Books
路加福音生命读经 · 第36篇

人救主在祂带著神圣属性之人性美德中的职事

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes
从加利利到耶路撒冷（十四）
from Galilee To Jerusalem (14
1读经：路加福音十六章一至十三节。路加十六章实际上是十五章的延续。这由头一节的『又』字得著有力的证明。这字指明延续，特别是用在一章经文开头的地方。
1Scripture Reading: Luke 16:1-13 Chapter sixteen of the Gospel of Luke is actually a continuation of chapter fifteen. This is proved strongly by the fact that the first word in the first verse is “and.” This word denotes continuation, especially when it is used at the beginning of a chapter
作管家事奉主
SERVING THE LORD AS STEWARDS
2前一章主说了三个比喻，是关于罪人的得救。本章祂继续说了一个比喻，是关于信徒的事奉。罪人成了信徒以后，需要作精明的管家事奉主。
2In the preceding chapter the Lord spoke three parables concerning a sinner’ss alvation. In this chapter He continues with one more parable, this one concerning the believer’s service. After a sinner becomes a believer, he needs to serve the Lord as a prudent steward
3十五章清楚的陈明神圣三一所成功的完全救恩。但是主耶稣陈明这事以后，没有停止讲论，祂继续告诉法利赛人另一个比喻。在这比喻中，我们不是看见救恩，乃是看见精明的管家。这指明我们被接纳到神的家以后，应当成为管家。我们原是罪人，现在已经得救，成为神的儿女。现在我们是神的儿女，是神家里得救的人，就应当是在神家里事奉神的管家，这就是说，我们该在召会里事奉神。我们在路加福音里看见，每当主耶稣说到救恩时，就进一步启示事奉的事。比方说，十章好撒玛利亚人的比喻，描绘人救主在祂彰显神圣属性之人性美德中的拯救恩典。紧接著这个比喻，有马大和马利亚的事例，显示我们何等需要照著主的心意和爱好事奉主。十四章的原则也是一样。首先，主对我们说到神邀请人参加大筵席，这表征神的救恩。此后，主教导人出代价，舍弃一切属地的事物跟从祂。这样，我们就是良善而忠信的跟从者，可以进入要来的禧年。这教导也与事奉有关。然后在十五章完满的陈明神完全的救恩之后，主在十六章说了一个比喻，给我们看见我们得救以后，需要在神的家中作管家事奉神。
3In chapter fifteen the full salvation accomplished by the Divine Trinity is clearly presented. But after this presentation the Lord Jesus does not stop speaking. Instead, He goes on to give the Pharisees another parable. In this parable we do not see salvation; we see the prudence of a steward. This indicates that after we have been received into the house of God, we should become stewards. We were sinners, we have been saved, and we have become children of God. Now as children of God, as saved ones in the house of God, we should be stewards serving God in His house. This means that we should serve God in the church. In the Gospel of Luke we see that whenever the Lord Jesus speaks of salvation, He goes on further to reveal something concerning the service. For instance, the parable of the good Samaritan in chapter ten portrays the Man- Savior’ss aving grace in His human virtues expressing His divine attributes. Immediately after this parable, we have the case of Martha and Mary, a case that shows how we need to serve the Lord according to His desire and preference. The principle is the same in chapter fourteen. First the Lord speaks to us concerning an invitation extended by God to attend a great dinner. This signifies God’ss alvation. Following this, we have the Lord’ste aching concerning following Him at the cost of renouncing all earthly things so that as good and faithful followers we may enter into the coming jubilee. This teaching is also related to service. Then after a full presentation of God’s full salvation in chapter fifteen, the Lord gives us a parable in chapter sixteen showing us that after we have been saved we need to serve God in His house as stewards.
