cleanses our spirit, we may sense that He leaves us, just as He left Jerusalem for Bethany after cleansing the temple. The Lord may come into you, cleanse your spirit, which is the temple of God, and leave for another place. Perhaps you will say, “This is not my experience. My experience is that after the Lord Jesus has cleansed my spirit, He stays with me.” If this is your experience, then you must be one of the lovers of Jesus like Mary, Martha, Lazarus, or Simon. However, after many Christians receive Christ into them and experience His cleansing of their spirit, they do not love Him. Thus, in their experience the Lord leaves them to lodge in another place, a place called Bethany
21照著新约，伯大尼是爱主之人的地方。在新约中我们读到伯大尼的两个家：马利亚、马大和拉撒路的家，以及患痲疯的西门的家。这些亲爱的圣徒都是爱主耶稣的人。当祂在地上生活的最后一周，祂每天都上耶路撒冷去，但每晚祂都离开耶路撒冷，宿于伯大尼。耶路撒冷是祂被察验、试验并宰杀的地方；但伯大尼是祂住宿的地方。
21According to the New Testament, Betha ny is the place of the Lord’s lovers. In the New Testament we read of two houses in Bethany: the house of Mary, Martha, and Lazarus and the house of Simon the leper. All these dear ones were lovers of the Lord Jesus. During the last week of His life on earth, He went every day into Jerusalem, but every night He went out of Jerusalem and lodged in Bethany. Jerusalem was the place where He was examined, tested, and slaughtered; but Bethany was His lodging place.
22十分明确的说，今天的宗教对主耶稣就是耶路撒冷；那不是祂住宿的地方。爱基督的人不在耶路撒冷，乃在伯大尼。你是在耶路撒冷，或是在伯大尼？我们不该是耶路撒冷的人，而该是伯大尼爱主的人。你若是在耶路撒冷人中间，耶稣会来受你的试验并察验。但你若是在伯大尼爱祂的人中间，祂会来与你同住。倘若主耶稣进入你里面，并洁净你的灵，但你们不爱祂，这意思就是你留在耶路撒冷人中间。你不是在伯大尼爱主的人中间。虽然祂洁净耶路撒冷的圣殿，祂却不住在那里。反之，祂出城宿于伯大尼。这是多么有意义！
22In a very definite sense, today’s religion is a Jerusalem to the Lord Jesus; it is not His lodging place. The lovers of Christ are not in Jerusalem, but in Bethany. Are you in Jerusalem or in Bethany? We should not be the Jerusalem people, but the Bethany lovers. If you are among the Jerusalem people, Jesus will come to be tested and examined by you. But if you are among His lovers in Bethany, He will come to lodge with you. If the Lord Jesus comes into you and cleanses your spirit, yet you still do not love Him, it means that you remain among the Jerusalem people. You are not one of the Bethany lovers. Although He cleanses the temple in Jerusalem, He does not lodge there. Rather, He goes out of the city to lodge in Bethany. How meaningful this is
参 、咒谊无花果树
III. CURSING THE FIG TREE
一 、基督饿了
A. Christ Being Hungry
23十八节说，『早晨回城的时候，耶稣饿了。』这表征主渴望从以色列子民得著果子，使神满足。
23Verse 18 says, “Now in the morning as He returned into the city, He was hungry.” This signified that the Lord was hungry for fruit from the children of Israel that God might be satisfied
二 、无花果树－以色列国－没有果子，只有叶子
B. The Fig Tree—the Nation of Israel— Having Leaves but No Fruit
24十九节说，『看见路旁一棵无花果树，就走到跟前，在树上找不著甚么，不过有叶子。』正如鹰是美国的象征，照样，这里的无花果树，是以色列国的象征。（耶二四2，，8。）主所看见的这棵无花果树满了叶子，却没有果子，表征当时以色列国满有外面的表现，却没有甚么能满足神。照著圣经，叶子是外面的表现，果子却是真实、扎实的东西，使神和人满足。当时，主耶稣从神来到以色列，渴望得著一些果子，满足神的饥饿。然而，祂找不著果子，不过有叶子。
24Verse 19 says, “And seeing one fig tree on the way, He came to it and found nothing on it but leaves only.” Just as the eagle is a symbol of the United States, so the fig tree here is a symbol of the nation of Israel (Jer. 24:2, 5, 8). The fig tree the Lord saw was full of leaves but fruitless, 5 signifying that at that time the nation of Israel was full of outward show, but had nothing that could satisfy God. According to the Bible, leaves are an outward show, but the fruit is something real and solid to satisfy God and man. At that time, the Lord Jesus came from God to Israel hungry for some fruit to satisfy God’s hunger. However, instead of fruit. He found only leaves.
