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."
3
無標題
3. 鋤地無力……討飯怕羞——因此一旦被辭退，便陷入完全的匱乏。
英文原文
3. cannot dig . . . to beg, ashamed--therefore, when dismissed, shall be in utter want.
4
無標題
4. 好接我等語——請注意他惟一的目的——*既被趕出一處家門，便要確保另一處。*這便是此比喻的鑰匙；關於此比喻，歷來有不同的見解。
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.
5
無標題
5-7. 五十……八十——從一個人的欠債中減去一半，從另一個人的欠債中減去五分之一。
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.
8
無標題
8. 主人——顯然是管家的主人，正如
Lu 16:3, 5
所稱。
誇獎等——不是為他的「不義」，而是「因為他作事精明」；即有可稱道的遠見與手段與目的之巧妙配合。
今世之子——
Lu 20:34
亦然；比較
Ps 17:14
（「他們的分是在今生」）、
Php 3:19
（「以地上的事為念」）、
Ps 4:6, 7。
他們的世代——或作「為他們的世代」，即為他們所屬之「世界」的目的。前者在手段配合目的上、在精力充沛決心貫徹上所表現的更大智慧（或精明），沒有一點是為神與永恆——那是他們從未進入的領域、從未呼吸的空氣、未發現的世界、未出生的存在——一切都是為他們自己那卑微而短暫的世代之目的。
光明之子——（如
Joh 12:36；
Eph 5:8；
1Th 5:5）。然而這不過是「夜鳥在暗中比白日的鳥看得更清——貓頭鷹比鷹看得更清」[卡耶坦與特倫奇]。但我們可以從他們學功課，正如主現在所指示的，並「靈巧像蛇」。
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."
9
無標題
9. 藉……結交朋友——轉為你的益處；即正如那管家所做的，「藉著憐憫窮人」
(Da 4:27；
比較
Lu 12:33; 14:13, 14)。
不義的錢財——靠不住、不穩妥的。（見
Mt 6:24
的註釋。）
無用時——就生命而言。
他們可以接待你們——不是泛指「你們可以被接待」（如
Lu 6:38
「人就給」），而是「你們所救濟的人在大日要起來作你們的見證人」。這樣，你們像那管家一樣，被逐出一家之後，將穩得另一家；但比他更好——以天上代替地上，以永恆代替暫時的居所。此處金錢並非進天堂的鑰匙，正如一般的「在肉身所行的事」也不是——人要按這些受審，是把它們當作品格的試驗，而非憑其功勞
(2Co 5:10，
並見
Mt 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).
10
無標題
10. 他等——一條含意極豐富、極寶貴的格言；從那管家所有的精明，上升到他所沒有的忠信，即「鴿子的馴良」——而蛇的一切「智慧」對此完全陌生。忠信不在乎所託付之多寡，而在乎責任之感。在小事上感到這責任的，在大事上也會感到；反之亦然。
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.
11
無標題
11, 12. 不義的錢財——對這一切他套上「極小」這貶詞，與「真實的」相對。
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."
12
無標題
12. 別人的……你們自己的——對本題一個重要的轉向。此處我們所有的一切都是受託——作管家，要交帳。此後，忠信之人所有的將成為他們自己的產業——因為不再在試驗之下，而是安穩、不受干擾、合法、永遠地擁有並享受那蒙恩所賜的一切。所以金錢既不當被偶像化，也不當被輕視；我們當與之保持距離，並為神的榮耀而使用。
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.
13
無標題
13. 能事奉——即完全服於其命令之下；即使兩種事奉並不對立，這話也真。
惡……愛——表明此處所指的兩者彼此處於不妥協的敵對：一個可怕而深入人心的原則！
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!
14
無標題
14-18. 貪愛錢財的……嗤笑他——譏誚他；因他們首要之罪被擊得太明顯，無法令他們舒服。但貶損這樣的教訓，總比反駁它容易。
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.
15
無標題
15. 自稱為義——擺出義的樣子。
人所尊贵的——大概被似是而非的外表所迷惑。（見
1Sa 16:7；
以及
Lu 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).
16
無標題
16. 律法和先知等——（見
Mt 11:13）。
人人努力進去等——稅吏和罪人，不分彼此，都熱切地擁入其中；而你們這些即將過去的經綸之形式上的利益擁護者，「不分辨這時代的兆頭」，必任潮流從身旁逝去，淪為盲目與頑固的擱淺紀念碑。
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.
