134 (路加褔音16章) The right and wrong of Riches. 富有是對還是錯. 13/08/2025
CHAPTER three Luke 16 THE RIGHT AND WRONG OF RICHES 勇往直前第三課 路加福音十六章 富有是對還是錯
The Wall Street
Journal quoted an anonymous wit who defined money as “an article which may be
used as a universal passport to everywhere except heaven, and as a universal provider
for everything except happiness.” The writer might have added that money is
also a provoker of covetousness and competition, a wonderful servant but a
terrible master. The love of money is still “a root of all kinds of evil” (1
Tim. 6:10 nkjv) and has helped fill our world with corruption and lust (1 Peter
1:4).
华尔街报引用了匿名風趣者對货币定义为“是可以作为世界任何地方的普遍护照的文件，但除天堂之外，并可提供所有的需要, 快乐除外。”有作家补充说，金钱也是贪婪和竞争的挑釁者，是美好的仆人，却是可怕的主人。貪戀金钱仍然是“罪恶的根源”（提前6:10 新欽定版），并使這世界充满贪污和慾念（彼得前书1：4）。
When you read our
Lord’s sermons and parables, you are struck with the fact that He had a great
deal to say about material wealth. He ministered to people who, for the most
part, were poor and who thought that acquiring more wealth was the solution to
all their problems. Jesus was not blind to the needs of the poor, and by His
example and teaching, He encouraged His followers to share what they had with
others. The early church was a fellowship of people who willingly shared their
possessions with the less fortunate (Acts 2:44–47; 4:33–37).
当读到我们的主講道和說比喻时，定会惊讶祂多次的论及物质的财富。耶穌提供服侍的大多数都是穷人，他們认为获得更多财富能解决穷人所有的问题。耶稣并没有对穷人的需要视而不见，通过耶穌的榜样和教导，祂鼓励追随祂的信徒, 要与別人分享他们所有的。早期的教会是愿意与穷人分享他們所有的团契（使徒行传 2：44-47; 4：33-37）。
In His portrait of
the prodigal and the elder brother, Jesus described two opposite philosophies
of life. Prior to his repentance, the prodigal wasted his life, but his elder
brother only spent his life as a faithful drudge. Both attitudes are wrong, for
the Christian approach to life is that we should investour lives for the good
of others and the glory of God. This chapter emphasizes that truth: life is a stewardship,
and we must use our God-given opportunities faithfully. One day we must give an
account to the Lord of what we have done with all He has given to us, so we had
better heed what Jesus says in this chapter about the right and wrong use of
wealth.
在耶穌的浪子和哥哥的形像中，祂描述两种相對的生活哲学。在小兒子悔改之前，浪子虛渡了生命，但大兒子却只是以忠诚的工作來渡过人生。这两种人生态度都不是對的，因为基督信仰的生活是应该为別人的好處和上帝的荣耀來渡人生。本章强调這真理：生活是管家，我们必须忠实地使用上帝赐予我們的生命。有一天，我们必须向上帝交賬, 向祂報告如何使用祂所赐给我们的這一切，所以最好要仔細分辨耶稣在这章中所说的對和错误的财富使用的正確觀念。
Neither of the two
accounts in this chapter is called a parable either by Jesus or by Luke, so it
is likely that our Lord was describing actual happenings. However, whether they
are actual events or only parables, the spiritual values are the same.
本章所叙述的兩案件都不是耶稣或路加所谓的比喻，所以我们的主很可能描述了实际的事。然而，无论是实际事件, 或只是比喻，屬靈价值都是一样的。
1.
The
Right Use of Wealth (16:1–13)
1.
财富的正确使用態度（16：1-13）
A foolish steward
(vv. 1–2). A steward is someone who manages another’s wealth. He does not own
that wealth himself, but he has the privilege of enjoying it and using it for
the profit of his master. The most important thing about a steward is that he
serve his master faithfully (1 Cor. 4:2). When he looks at the riches around
him, the steward must remember that they belong to his master, not to him
personally, and that they must be used in a way that will please and profit the
master.
