1
Lu 16:1-31.
英文原文
Lu 16:1-31.
PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY.
1. steward--manager of his estate.
accused--informed upon.
had wasted--rather, "was wasting."
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3. 锄地无力，讨饭怕羞——所以一旦被辞退，便陷入彻底的匮乏。
英文原文
3. cannot dig . . . to beg, ashamed--therefore, when dismissed, shall be in utter want.
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4. 他们好接我等等——留意他惟一的目标——被赶出一处住处时，要确保另一处。这就是这比喻的钥匙，而关于这比喻向来有许多不同的见解。
英文原文
4. may receive me, &c.--Observe his one object--when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.
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5-7. 五十……八十——从一人的债中减去一半，从另一人的债中减去五分之一。
英文原文
5-7. fifty . . . fourscore--deducting a half from the debt of the one, and a fifth from that of the other.
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8. 主人——显然是那管家的主人，如路 16:3, 5 所称。
夸奖等等——不是因他的“不义”，而是“因为他做事精明”，即审慎；有可嘉的远见与为达目的而巧妙地运用手段。
今世之子——路 20:34 亦然；比较诗 17:14（“他们在今生的分”）；腓 3:19（“以地上的事为念”）；诗 4:6, 7。
今世之子——或作“为他们的世代”，即为他们所属之“世界”的目的。前者在手段配合目的以及在精力的、坚决的执行上所表现的更大智慧（或精明），没有一分是为神和永恒的——那是他们从未进入的境界，从未呼吸的空气，是他们未发现的世界、未出生的存在——全是为了他们那卑微而短暂的世代之目的。
光明之子——（如约 12:36; 弗 5:8; 帖前 5:5。）
然而这只不过是“如夜鸟在黑暗中比白昼的鸟看得更清楚，猫头鹰比鹰在黑暗中看得更清楚”[卡耶坦与特伦奇]。然而，正如我们的主现在所表明的，我们可以从他们学得功课，“灵巧像蛇”。
英文原文
8. the lord--evidently the steward's lord, so called in
Lu 16:3, 5.
commended, &c.--not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end.
children of this world--so
Lu 20:34;
compare
Ps 17:14
("their portion in this life");
Php 3:19
("mind earthly things");
Ps 4:6, 7.
their generation--or "for their generation"--that is, for the purposes of the "world" they are "of." The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them, is none of it for God and eternity--a region they were never in, an atmosphere they never breathed, an undiscovered world, an unborn existence to them--but all for the purposes of their own grovelling and fleeting generation.
children of light--(so
Joh 12:36; Eph 5:8; 1Th 5:5).
Yet this is only "as night-birds see better in the dark than those of the day owls than eagles" [CAJETAN and TRENCH]. But we may learn lessons from them, as our Lord now shows, and "be wise as serpents."
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9. 借……结交朋友——把它转向你的益处；即如那管家所作的，“借施怜悯于穷人”而作（但 4:27；比较路 12:33; 14:13, 14）。
不义的钱财——诡诈、不可靠的。（参太 6:24 的注释。）
无用了的时候——就生命而言。
他们可以接你们——不是泛指“你们可以被接”（如路 6:38“人就赐给你们”），而是“你们所救济过的人，到那大日可以起来作你们的见证”。那时，正如管家一样，你们被赶出一处居所时，便要确保另一处；但比他更好：以属天的换属地的，以永远的换暂时的居所。这里钱财并非更比“在身内所行的诸事”更被当作进天国的钥匙；人是按这些作为品格的试验受审——却不是按其功劳受审（林后 5:10；并见太 25:34-40）。
英文原文
9. Make . . . friends of--Turn to your advantage; that is, as the steward did, "by showing mercy to the poor"
(Da 4:27;
compare
Lu 12:33; 14:13, 14).
mammon of unrighteousness--treacherous, precarious. (See on
Mt 6:24).
ye fail--in respect of life.
they may receive you--not generally, "ye may be received" (as
Lu 6:38,
"shall men give"), but "those ye have relieved may rise up as witnesses for you" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than "the deeds done in the body" in general, according to which, as a test of character--but not by the merit of which--men are to be judged
(2Co 5:10,
and see
Mt 25:34-40).
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10. 人在最小的事上等等——一句意蕴丰富而宝贵的格言；从那管家所有的精明上升到他所没有的忠心，即那对蛇的一切“智慧”全然陌生的“鸽子的驯良”。忠心并不取决于所托付的数量，而取决于责任感。在小事上感到这一点的人，在大事上也会感到；反过来说也是。
英文原文
10. He, &c.--a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the "harmlessness of the dove, to which the serpent" with all his "wisdom" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.
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11, 12. 不义的钱财——他把这一切都用贬抑之词“最小的事”称呼，以与“真实的”相对。
英文原文
11, 12. unrighteous mammon--To the whole of this He applies the disparaging term "what is least," in contrast with "the true riches."