4教导作精明的管家
4TEACHING ABOUT THE PRUDENCE OF A STEWARD
5精明管家的比喻简单而简短，不过这比喻包含令人费解的点，就是主用不义的管家说明在神家中之管家的事奉。我们会看见，这不是说，主教导我们事奉的时候要不义。这里重要的是管家的精明。一节说，『耶稣又对门徒说，有一个财主，他有一个管家，有人向他控告这人挥霍主人的财物。』这里的管家说明三一神的爱和恩所拯救的信徒，如何成为主的管家，主将祂的产业托付给他们。（路十二42，林前四1～2，彼前四10。）二、三节接著说，『主人叫管家来，对他说，我所听到关于你的事，是怎么样？把你管家职分的账目交代清楚，因你不能再作管家了。那管家心里说，主人要撤去我的管家职分，我该作甚么才好？锄地罢，无力；讨饭罢，怕羞。』在这里管家说，作农夫在田里锄地罢，无力；作乞丐乞求帮助罢，怕羞。在四节，管家心里说，『我知道该怎么作，好叫人在我被撤去管家职分之后，可以接我到他们家里去。』这里的接表征被接到永远的帐幕里。（路十六9。）
5The parable regarding the prudence of a steward is simple and brief. Nevertheless, this parable contains a puzzling point, and this is the Lord’su sing an unrighteous steward to illustrate the service of a steward in God’sho use. As we shall see, this does not mean that the Lord is teaching us to be unrighteous as we are serving. The important matter here is the steward’s prudence. Verse 1 says, “And He said also to the disciples, There was a certain rich man who had a steward, and this one was accused to him of squandering his possessions.” The steward here illustrates how the believers, saved by the love and grace of the Triune God, are the Lord’s stewards (12:42; 1 Cor. 4:1-2; 1 Pet. 4:10), to whom He has committed His possessions. Verses 2 and 3 continue, “And he called him and said to him, What is this I hear concerning you? Render the account of your stewardship, for you can no longer be steward. And the steward said within himself, What shall I do, because my lord is taking away the stewardship from me? I am not strong enough to dig. I am ashamed to beg.” Here the steward says he is not strong enough to dig as a farmer digging in the field, and he is ashamed to beg as a beggar begging for help. In verse 4 the steward said to himself, “I know what I will do, in order that when I am removed from the stewardship they may receive me into their own homes.” The receiving here signifies being received into the eternal tabernacles (v. 9
6五至七节说，『于是把欠他主人债的，一个一个的叫了来，问头一个说，你欠我主人多少？他说，一百篓油。管家说，拿你的账，快坐下写五十。又问另一个说，你欠多少？他说，一百石麦子。管家说，拿你的账写八十。』在这些经文里，我们看见这个被撤去的管家，趁著还在主人家中，抓住机会为别人作些事，好叫他们以后可以为他作点甚么。这是管家的精明。
6Verses 5 through 7 say, “And he called to him each one of his lord’s debtors and said to the first, How much do you owe my lord? And he said, A hundred measures of oil. And he said to him, Take your bill and sitting down quickly write fifty. Then to another he said, And you, how much do you owe? And he said, A hundred measures of wheat. He says to him, Take your bill and write eighty.” In these verses we see that the discharged steward, while he was still in the house, took the opportunity to do something for others in order that later they might do something for him. This was the steward’s prudence
7论到这管家的精明，八节说，『主人就夸奖这不义的管家作事精明；因为今世之子对待自己的世代，比光明之子更加精明。』不过这里不是夸奖管家不义的行为，乃是夸奖他的精明。在八节，主耶稣解释，今世之子对待自己的世代，比光明之子更加精明。今世之子指未得救之人，属世的人。光明之子指得救的人，信徒。（约十二36，帖前五5，弗五8。）『对待自己的世代，』指对待他们那一代的人。这里主当然不是教导我们要不义，神乃是教导我们要精明，就是要见机行事，抓住手边的机会。
7Concerning the prudence of the steward, verse 8 says, “And the lord praised the unrighteous steward because he had acted prudently; for the sons of this age are more prudent than the sons of light in their own generation.” Literally, “the unrighteous steward” means “the steward of unrighteousness.” However, the praise here is not for the steward’sun righteous act; it is for his prudence. In verse 8 the Lord Jesus explains that the sons of this age are more prudent than the sons of light in their own generation. The sons of this age are the unsaved ones, the worldlings. The sons of light are the saved ones, the believers (John 12:36; 1 Thes. 5:5; Eph. 5:8). The phrase “in their own generation” refers to dealings with the people of their generation. Here the Lord certainly is not teaching us to be unrighteous. Instead, He is teaching us to be prudent, that is, to do things at the right time, to take the opportunity at hand.