愚蠢的管家（1-2节）。管家是代管他人财富的人。他并沒有这些财富，但他有幸可以享受并将其用于對主人有益的地方。管家最要注重的事, 是他要忠心地为主人理財（哥林多前书4：2）。当管家看着他擁有的這些财富时，必须记住這些财富是属于主人的，而不是他的，並且要使用這些财富得當, 以滿足主人的心意, 并且讓這些财富能為主人發揮有用的利潤觀念。
This particular
steward forgot that he was a steward and began to act as if he were the owner.
He became a “prodigal steward” who wasted his master’s wealth. His master heard
about it and immediately asked for an inventory of his goods and an audit of
his books. He also fired his steward.
本章所講的这位特别管家却忘了他只是管家，而不是這些财富的所有者。他成了浪费主人财富的“浪子管家”。主人听说他浪費錢財，就立即要求他提出货物清单和會计簿。主人还解雇了他的管家職務。
Before we judge
this man too severely, let’s examine our own lives to see how faithful we have
been as stewards of what God has given to us. To begin with, we are stewards of
the material wealth that we have, whether much or little, and we will one day
have to answer to God for the way we have acquired it and used it.
在未对这管家做出太严厉的判断之前，让我们来看看自己的生活，看看如何忠誠的管理上帝给予我们的事物。首先，我们是拥有上帝賜予的這些物质财富的管家，无论財物多少，总有一天必须向上帝交帳, 告訴祂我们如何获得利潤, 并怎恰當的使用這些财富。
Christian
stewardship goes beyond paying God a tithe of our income and then using the
remainder as we please. True stewardship means that we thank God for all that
we have (Deut. 8:11–18) and use it as He directs. Giving God 10 percent of our
income is a good way to begin our faithful stewardship, but we must remember
that God should control what we do with the remaining 90 percent as well.
基督徒的理財意念, 不仅仅是向上帝奉獻自己收入的十分之一，然后按我们的意愿使用剩余的。真正的管家意味着先感谢上帝賜予我们擁有的一切（申命记 8：11-18）并按照祂的旨意使用這些财富。我們奉獻上帝賜予的這些财富的10％, 只是忠心管家好的方法开始，但我们必须记住，其他剩下的90％仍得照著上帝的旨意來該怎么使用。
We are also
stewards of our time (Eph. 5:15–17). The phrase “redeeming the time” comes from
the business world and means “buying up the opportunity.” Time is eternity,
minted into precious minutes and handed to us to use either wisely or
carelessly. The main lesson of this narrative is that the steward, as dishonest
as he was, used his opportunity wisely and prepared for the future. Life ceased
to be “enjoyment” and became “investment.”
我们也是 "時間" 的管家（弗5：15-17）。 “时间的兑现”是来自商业界的用语，意思是“买断机会”。时间是永恒的，鑄成珍贵的分秒，交给我们明智或不明智(大意的)來使用。这叙述的主要課題是，像不诚实管家一樣，明智地利用了他擁有的机会，为未来做好准备。生活不再是“享受”，而成为“投资”。
Christians are
stewards of the gifts and abilities God has given them (1 Peter 4:10), and we
must use those gifts and abilities to serve others. The thief says, “What’s
yours is mine—I’ll take it!” The selfish man says, “What’s mine is mine—I’ll
keep it!” But the Christian must say, “What’s mine is a gift from God— I’ll
share it!” We are stewards, and we must use our abilities to win the lost, encourage the
saints, and meet the needs of hurting people.
基督徒是上帝赐予他们的恩赐和能力的管家（彼得前书 4:10），我们基督徒必须使用这恩赐和能力来幫助别人。小偷说：“你的就是我的 --- 我会拿走！”自私的人會说：“我的是我的 --- 我会保留它們的！”但是基督徒必须说：“這是来自上帝的恩賜 --- 我会與人分享這些彤！” 我们是管家，必须使用恩賜能力來赢得失喪者，鼓励圣徒，并满足受害人的需要。
“True riches” of God’s kingdom. We cannot be orthodox in our theology and at the same time heretical in the way we use money. God will not commit His true riches to individuals or ministries that waste money and will not give an honest accounting to the people who have supported them. When it came to money, Paul was very careful that everything was honest “not only in the sight of the Lord, but also in the sight of men” (2 Cor. 8:21). 对于使用金钱的方式不忠心的人，他們也不忠于使用上帝国度的“真正的财富”。在神学中我們不可能是正统的，在使用金钱的同时，我们也不会是异端的。上帝不会将祂的真正财富投入浪费金钱的个人或事工上，他們也不会向支持他們的人提供诚实的会计記載。说到金钱，保罗非常小心， “不仅在主面前，而且在人面前” , 一切都是诚实的（林后 8:21）。
Finally, the Lord
admonishes us to be wholly devoted to God and single-minded (Luke 16:13; and
see Matt. 6:19–24). We cannot love or serve two masters, any more than we can
walk in two directions at one time. If we choose to serve money, then we cannot
serve God. If we choose to serve God, then we will not serve money. Jesus is
demanding integrity, total devotion to God that puts Him first in everything
(Matt. 6:33).