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12. 别人的……你们的——主题的重要转折。在此，我们所有的一切都是受托的管家之信托，需要交账。此后，忠心者所有的将成为他们自己的产业，不再处于受试之中，而是在安稳、不受扰、合法、永远的占有与享受中，享受那蒙恩所赐的一切。因此，钱财既不可当作偶像，也不可轻视：我们当对它松手，把它用于神的荣耀。
英文原文
12. another man's . . . your own--an important turn to the subject. Here all we have is on trust as stewards, who have an account to render. Hereafter, what the faithful have will be their own property, being no longer on probation, but in secure, undisturbed, rightful, everlasting possession and enjoyment of all that is graciously bestowed on us. Thus money is neither to be idolized nor despised: we must sit loose to it and use it for God's glory.
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13. 能事奉——即完全服在……的命令之下；即便两项服事并不对立时，这也属实。
恶……爱——表明此处所指的两个主人处于不可妥协的敌对中：何等严厉令人自省的原则！
英文原文
13. can serve--be entirely at the command of; and this is true even where the services are not opposed.
hate . . . love--showing that the two here intended are in uncompromising hostility to each other: an awfully searching principle!
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14-18. 贪爱钱财的……嗤笑他——讥笑他；因他们所纵之罪被触得太深，使他们不能甘受。然而对这样的教导，贬抑比驳斥要容易得多。
英文原文
14-18. covetous . . . derided him--sneered at Him; their master sin being too plainly struck at for them to relish. But it was easier to run down than to refute such teaching.
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15. 自称为义——装出义的模样。
人所尊重的——大抵被似是而非的外貌所吸引。（见撒上 16:7; 以及路 14:11。）
英文原文
15. justify yourselves--make a show of righteousness.
highly esteemed among men--generally carried away by plausible appearances. (See
1Sa 16:7; and Lu 14:11).
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16. 律法和先知等等——（见太 11:13。）
人人努力进去等等——税吏和罪人，所有不分种类的人，都热切地挤入其中；而你们，只在乎一个正在过去之制度的礼仪的利益，“不知道分辨这时候”，便任这潮水从你们身旁流过，终至成为盲目与顽梗的一座搁浅的纪念碑。
英文原文
16. The law, &c.--(See
Mt 11:13).
and every man presseth, &c.--Publicans and sinners, all indiscriminately, are eagerly pressing into it; and ye, interested adherents of the mere forms of an economy which is passing away, "discerning not the signs of this time," will allow the tide to go past you and be found a stranded monument of blindness and obstinacy.
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17. 废掉等等——（参太 5:17, 18 的注释。）
英文原文
17. it is easier, &c.--(See on
Mt 5:17, 18)
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18. 休妻等——（见
Mt 19:3-9
的注释）。
在这些论及新安排的经文中，主丝毫没有削弱律法效力的意思；相反，他以这出乎意料的方式，把律法崇高的要求，以法利赛人不能不感受得到的尖锐刺透了他们的心。
英文原文
18. putteth away his wife, &c.--(See on
Mt 19:3-9).
Far from intending to weaken the force of the law, in these allusions to a new economy, our Lord, in this unexpected way, sends home its high requirements with a pungency which the Pharisees would not fail to feel.
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19. 紫色衣服和细麻布等——（比较
Es 8:15;
Re 18:12);
凡口味与胃口所贪求、金钱所能购买的，他一样都不缺。
英文原文
19. purple and fine linen, &c.--(Compare
Es 8:15; Re 18:12);
wanting nothing which taste and appetite craved and money could procure.
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20, 21. 放——需要被人抬来放下。
浑身生疮——溃烂流脓的伤口，“没有合上，没有缠裹，也没有用膏滋润”
(Isa 1:6)。
英文原文
20, 21. laid--having to be carried and put down.
full of sores--open, running, "not closed, nor bound up, nor mollified with ointment"
(Isa 1:6).
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21. 要得——却没有得着[格劳修斯、本格尔、迈耶、特伦奇等人]。这字的意思可能确实是“巴不得得饱足”，或像
Lu 15:16
中那样“乐意吃”[阿尔福德、韦伯斯特与威尔金森等人]。但上下文更支持前一种解释。
舔等——在没有人施怜悯的情况下，所表现出的畜生怜悯之动人举动。这是一个冷漠无情的例子：在各样的奢华之中，对神最贫穷、最痛苦的人之一每日都摆在眼前，却无动于衷。
英文原文
21. desiring to be fed with--but was not [GROTIUS, BENGEL, MEYER, TRENCH, &c.]. The words may mean indeed "was fain to feed on," or "gladly fed on," as in
Lu 15:16
[ALFORD, WEBSTER and WILKINSON, &c.]. But the context rather favors the former.
licked, &c.--a touching act of brute pity, in the absence of human relief. It is a case of heartless indifference, amidst luxuries of every kind, to one of God's poorest and most afflicted ones, presented daily before the eye.