藉著那不义的玛门
MAKING FRIENDS BY MEANS OF
结交朋友
THE MAMMON OF UNRIGHTEOUSNESS
8在九节，主接著说，『我又告诉你们，要藉著那不义的钱财，为自己结交朋友，到了钱财无用的时候，他们可以接你们到永远的帐幕里去。』藉著玛门结交朋友，是指照著神的引导，用钱财行事帮助人。
8In verse 9 the Lord goes on to say, “And I say to you, make friends for yourselves by means of the mammon of unrighteousness, that when it fails, they may receive you into the eternal tabernacles.” To make friends by means of mammon is to help others by the use of money to do things according to God’s leading
9玛门，就是钱财，属于撒但的世界，在地位和存在上是不义的。管家靠著不义的行为运用他的精明。主藉此教导我们信祂的人，在使用不义的钱财上，运用我们的精明。『那不义的钱财，』指明钱财不在神的范围里。钱财在神的国以外，在撒但的世界里。因此，钱财在地位和存在上都是不义的。事实上，就神而论，钱财不该存在。在这宇宙中，不该有钱财这样的东西。我们若爱钱，就是爱不该存在的东西。
9Mammon, that is, money, is of the satanic world. It is unrighteous in its position and existence. The steward in the parable exercised his prudence by his unrighteous act. The Lord teaches us, His believers, to exercise our prudence in the use of unrighteous mammon. The phrase “the mammon of unrighteousness” indicates that money is not in the realm of God. Money is outside the kingdom of God; it is in the world of Satan. Therefore, money is unrighteous both in position and existence. Actually, as far as God is concerned, money should not exist. In this universe there should not be such a thing as money. If we love money, we love something that should not exist
10在九节，主说，我们若藉著那不义的钱财结交朋友，到了钱财无用的时候，我们可以被接到永远的帐幕里去。无用，指明撒但的世界过去之后，钱财在神的国里就毫无用处了。永远的帐幕即永远的住处。那些因精明的信徒同得利益的人，要把精明的信徒接到永远的住处。这要成就在要来的国度时代。（路十四13～14，太十42。）
10In verse 9 the Lord says that if we make friends by means of the mammon of unrighteousness, when it fails we shall be received into eternal tabernacles. The word “fails” indicates that when the satanic world is over, mammon will be of no use in the kingdom of God. The eternal tabernacles are the eternal habitations into which the prudent believers will be received by those who share the benefit of their prudence. This will be in the coming kingdom age (Luke 14:13-14; Matt. 10:42).
11在不义的玛门上忠信在十节，主接著说，『在最小的事上忠信的，在许多事上也必忠信；在最小的事上不义的，在许多事上也必不义。』最小的事是指玛门，就是今世的产业；许多事是指来世丰富的产业。(参太五21，23。）
11FAITHFUL IN THE UNRIGHTEOUS MAMMON In verse 10 the Lord continues, “He who is faithful in the least is faithful also in much; and he who is unrighteous in the least is unrighteous also in much.” “Least” refers to mammon, the possessions of this age. “Much” refers to the rich possessions in the next age (see Matt. 25:21, 23).
12在十一节，主说，『你们若是在不义的钱财上不忠信，谁还把那真实的信托你们？』那真实的，指要来国度时代真实的产业。（参太二四47。）在十二节，主接著说，『你们若是在别人的东西上不忠信，谁还把你们自己的东西给你们？』在神新约的经纶里，祂无意要新约信徒顾到物质的产业。虽然这世界物质的东西是神造的，也是属祂的，（代上二九14，16，）却因人的堕落败坏了，（罗八20～21，）并且被那恶者撒但所霸占；（约壹五19；）因此牠们属于堕落的人，且是不义的。（路十六9。）神的确用今世物质的东西供应信徒每日的需用，（太六31～33，）并将一分财物托付这些神的管家，给他们操练、学习，为要在今世试验他们；然而，这些财物没有一样该被他们视为己有，直到来世万物复兴的时候。（徒三。）那时，信徒才要承受世界，（罗四13，）并为自己得著长存的家业。（来十34。）今世他们应当在神所交给他们暂时的财物上操练忠信，使他们可以对他们来世永远的家业学习忠信。十三节接著说，『没有一个家仆能事奉两个主；因为他不是恨这个爱那个，就是忠于这个轻视那个。你们不能事奉神，又事奉玛门。』这节的事奉，直译，作奴仆服事。忠于，或，依附。原文有依附这一方而反对那一方的意思。这指明事奉主需要我们爱祂，将我们的心给祂，紧紧联于祂，将全人给祂。这样，我们就从玛门的霸占和篡窃下得释放，可以完全彻底的事奉主。主在这里强调，我们要事奉主，就必须胜过诱惑人、欺骗人的不义玛门。
12In verse 11 the Lord says, “If therefore you have not become faithful in the unrighteous mammon, who will entrust to you the true?” The “true” refers to the true possessions in the coming kingdom age (see Matt. 24:47). In verse 12 the Lord goes on to say, “And if you have not become faithful in that which belongs to another, who will give to you that which is your own?” It is not God’sin tent in His New Testament economy for the New Testament believers to care for material possessions. Though the material things in this world were created by God and belong to Him (1 Chron. 