最后，主劝诫我们全心全意地單單虔誠的對上帝（路加福音16:13;见马太福音6：19-24）。我们不能侍奉两个主人，也不能同时向两个方向走。如果我们选择服侍金钱，那么我们就无法侍奉上帝。如果我们选择侍奉上帝，那么我们将不会作钱的奴僕。耶稣要求正直，全心全意地虔誠的對上帝，讓祂居首位（马太福音6:33）。
If God is our Master, then money will be our servant, and we will use
our resources in the will of God. But if God is not our Master, then we will
become the servants of money, and money is a terrible master! We will start
wasting our lives instead of investing them, and we will one day find ourselves
“friendless” as we enter the gates of glory.
若上帝是我们的主人，那么金钱便是我们的仆人，我们将根据上帝的旨意使用我们的资源。但如果上帝不是我们的主人，那么我们将成为金钱的奴隸，金钱是可怕的主人！将开始浪费我们的生命，而不是將生命有效的投資，總有一天会发现, 當自己进入荣耀之门時, “没有朋友”。
Henry Fielding wrote, “Make money your god and it will plague you like
the devil!” Jesus said, “Make money your servant and use today’s opportunities
as investments in tomorrow’s dividends.” Be a wise steward! There are souls to
win to the Savior, and our money can help get the job done.
亨利 . 菲尔丁写道,“把赚钱當作你的上帝, 它就会像魔鬼似的困扰你！” 耶稣说, “把金錢當作你的仆人，并利用今天的机会作为明天股息的投资。” 做聪明的管家！引人歸救主，钱可以助么我們完成上帝交代的事工。
2.
The Wrong Use of Money (16:14–31)
Jesus had been speaking primarily to His disciples, but the Pharisees
had been listening, and their response was anything but spiritual. They sneered
at Him! (The Greek word means “to turn up one’s nose.”) In spite of their
strict religious practices, they loved money and cultivated values that were
godless. They professed to trust God, but they measured life by wealth and
possessions, the same as the unbelieving worldly crowd. Far too many professed
Christians today are making the same mistake. With their lips, they honor the
Lord, but with their wealth, they live like the world.
耶稣主要是對门徒说话，但法利赛人一直在倾听，他们的回应只不是属灵的。他们嘲笑祂！ （希腊語的意思是“翻起鼻子”。）尽管他们有严格的宗教的教養，但他们喜欢屬世的金钱和無神的文化價值观。他们自称相信上帝，但他们却以财富和資产来衡量生命，就像不信的世俗的人一样。今天有太多自命为基督徒的人, 也犯了同样的错误。他们用嘴唇尊敬主，但論及财富，他们活得像屬世的人。
The Pharisees needed to stop “drifting” with the crowd and start
“pressing into the kingdom” as many others were doing. The Pharisees had
rejected the ministry of John the Baptist and permitted him to be killed, even
though they knew he was God’s prophet. They were also rejecting the ministry of
Jesus Christ and would ultimately ask Pilate to have Him crucified. When your
life is controlled by the love of money, you open the door to every kind of
sin.
法利赛人需要停止跟眾人“漂泊”，并开始像其他人一样“紧迫地想进入国度”。法利赛人拒绝了施洗约翰的傳道职事，并且允许他的被杀，尽管他们知道他是上帝的先知。他们也拒绝耶稣基督的事工，并最终要求彼拉多钉祂在十字架上。当你的生命受到愛金钱的挾持时，你就打开了每一道罪恶的大门。
The law and the prophets were “until John,” for John introduced the
Savior to the nation and announced the arrival of the kingdom. But that did not
mean that the law was discredited or destroyed, for in Jesus Christ, the law
has been fulfilled (Matt. 5:17–20). The Pharisees prided themselves in their
faithful obedience to the law of Moses, but they did not receive the Savior of
whom Moses wrote!