17
無標題
17. 廢掉更容易等——（參見
Mt 5:17, 18
的註釋）
英文原文
17. it is easier, &c.--(See on
Mt 5:17, 18)
18
無標題
18. 休妻等——（參見
Mt 19:3-9
的註釋）。
在這些對新經綸的暗示中，我們主絕非有意削弱律法的力量，反倒以這出人意外的方式，把律法的高要求刺透地送入人心，使法利賽人不能不有所感受。
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.
19
無標題
19. 紫色衣服和細麻布等——（比較
Es 8:15; Re 18:12）；
凡品味與食慾所貪求、金錢所能購得的一無所缺。
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.
20
無標題
20, 21. 放——即需要被抬來放下。
渾身生瘡——裂開流膿的，「沒有閉合，沒有纏裹，也沒有用膏滋潤」
(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).
21
無標題
21. 要得……飽——卻不得飽[GROTIUS, BENGEL, MEYER, TRENCH 等]。這話的確可意為「樂意以……充飢」或「高興地吃」，如
Lu 15:16
[ALFORD, WEBSTER 和 WILKINSON 等]。
但上下文較支持前一種解釋。
舔等——在人間無人濟助之時，這是出於獸類動人的憐憫之舉。這是在各樣奢華之中，對一個上帝最貧窮、最痛苦、日日擺在眼前的貧苦人，所表現的無情冷漠的一例。
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.
22
無標題
22. 死了——他的埋葬不值一提；而「財主也死了，並且埋葬了」——他的遺體在排場中被抬到地上的安息之所。
亞伯拉罕的懷裡——猶如在天上的筵席中斜倚在他身旁那樣
(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).
23
無標題
23. 在陰間——並非滅亡之人的最終歸宿（那另有別字），而是我們所謂「不可見的世界」。但此處的目的既是描繪一方的全部痛苦與另一方的完全福樂，在這情形中結果大致相同。
看見亞伯拉罕——不是看見神，因此他無法向神呼求[BENGEL]。
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].
24
無標題
24. 祖宗亞伯拉罕啊——出於天然血統的主張，雖有根據卻毫無用處
(Lu 3:8; Joh 8:37)。
可憐我——他自己從未施過絲毫憐憫
(Jas 2:3)。
打發拉撒路來——即他自己冷酷無情地疏於顧恤、任其枯萎的犧牲者。
讓他——帶我離開這裡嗎？不，他不敢如此求。
蘸……舌頭——這是對他痛苦所能想像的最小、最短暫的緩解，僅此而已。但連這也被告訴是 (1) 不合理的。
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.
25
無標題
25, 26. 兒啊——刺痛地承認他所聲稱的關係。
你……拉撒路等——神的國有一大律法，即我們現今渴望的性質，將決定我們未來福樂的性質；照此律法，他所渴望並享受的「好東西」全以時間為限，那麼當他與時間的關係終結之時，便不能再有所期望
(Lu 6:24)。
但照此律法，他的「苦事」全擠在今生，驅使他尋求並尋得墳墓彼岸之生命的安慰，這樣的人便藉死從一切惡中得釋放，被引入純粹而無間的善
(Lu 6:21)。
(2) 那是不可能的。
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.
26
無標題
26. 不但如此——除此考量之外。
有深淵限定——憑一不可撤回的定旨，在兩種狀態及其各自的居住者之間，劃定了一道廣大而不可跨越的深淵。
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.
27
無標題
27-31. 就說——此際放棄了對自己的一切希望。
打發他到我父家去等——並非亡者心中善念的甦醒，而是對神和舊經綸未充分警告他的苦毒責備[TRENCH]。
亞伯拉罕的回答是：他們已經得到充分的警告。
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.
30
無標題
30. 若不然——把亞伯拉罕的話當作不真。
若有一個從死裡復活的，到他們那裡去，他們就必悔改——一個分量與重要性都極其可畏的原則。最大的神蹟對那些決心不信的人也毫無功效。一個真實的拉撒路不久「從死人中復活」，但群眾雖因看見他而傾向基督，那只不過更堅定了法利賽人的不信，加速了他們謀害榮耀之主的陰謀；而祂自己那更為壓倒性的復活，至今仍未使那「彎曲悖謬的世代」回轉。
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.
不義管家的比喻、財主與拉撒路的比喻，或論金錢的正當用途。
1. 管家——管理其產業的人。
告——告發。
浪費——更恰當地說「正在浪費」。