29:14, 16), they have been corrupted by man’s fall (Rom. 8:20-21) and usurped by Satan the evil one (1 John 5:19). Hence, they belong to fallen man and are unrighteous (Luke 16:9). While God does supply the believers with their daily necessities from the material things of this age (Matt. 6:31-33) and commits to them as His stewards a portion of these material goods for their exercise and learning that He may prove them in this age, none of these goods should be considered theirs until the restitution of all things in the next age (Acts 3:21). Not till then will the believers inherit the 21 world (Rom. 4:13) and have an abiding possession (Heb. 10:34) for themselves. In this age they should exercise to be faithful in the temporary material things God has given them so that they may learn faithfulness toward their eternal possession in the coming age. Verse 13 continues, “No household servant can serve two lords; for either he will hate the one and love the other, or he will cleave to one and despise the other. You cannot serve God and mammon.” In this verse the Greek word for “serve” means “serve as a slave.” Here the Lord indicates that to serve Him requires us to love Him, giving our hearts to Him, and cleave to Him, giving our entire being to Him. Thus we are released from the occupation and usurpation of mammon so that we may serve the Lord wholly and fully. The Lord emphasizes here that to serve Him we must overcome the enticing deceitful mammon of unrighteousness.
13在十三节，我们看见玛门与神敌对，与神相争。因为玛门与神敌对，所以是邪恶的。在我们这面，我们不能事奉两个主。我们不是事奉神，就是事奉玛门。这件事非常严肃。
13In verse 13 we see that mammon is in rivalry with God, competing with Him. Because mammon is in rivalry with God, it is evil. On our part, we cannot serve two lords. We serve either God or mammon. This matter is very serious.
14主论到钱财的话，特别是对贪爱钱财的法利赛人说的。（路十六14。）他们假装爱神并为著神。但是主很清楚他们不是爱神的人，乃是贪爱钱财的人。禧年、国度、福音
14The Lord’sword about money was directed especially to the Pharisees, who were lovers of money (v. 14). They pretended that they loved God and were for Him. But the Lord knew well that they were not lovers of God; they were lovers of money. THE JUBILEE, THE KINGDOM, THE GOSPEL
与人救主
AND THE MAN-SAVIOR
15主耶稣在往耶路撒冷去的路上，一些法利赛人出来与祂对抗。在从加利利到耶路撒冷的路上，主所作所说的，许多都是针对法利赛人。这些事的记载，乃是路加福音的特征。马可福音与马太福音的记载稍有不同。路加在他福音书里的写法是要显示，主耶稣在往耶路撒冷的路上，和出来迎著祂的法利赛人之间的冲突。在十四至十六章，主的话是对法利赛人说的。在这几章里，主的话是根据祂在四章所宣告的禧年。我们已经看过，禧年被启示为两面：今世禧年的一面与来世禧年的一面。换句话说，主说到现今的禧年与来世的禧年。现今的禧年是恩典的禧年，但来世的禧年将是国度的禧年。今世的禧年与来世的禧年实际上就是神的国。不仅如此，神的国就是人救主自己。此外，禧年就是福音。按马可福音，特别是按路加福音，福音就是神的国。神的国乃是救主自己，那包罗万有者，以神和人的身分，带著神圣属性，彰显在祂的人性美德里，来将自己当作种子撒播。我们在马可福音生命读经里曾指出，马可四章里国度的种子，可以称作国度的基因。主耶稣将祂自己当作神国的种子─基因─来撒播。神的目标乃是那撒在接受者里面的种子，可以生长并发展成为国度。这是真正神的国。这国度是福音，释放我们脱离各种辖制，恢复我们对所丧失之产业的权利，好在基督里藉著那灵享受神。这就是禧年。
15While the Lord Jesus was on the way to Jerusalem, certain of the Pharisees came out to encounter Him. Much of what the Lord did and said on the way from Galilee to Jerusalem was aimed at the Pharisees. The record of this is a particular feature of the Gospel of Luke. The record in Mark and Matthew is somewhat different. In his Gospel Luke writes in such a way as to show the conflict that took place on the way to Jerusalem between the Lord Jesus and the Pharisees who came out to meet Him. In chapters fourteen through sixteen the Lord’sword is addressed to the Pharisees. In these chapters the Lord’sword is based upon the jubilee He declared in chapter four. We have seen that the jubilee is revealed as having two aspects: the aspect of the jubilee in this age and the aspect of the jubilee in the age to come. In other words, the Lord refers to both the present