律法和先知们“直到施洗约翰”，因为约翰向全国介绍救主, 并宣告国度的到来。但这并不意味着律法被抹黑或毁灭，因为在耶稣基督里，律法已经成全（太 5：17-20）。法利赛人自豪地以忠心遵守摩西的律法，但他们没有得到摩西写下的救主！
Why did Jesus talk about divorce and remarriage when His basic
discussion was about covetousness? The scribes and Pharisees were divided on
this question, and perhaps they wanted to provoke Jesus into an argument, but
He thwarted their plans. (In most marriages and divorces, money is involved, so
the topic was not completely foreign to the discussion.) Some of the Jews were
very lax in their views of divorce and remarriage, while others were very
strict. Jesus had spoken about this subject before, so it was not a new
teaching (Matt. 5:31–32).
当耶穌基本上是讨论有关于贪婪时，为什么祂會谈论到离婚和再婚的問題？文士和法利赛人在这问题上分道扬鏢，也许他们想引起耶稣的争论，但耶穌挫败了他们的计划。 （在大多数婚姻和离婚中，都涉及金钱，因此这话题在讨论中并不完全陌生。）有些犹太人对离婚和再婚的看法很松懈，而另一些则非常謹严。耶稣之前曾讲过这话题，所以这不是新的教导（太5：31-32）。
Having silenced the sneering Pharisees, Jesus then gave them a vivid
description of what would happen to them if they continued in their
covetousness and unbelief. The account focuses on an anonymous rich man and a
beggar named Lazarus (“God is my help”), and it warns us against covetousness
by presenting several contrasts.
耶稣停止對法利赛人的讥讽，然后祂活生生的描述，如果他们继续在他们的贪婪和不信之中，將會對他们有什么发生。这就是匿名的富人和名叫拉撒路的乞丐的比喻（“上帝是我的帮助”），它提出几件对比的事来警告我们要對抗贪婪。Why is one man wealthy and another man poor? Had the Jewish people
obeyed God’s commandments concerning the sabbatical year and the Year of
Jubilee, there would have been little or no poverty in the land, for the wealth
and real estate could not have fallen into the hands of a few wealthy people
(see Lev. 25; and note Ex. 23:11; Deut. 14:28–29). The Old Testament prophets
denounced the rich for amassing great estates and exploiting the widows and the
poor (Isa. 3:15; 10:2; Amos 2:6; 4:1; 5:11–12; 8:4–6; Hab. 2:9–13). In Jesus’
day, Palestine was under the rule of Rome, and life was very difficult for the
common people.
Lazarus was sick and possibly crippled, because he was “laid” at the
rich man’s gate daily (see Acts 3:1–2). The only attention he got was from the
dogs! The rich man could easily have assisted Lazarus, but he ignored him and
went on enjoying his recognition and his riches. Life was comfortable for him
and he felt secure.
Death takes place when the spirit leaves the body (James 2:26). But
death is not the end; it is the beginning of a whole new existence in another
world. For the Christian, death means to be present with the Lord (2 Cor.
5:1–8; Phil. 1:21). For the unbeliever, death means to be away from God’s
presence and in torment.
A contrast in eternity (vv. 23–31). The King James Version uses the word
hellin Luke 16:23, but the Greek word is not “hell” but “hades.” It is the
temporary realm of the dead as they await the judgment. The permanent place of
punishment for the lost is “hell,” the lake of fire. One day, death will give
up the bodies and hades will give up the souls (Rev. 20:13, where “hell” should
be “hades”), and the lost will stand before Christ in judgment (Rev. 20:10–15).
People ask, “How can a loving God even permit such a place as hell to
exist, let alone send people there?” But in asking that question, they reveal
that they do not understand either the love of God or the wickedness of sin.