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22. 死了——他的埋葬不值一提；而“财主也死了，并且埋葬了”——他的遗体被隆隆重重地抬到地上的安息之处。
被带到亚伯拉罕的怀里——仿佛被看见在天上的筵席里斜倚在他旁边
(Mt 8:11)。
英文原文
22. died--His burial was too unimportant to mention; while "the rich man died and was buried"--his carcass carried in pomp to its earthly resting-place.
in to Abraham's bosom--as if seen reclining next to Him at the heavenly feast
(Mt 8:11).
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23. 在阴间——并非失丧者最终的归宿（那用另一个字表示），而是我们所说的“看不见的世界”。但此处目的显然是要描绘一方的全然痛苦和另一方的完全福乐，所以在这种情形下，意思大致相同。
看见亚伯拉罕——不是看见神；因此他不能向神呼求[本格尔]。
英文原文
23. in hell--not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same.
seeth Abraham--not God, to whom therefore he cannot cry [BENGEL].
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24. 祖宗亚伯拉罕——一种凭肉身血统所提出、有根有据却无济于事的请求
(Lu 3:8;
Joh 8:37)。
可怜我——他自己却从来不曾怜悯过人
(Jas 2:3)。
打发拉撒路——就是被他的残忍漠视所熬枯的可怜人。
叫他——把我从这里带走吗？不，这他不敢求。
蘸……舌头——这是可以想象的最小、最短暂的痛苦减轻；仅此而已。然而连这一样，他也被告诉：(1) 不合理。
英文原文
24. Father Abraham--a well-founded, but unavailing, claim of natural descent
(Lu 3:8; Joh 8:37).
mercy on me--who never showed any
(Jas 2:3).
send Lazarus--the pining victim of his merciless neglect.
that he may--take me hence? No; that he dares not to ask.
dip . . . tongue--that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.
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25, 26. 儿啊——对他所自称的关系的刺痛式承认。
你……拉撒路等——神国的一条大律法是：我们现在欲望的性质，决定我们将来福乐的性质。所以那渴慕并享受“好东西”、其全部都被时间所局限的人，在他与时间的关系告终之后，便不能有所期待
(Lu 6:24)。
但按这律法，那“不好的事”全数挤在今生、却因此被驱使到坟墓之后的生命中寻求并得着安慰的人，则因死亡脱离了一切恶，被引入那纯净、不间断的善之中
(Lu 6:21)。
(2) 这是不可能的。
英文原文
25, 26. Son--stinging acknowledgment of the claimed relationship.
thou . . . Lazarus, &c.--As it is a great law of God's kingdom, that the nature of our present desires shall rule that of our future bliss, so by that law, he whose "good things," craved and enjoyed, were all bounded by time, could look for none after his connection with time had come to an end
(Lu 6:24).
But by this law, he whose "evil things," all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good
(Lu 6:21).
(2) It is impossible.
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26. 不但这样——撇开这一层考虑。
深渊限定——按着不能挽回的定旨，两种状态及其各自的居民之间，安置了一道无法跨越的巨大深渊。
英文原文
26. besides all this--independently of this consideration.
a great gulf fixed--By an irrevocable decree there has been placed a vast impassable abyss between the two states, and the occupants of each.
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27-31. 于是他说——如今放弃了一切为自己所能有的指望。
打发他到我父家去等——并非灭亡者心中善意的苏醒，而是对神和旧安排不充分警告他的苦毒指控[特伦奇]。亚伯拉罕的回答是：他们已经得了充分的警告。
英文原文
27-31. Then he said--now abandoning all hope for himself.
send him to my father's house, &c.--no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [TRENCH]. The answer of Abraham is, They are sufficiently warned.
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30. 不——以此把亚伯拉罕当作说谎的。
若有一个从死里复活的，到他们那里去，他们必要悔改——这是一个分量极重的可畏原则。最大的神迹，对那些决意不信的人，也不会有任何作用。不久，一个真实的拉撒路从死里复活；众人因他而倾向基督，但这反而更使法利赛人的硬心达到顶点，更催促他们谋杀荣耀之主的阴谋；而比这更有说服力的主的复活，至今仍未赢得那“弯曲悖谬的世代”。
英文原文
30. Nay--giving the lie to Abraham.
but if one went unto them from the dead, they will repent--a principle of awful magnitude and importance. The greatest miracle will have no effect on those who are determined not to believe. A real Lazarus soon "rose from the dead," but the sight of him by crowds of people, inclined thereby to Christ, only crowned the unbelief and hastened the murderous plots of the Pharisees against the Lord of glory; nor has His own resurrection, far more overpowering, yet won over that "crooked and perverse nation."
路 16:1-31.
不义的管家，以及财主与拉撒路的比喻——亦即钱财的正用.
1. 管家——他产业的代理人。
告——被人告发。
浪费——宁可译为"正在浪费"。