jubilee and to the jubilee in the coming age. The present jubilee is the jubilee of grace. But in the coming age the jubilee will be the jubilee of the kingdom. The jubilee both in this age and in the age to come is actually the kingdom of God. Furthermore, the kingdom of God is the Man-Savior Himself. Moreover, the jubilee is the gospel. According to Mark and especially Luke, the gospel is the kingdom of God. The kingdom of God is the Savior Himself, the all-inclusive One coming in His status as both God and man, with the divine attributes expressed in His human virtues, to sow Himself as a seed. In the Life-study of Mark we pointed out that the seed of the kingdom in Mark 4 may be called the kingdom gene. The Lord Jesus sowed Himself as the seed, the gene, of the kingdom of God. His goal is that the seed sown into those who receive it may grow and develop into a kingdom. This is the genuine kingdom of God. This kingdom is the gospel that frees us from every kind of bondage and recovers our right to the lost inheritance to enjoy God in Christ through the Spirit. This is the jubilee
16我们需要对这事实有深刻的印象：在路加福音里，福音、神的国、人救主与禧年，实际上是同义辞，指同一件事。这四件事指我们得释放脱离辖制，并且经历我们神圣产业的恢复。这是禧年、福音、神的国，也是人救主自己。在从加利利到耶路撒冷的路上，主说话的基本元素乃是禧年。禧年也是主教训的管治原则。九章五十一节至十九章二十七节的每件事都与禧年有关。我们若没有看见禧年是九至十九章的基本元素和管冶原则，就没有能使我们正确且透彻领会这些章节的钥匙。反之，我们对这些章节的领会可能是片断的；就是说，我们可能这里领会一点，那里领会一点，却没有整体的领会这些章节。我们可以将路加福音这段话比作拼图玩具。我们惟有使用这把钥匙开启每章圣经，才能将每一块拼在一起，而看见完整的图画，就是描绘禧年的图画。
16We need to be impressed with the fact that in the Gospel of Luke the gospel, the kingdom of God, the Man- Savior, and the jubilee are actually synonymous and refer to the same thing. These four refer to our being set free from bondage and experiencing the recovery of our divine inheritance. This is the jubilee, the gospel, the kingdom of God, and also the Man-Savior Himself. The basic element of the Lord’s speaking on the way from Galilee to Jerusalem is the jubilee. The jubilee is also the governing principle of His teaching. Everything in 9:51—19:27 is related to the jubilee. If we do not see that the jubilee is the basic element and the governing principle in chapters nine through nineteen, we shall not have the key that enables us to understand these chapters properly and thoroughly. Instead, our understanding of these chapters may be fragmentary; that is, we may understand a piece here and a piece there, but not understand these chapters as a whole. We may compare this section of the Gospel of Luke to a jigsaw puzzle. Only when we use the key to open each chapter are we able to put the pieces together and see the whole picture, a picture portraying the jubilee
管家职分与处理钱财
STEWARDSHIP AND THE HANDLING OF MONEY
17我们在路加十五章看见，神圣三一所完成的救恩。神的救恩带进管家职分。我们得救的人，现在应当作神的管家，事奉拯救我们的神。管家是家庭里有用的人。这指明我们得救以后，应当在神的召会，就是今天神在地上的家里，作好管家事奉神。
17In chapter fifteen of Luke we see the salvation accomplished by the Divine Trinity. God’ss alvation issues in the stewardship. As saved ones, we should now serve our saving God as His stewards. A steward is one useful in a household. This indicates that after we have been saved, we should serve God in His church, which is His house on earth today, as good stewards
18按路加十六章，我们的管家职分与处理钱财很有关系。就一面说，我们都是天天处理钱财的『银行家。』你每天都会想到你的产业中有多少钱。我举例说明人怎样被钱财霸占。有一个故事说到一个商人，在牧师讲道之后，有人请他祷告。这人大吃一惊，又不能逃避祷告。他在祷告中，突然说出一笔款项来。他祷告的时候，自然而然就说到钱。这应验主的话：『心里所充满的，口里就说出来。』（太十二34。）凡我们心里所充满的，至终都要从我们口里说出来。你听到这个商人的事，可能认为你绝不会那样。然而，你岂不是常想到钱财的事么？甚至在召会的聚会中，你也可能担心钱，思想你的户头里有多少钱。处理钱财实在是件大事。没有钱财，撒但的世界就无法存在，若没有钱，世界就不复存在，神的国就会来到。钱财去了，国度就来到。主耶稣必定知道我们这人深处的秘密。这深处的秘密就是玛门，钱财。主不仅知道我们里面这个秘密，祂也知道如何摸著我们钱财的难处。关于钱财，我们可能都像法利赛人。因此，在十六章一至十三节，主教导我们在处理钱财的事上要精明。祂教导我们要抓住机会，精明的使用不义的玛门。