三 、无花果树受咒诅
C. The Fig Tree Being Cursed
25十九节也说，『就对树说，你不再结果子，直到永远。那无花果树就立刻枯干了。』这象征临到以色列国的咒诅。从那时候，以色列国就真的枯干了。照著历史，从主耶稣在地上的末后几天，咒诅就一直临到以色列国。正如我们所要看见的，二十四章再次题起无花果树，那里的无花果树象征以色列国的复兴，这事发生在一九四八年。
25Verse 19 also says, “And He says to it, Let there no longer be fruit from you forever. And the fig tree was instantly dried up.” This signifies the curse on the nation of Israel. From that time, the nation of Israel was truly dried up. According to history, from the last few days the Lord Jesus was on earth, there has been a curse upon the nation of Israel. As we shall see, the fig tree is mentioned again in chapter twenty- four, where the fig tree signifies the restoration of Israel, which took place in 1948.
26照著我们的经历，我们能见证，温柔的王首次进入我们里面，我们欢迎祂。然而，祂进来不是要登宝座，乃是要洁净神的殿，因为祂顾念神的家。祂也顾念神的满足，因此祂渴望从神的子民得著果子。但大多数的子民不能给祂甚么果子。结果，他们就枯干了。我们许多人经历过这事。温柔的王进入我们里面，我们欢迎祂，并且祂洁净了神的殿。但因著我们不结果子，我们就枯干了。也许你会说，『主不是满了怜悯和恩典么？既然祂满了怜悯和恩典，祂怎能这样咒诅我们？』然而，当我们不结果子，我们就枯干了。
26According to our experience, we can testify that first the meek King comes into us, and we welcome Him. However, He comes in not to be enthroned, but to cleanse the temple of God, because He cares for God’sho use. Caring also for God’s satisfaction, He desires fruit from God’sp eople. But most of His people cannot afford Him any fruit. As a result, they are dried up. Many of us have experienced this. The meek King came into us, we welcomed Him, and He cleansed the temple of God. But because we did not bear fruit, we were dried up. Perhaps you will say, “Isn’tt he Lord merciful and gracious? Since He is merciful and gracious, how could He curse us in such a way?” Nevertheless, when we do not bear fruit, we are dried up
27今天大多数基督徒都枯干了。虽然他们迎接了属天的王，祂也洁净了他们的殿，他们却没有果子使神满足，于是他们就枯干了。今天有多少基督徒是活的，并且在结果子？很少。每当人枯干了，他的灵就不尽功用。因此，没有殿，没有果子，没有正确的敬拜，没有可满足神的。
27Most Christians today have become dried up. Although they have welcomed the heavenly King and He has cleansed their temple, they have no fruit for God’s satisfaction, and thus they are dried up. How many Christians today are living and bearing fruit? Very few. Whenever someone is dried up, his spirit does not function. Hence, there is no temple and no fruit, no proper worship and no satisfaction to God
28温柔的王所关切的是神的家和神的满足。祂洁净我们，使我们能向神献上正确的敬拜；神也对付我们，使我们能结果子，叫神满足。今天在召会里，在实行的国度生活中，必须欢迎基督作王。然后祂必须洁净神的殿，也就是说，祂必须炼净我们的灵。然后我们这些国度的子民，才会结果子使神满足。否则，我们必受咒诅，直到复兴的日子。这是主在地上时以色列国的光景，这也是今天基督徒中间的光景。因著以色列国枯干了，国度就从他们夺去，赐给别人。我们若不在我们灵里得洁净，把正确的敬拜献给神，并结果子使祂满足，国度也会从我们夺去，赐给别人。
28The concern of the meek King is for God’sho use and God’s satisfaction. He cleanses us that we may offer proper worship to God, and He deals with us that we may bear fruit for God’s satisfaction. In the practical kingdom life in the church today, Christ must be welcomed as the King. Then He must cleanse God’stem ple, that is, He must purify our spirit. Then we, as the kingdom people, shall bear fruit for God’s satisfaction. Otherwise, we shall be cursed until the day of restoration. This was the situation with the nation of Israel when the Lord was on earth, and it is the situation among Christians today. Because the nation of Israel was dried up, the kingdom was taken away from them and given to another people. If we are not cleansed in our spirit to offer God the proper worship and to bear fruit for His satisfaction, the kingdom will also be taken away from us and given to others.
四 、信心的祷告挪开阻挡的山
D. The Frustrating Mountain Removed by Believing Prayer
29二十至二十二节指明，主凭著信心咒诅无花果树。信心的祷告能挪开阻挡的山。
29Verses 20 through 22 indicate that the Lord cursed the fig tree by faith. Faith can move the frustrating mountain through believing prayer