God’s love is a holy love (“God is light,” 1 John 1:5), not a shallow
sentiment, and sin is rebellion against a holy and loving God. God does not
“send people to hell.” They send themselves there by refusing to heed His call
and believe on His Son. The “unbelieving” are named second on the list of the
people who go to hell, even before the murderers and the liars (Rev. 21:8; also
see John 3:18–21, 36).
Abraham gave two reasons why Lazarus could not bring the comfort that
was requested: the character of the rich man and the character of the eternal
state. The rich man had lived for the “good things” of earth, and had
experienced abundant temporal blessings. He had his reward (Matt. 6:2, 5, 16).
He had determined his own destiny by leaving God out of his life, and now
neither his character nor his destiny could be changed. Lazarus could not leave
his place of comfort and make even a brief visit to the place of torment.
Luke 16:28 suggests that Lazarus had testified to the rich man and
probably to his brothers, but none of them had taken his witness seriously. But
now, Lazarus’ testimony is very important! The brothers knew that Lazarus had
died, so if the beggar appeared to them, they would be frightened and would
listen to his witness. People in hades have a concern for the lost, but they cannot
do anything about it.
最后，主劝诫我们全心全意地單單虔誠的對上帝（路加福音16:13;见马太福音6：19-24）。我们不能侍奉两个主人，也不能同时向两个方向走。如果我们选择服侍金钱，那么我们就无法侍奉上帝。如果我们选择侍奉上帝，那么我们将不会作钱的奴僕。耶稣要求正直，全心全意地虔誠的對上帝，讓祂居首位（马太福音6:33）。
若上帝是我们的主人，那么金钱便是我们的仆人，我们将根据上帝的旨意使用我们的资源。但如果上帝不是我们的主人，那么我们将成为金钱的奴隸，金钱是可怕的主人！将开始浪费我们的生命，而不是將生命有效的投資，總有一天会发现, 當自己进入荣耀之门時, “没有朋友”。
亨利 . 菲尔丁写道,“把赚钱當作你的上帝, 它就会像魔鬼似的困扰你！” 耶稣说, “把金錢當作你的仆人，并利用今天的机会作为明天股息的投资。” 做聪明的管家！引人歸救主，钱可以助么我們完成上帝交代的事工。
耶稣主要是對门徒说话，但法利赛人一直在倾听，他们的回应只不是属灵的。他们嘲笑祂！ （希腊語的意思是“翻起鼻子”。）尽管他们有严格的宗教的教養，但他们喜欢屬世的金钱和無神的文化價值观。他们自称相信上帝，但他们却以财富和資产来衡量生命，就像不信的世俗的人一样。今天有太多自命为基督徒的人, 也犯了同样的错误。他们用嘴唇尊敬主，但論及财富，他们活得像屬世的人。
法利赛人需要停止跟眾人“漂泊”，并开始像其他人一样“紧迫地想进入国度”。法利赛人拒绝了施洗约翰的傳道职事，并且允许他的被杀，尽管他们知道他是上帝的先知。他们也拒绝耶稣基督的事工，并最终要求彼拉多钉祂在十字架上。当你的生命受到愛金钱的挾持时，你就打开了每一道罪恶的大门。
律法和先知们“直到施洗约翰”，因为约翰向全国介绍救主, 并宣告国度的到来。但这并不意味着律法被抹黑或毁灭，因为在耶稣基督里，律法已经成全（太 5：17-20）。法利赛人自豪地以忠心遵守摩西的律法，但他们没有得到摩西写下的救主！
当耶穌基本上是讨论有关于贪婪时，为什么祂會谈论到离婚和再婚的問題？文士和法利赛人在这问题上分道扬鏢，也许他们想引起耶稣的争论，但耶穌挫败了他们的计划。 （在大多数婚姻和离婚中，都涉及金钱，因此这话题在讨论中并不完全陌生。）有些犹太人对离婚和再婚的看法很松懈，而另一些则非常謹严。耶稣之前曾讲过这话题，所以这不是新的教导（太5：31-32）。
耶稣停止對法利赛人的讥讽，然后祂活生生的描述，如果他们继续在他们的贪婪和不信之中，將會對他们有什么发生。这就是匿名的富人和名叫拉撒路的乞丐的比喻（“上帝是我的帮助”），它提出几件对比的事来警告我们要對抗贪婪。
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