18According to Luke 16, our stewardship has much to do with the handling of money. In a sense, all of us are “bankers” who deal with money day by day. Daily you may consider how much money you have in your possession. As an illustration of how people are occupied with money, let me tell you the story of a certain businessman who was called upon to pray after the pastor’s sermon. The man was greatly surprised and could not avoid offering a prayer. In the course of his prayer, he suddenly uttered a word concerning an amount of money. As he was praying, he spontaneously spoke about money. This is a fulfillment of the Lord’sword that “out of the abundance of the heart the mouth speaks” (Matt. 12:34). Whatever fills our heart will eventually proceed out of our mouth. When you hear about this businessman, you may think that you would never be that way. However, is it not true that you give much thought to the matter of money? Even during the church meetings you may be concerned with money, perhaps considering how much you have in your checking account or savings account. The handling of money is certainly a great matter. The satanic world could not exist without money. If there were no money, the world would cease to exist, and the kingdom of God would come. When money is gone, the kingdom comes. The Lord Jesus surely knows the secret in the depths of our being. This deep secret is mammon, money. The Lord not only knows this secret within us, but He knows how to touch our problem concerning it. Regarding money, we all may be like the Pharisees. Therefore, in 16:1-13 the Lord teaches us to be prudent in handling our money. He teaches us to take the opportunity to use the unrighteous mammon in a prudent way.
19时候将到，不义的钱财─玛门─就要无用。这就是说，将有钱财无用的时候。我信这是在千年国的时候。圣经没有明言告诉我们，千年国时，钱财会无用。但是我研读圣经里千年国的结果，我相信情形会是这样。我根据以赛亚书、福音书、使徒行传、保罗书信、启示录研读千年国以后，我要确定的说，千年国来到时，钱财就无用了。今天的世界是撒但的系统，而钱财属于这撒但的系统。但是千年国来时，撒但的系统就要被了结，并被神的国顶替。于是钱财在人类社会里就不再有地位。有些人也许以为，千年国不到，钱财无用，是很久以后的事。但是你曾否想过，人死了，他的钱对他就无用了？人死的时候，他与钱财的关系就了结了。某人也许很有钱，但他死了，钱财对他就都无用了。
19A time is coming when money, the mammon of unrighteousness, will fail. This means that there will be a time when money will be useless. I believe that this time will be during the millennium. There is no word in the Bible telling us explicitly that money will be out of use during the millennium. However, as a result of my study of the millennium in the Scriptures, I believe that this will be the situation. After studying the millennium according to Isaiah, the Gospels, Acts, the Epistles of Paul, and the book of Revelation, I would say assuredly that when the millennium comes, money will be out of use. Today’s world is the system of Satan, and money belongs to this satanic system. But when the millennium comes, the satanic system will be terminated and replaced by God’skin gdom. Then money will no longer have a place in human society. Some may think that it will be a long time before the millennium comes and money is useless. But have you ever thought that when a person dies his money becomes useless to him? At the time of death a person’s relationship with his money is terminated. Someone may have a great deal of money, but it will all be useless to him when he dies.
使用我们的钱财叫别人得利益
USING OUR MONEY TO BENEFIT OTHERS
20我说到这事是要指出，我们需要抓住机会，精明的使用我们的钱财，叫别人得利益。试著使用你的钱财叫别人得利益，到了钱财无用的时候，别人会为你作些事。
20I mention this to point out that we need to take the opportunity to use our money prudently to benefit others. Try to use your money to benefit others so that when it is out of use, others will do something for you.
21在十六章九节，主说，『要藉著那不义的钱财，为自己结交朋友，到了钱财无用的时候，他们可以接你们到永远的帐幕里去。』这指明那些因我们正确使用钱财而得利益的人，会欢迎我们进到永远的帐幕里去。这将在要来的国度时代。主耶稣回来，我们被接到祂国度的时候，我们当中有些人会受到许多人的欢迎。这些欢迎的人是谁？他们是今世因著我们精明的使用钱财而得利益的人。我用简单的例证说明这事。假定你用一笔钱出版福音单张，目的是要带人归主。那些因你这样使用钱而得利益的人，将来会欢迎你。他们会说，『弟兄，我们要你知道，我们得救是藉著你花钱所出版的单张。』这是个例子，说出那些因我们的精明同得利益的人，要欢迎我们进入永远的帐幕里去。在十六章的比喻中，不义的管家趁著还在主人家的时候，抓住机会帮助欠他主人债的，减少他们的债务。（路十六4～7。）他抓住机会使用钱财叫别人得利益。同样的原则，当我们还在往国度去的路上，我们应当使用我们的钱财，叫别人得利益。我们不应当为著自己，为著奢侈、消遣、享乐或放纵而用钱。相反的，我们应当为著别人的利益而用钱。需要是庞大的，我们有许多可作的，好叫别人得利益。这就是在事奉主的事上精明。
21In 16:9 the Lord says, “Make friends for yourselves by means of the mammon of unrighteousness, that when it fails, they may receive you into the eternal tabernacles.” This indicates that those who have been benefited by our proper use of money will welcome us into the eternal tabernacles. This will be in the coming age of the kingdom. When the Lord Jesus comes back and we are received into His kingdom, some of us will have a number of people welcoming us. Who will be these welcomers? They will be those who have received benefit in this age by our prudent use of money. Let me give a simple illustration of this. Suppose you use an amount of your money to publish gospel tracts for the purpose of bringing people to the Lord. Those who have been benefited by this use of your money will welcome you in the future. They may say, “Brother, we want you to realize that we were saved through one of the tracts paid for by you.” This is an example of being welcomed into eternal habitations by those who have shared the benefit of our prudence. In the parable in chapter sixteen the unrighteous steward took the opportunity, while he was still in the house, to help his lord’s debtors to reduce their debt (vv. 4-7). He took the opportunity to use money to benefit others. In the same principle, while we are still on the way to the kingdom, we should use our money for the benefit of others. We should not use it for ourselves, for our luxury, amusement, pleasure, or indulgence. On the contrary, we should use our money for others’ benefit. There is a great deal of need, and there is much that we can do that will be a benefit to others. This is to be prudent in serving the Lord
22我们不在正确的时候为著正确的目的使用钱财，就不能忠信的事奉主。我们若宣称我们事奉主，却错误的使用钱财，我们就不诚实。诚实的管家会作的第一件事，就是正确且精明的处理钱财。
22We cannot serve the Lord faithfully without using our money for the right purpose and at the right time. If we claim that we are serving the Lord, but use our money in the wrong way, we are not honest. The first thing an honest steward will do is handle his money properly and prudently
23我十几岁读英文的时候，读到富兰克林一篇论钱财的文章。富兰克林在那篇文章里说，赚钱容易，花钱难。富兰克林的话令我吃惊，因为我认为赚钱困难，花钱容易。但是我读过那篇文章以后，就确信赚钱容易，但要正确的花钱却很难。我们花钱而不至破坏自己、别人或社会是很难的。想想著富人花钱花得不正当，对社会造成多少的破坏。富人若正确的使用钱财，就会叫自己、别人和社会全体得利益。没有疑问，我们要作主的管家事奉主，就必须正确的处理钱财。
23When I was studying English as a teen - ager, I read an article by Benjamin Franklin that was concerned with money. In that article Franklin said that it is easy to earn money but very difficult to spend it. I was surprised by Franklin’sword, for I thought it was difficult to make money and easy to spend it. But after reading that article I became convinced that it is easy to make money, but difficult to spend it in the right way. It is difficult to spend money in a way that will not damage ourselves, others, or society. Consider how much damage is done to society by rich people spending their money in the wrong way. If the rich would use their money properly, they would benefit themselves, others, and all of society. To be sure, in order to serve the Lord as His stewards, we must handle our money rightly.
24我们有些人会说，『我不是有钱人，因为我并不富有，我对花钱的方式没有难处。』然而，你可能对你的钱财仍有难处。即使你不富有，你也要学习如何处理你的收入。
24Some of us may say, “I am not a rich person. Because I am not rich, I don’th ave a problem with the way I spend my money.” However, you may still have a problem with the money you have. Even though you are not wealthy, you need to learn how to handle your income
忠信的给
GIVING FAITHFULLY
25我服事主、服事召会已经半个世纪以上了，我能见证，任何基督徒团体的成员，忠信且持续的奉献收入的十分之一，他们的财物一定是丰富的。召会财务的统计证实这点。有些团体要求他们的成员保证奉献收入的十分之一，这些团体的钱财总是丰富的。这里的点不是叫我们律法的要求奉献收入的十分之一。这里的点是，那些忠信奉献十分之一收入的人，钱财从不缺乏。我特别鼓励青年人，要学习把收入的一部分奉献给主。青年人，你毕业后开始上班，应当立刻开始这样作。你头一次领薪水，就要把一部分奉献给主。我能见证，我年轻的时候就是这样实行。我头一次赚钱的时候，虽然是个穷学生，还是保留一部分给主。也许我们当中有些人从来没有想到这点。因此，我鼓励众圣徒，特别是青年人，所赚的钱奉献一部分给主。我们若这样作，就会学习正确的处理钱财。
25As one who has been serving the Lord and the churches for more than half a century, I can testify that any Christian group whose members give faithfully and consistently ten percent of their income will have money in abundance. Statistics concerning church finance prove this. Certain groups require their members to pledge ten percent of their income, and these groups always have money in abundance. The point here is not that we make a legal requirement of giving ten percent of our income. The point is that those who faithfully give a tithe of their income never lack for money. I would encourage the young people in particular to learn to give a portion of their income to the Lord. Young people, you should begin this immediately after graduation when you begin to work. Give a portion of the first wages you receive to the Lord. I can testify that this was my practice when I was young. When I first earned money, even as a poor student, I set aside a portion to the Lord. Perhaps some of us have never considered this. Therefore, I encourage all the saints, especially the young people, to give the Lord a portion of whatever money they earn. If we do this, we shall learn to handle our money properly
26忠信且持续的奉献给主的人能见证，他们给的越多，领受的就越多。对我们基督徒来说，要丰富就要给。领受的路就是给。主自己说，『你们要给人，就必有给你们的，用十足的量器，连摇带按，上尖下流的倒在你们怀里；因为你们用甚么量器量给人，也必用甚么量器量给你们。』（路六38。）在这里我们清楚看见，给乃是领受的路。
26Those who give to the Lord faithfully and consistently can testify that the more they give, the more they receive. For us Christians, to be rich is to give. The way to receive is to give. The Lord Himself said, “Give, and it will be given to you; good measure, pressed down, shaken together, running over, they will give into your bosom; for with what measure you measure, it will be measured to you in return” (6:38). Here we see clearly that giving is the way to receive.
27一个召会贫穷，乃是那个召会成员的羞耻。这样的贫穷，也许指明召会的成员在给的事上不忠信。愿我们都学习在处理钱财的事上，作忠信的管家事奉主。我鼓励你们把所给的记录下来。把你在一年之间所给的每样东西记录下来。然后在年底，看看你给主的，占主给你的百分比有多少。我鼓励你们都这样实行。按我研究过的统计和听过的见证，我们给主的越多，我们能给的就越多。比方说，你若一年给百分之十，第二年你也许能给百分之二十。然后你若忠信的给得更多，下一年你也许能给得更多。这里的点是我们给的越多，我们就越能给。
27For a church to be in poverty is a shame to the members of that church. Such poverty may indicate that the members are not faithful in their giving. May we all learn to serve the Lord as faithful stewards in handling money. I encourage you to keep a record of your giving. During the course of a year, keep a record of everything you give. Then at the end of the year consider what percentage you have given to the Lord of what He has given you. I urge you all to practice this. According to the statistics I have studied and the testimonies I have heard, the more we give to the Lord, the more we shall be able to give. For example, if you give ten percent one year, the next year you may be able to give twenty percent. Then if you are faithful to give a higher amount, you may be able to give even more the following year. The point here is that the more we give, the more we shall be able to give
28有些人听到关于忠信和给的这段话，也许会说，他们没有足彀的信心持续的给。事实上，这不是我们信心的问题，乃是我们实行的问题，而我们的实行乃是根据主的信和主的信实。
28When some hear this word about faithfulness and giving, they may say that they do not have enough faith to give consistently. Actually, this is not a matter of our faith; it is a matter of our practice, and our practice is based on the Lord’s faith and His faithfulness