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路加福音 16
Chinese New Version (Traditional)

不義的管家

16 耶穌又對門徒說：“有一個財主的管家，有人在他主人面前告他浪費主人的財物。 2 主人把他叫來，對他說：‘我聽見關於你的是怎麼一回事呢？把你管理的帳目交代清楚，因為你不能再作管家了。’ 3 那管家心裡說：‘主人不要我再作管家了，我作甚麼才好呢？鋤地吧，沒有力氣！討飯吧，怕羞！ 4 我知道要怎麼作了，好使人在我離開管家的職務以後，接我到他們家裡去。’ 5 於是把欠他主人債的人，一個一個地叫來，問頭一個說：‘你欠我主人多少？’ 6 他說：‘四千公升油。’管家說：‘拿你的欠單去，快坐下寫二千。’ 7 又問一個說：‘你欠多少？’他說：‘四萬公升麥子。’管家說：‘拿你的欠單去，寫三萬。’ 8 主人就誇獎這不義的管家作事機警；因為在應付自己的世事上，今世之子比光明之子更精明。 9 我告訴你們，要用不義的錢財（“錢財”亞蘭文是“瑪門”）去結交朋友，好叫錢財無用的時候，他們可以接你們到永恆的帳棚裡。 10 在最小的事上忠心的，在大事上也忠心；在最小的事上不義的，在大事上也不義。 11 如果你們在不義的錢財上不忠心，誰還把真實的錢財託付給你們呢？ 12 如果你們在別人的東西上不忠心，誰還把你們自己的東西交給你們呢？

不能服事兩個主人(A)

13 “一個家僕不能服事兩個主人；他若不是恨這個愛那個，就是忠於這個輕視那個。你們不能服事　神，又服事金錢。” 14 貪財的法利賽人聽見這些話，就嗤笑耶穌。 15 耶穌對他們說：“你們在人面前自稱為義，　神卻知道你們的心；因為人所高舉的，　神卻看作是可憎惡的。 16 律法和先知到約翰就結束了。從此，　神的國的福音就傳開了，人人都要努力進去。 17 天地過去，要比律法的一點一畫失效還容易呢。 18 凡休妻另娶的，就犯了姦淫；娶被丈夫所休的，也是犯了姦淫。

財主與拉撒路

19 “有一個財主，身穿紫色袍和細麻衣，天天奢華宴樂。 20 又有一個乞丐，名叫拉撒路，滿身是瘡，被人放在財主門口， 21 想得財主桌子上掉下來的零碎充飢；並且有狗來舔他的瘡。 22 後來乞丐死了，被天使送到亞伯拉罕的懷裡。那財主也死了，並且埋葬了。 23 財主在陰間受痛苦，舉目遠遠望見亞伯拉罕，和他懷裡的拉撒路， 24 就喊著說：‘我祖亞伯拉罕啊，可憐我吧！打發拉撒路來用指頭蘸點水，涼涼我的舌頭吧！因為我在這火燄裡非常痛苦。’ 25 亞伯拉罕說：‘孩子，你應該回想你生前享過福，同樣拉撒路受過苦，現在他在這裡得安慰，你卻要受苦了。 26 不但這樣，我們與你們之間，有深淵隔開，人想從這邊過到你們那裡是不可能的，從那邊過到我們這邊也是不可能的。’ 27 那人說：‘我祖啊，那麼求你差遣拉撒路到我家裡去， 28 因為我有五個兄弟，他可以警告他們，免得他們也到這受苦的地方來。’ 29 亞伯拉罕說：‘他們有摩西和先知可以聽從。’ 30 他說：‘不然，我祖亞伯拉罕啊，如果有人從死人中復活，到他們那裡去，他們必定會悔改。’ 31 亞伯拉罕說：‘如果他們不聽從摩西和先知，就算有一個從死人中復活的人，他們也不會接受勸告。’”

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Luke 16
New American Bible (Revised Edition)

Chapter 16

The Parable of the Dishonest Steward.[a] 1 Then he also said to his disciples, “A rich man had a steward who was reported to him for squandering his property. 2 He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’ 3 The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. 4 I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’ 5 He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’ 6 [b]He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’ 7 Then to another he said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors[c] of wheat.’ He said to him, ‘Here is your promissory note; write one for eighty.’ 8 And the master commended that dishonest steward for acting prudently.

Application of the Parable.[d] “For the children of this world are more prudent in dealing with their own generation than are the children of light.[e](A) 9 I tell you, make friends for yourselves with dishonest wealth,[f] so that when it fails, you will be welcomed into eternal dwellings.(B) 10 [g]The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones.(C) 11 If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? 12 If you are not trustworthy with what belongs to another, who will give you what is yours? 13 No servant can serve two masters.[h] He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.”(D)

A Saying Against the Pharisees. 14 [i]The Pharisees, who loved money,[j] heard all these things and sneered at him. 15 And he said to them, “You justify yourselves in the sight of others, but God knows your hearts; for what is of human esteem is an abomination in the sight of God.(E)

Sayings About the Law. 16 “The law and the prophets lasted until John;[k] but from then on the kingdom of God is proclaimed, and everyone who enters does so with violence.(F) 17 It is easier for heaven and earth to pass away than for the smallest part of a letter of the law to become invalid.(G)

Sayings About Divorce. 18 “Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery.(H)

The Parable of the Rich Man and Lazarus.[l] 19 “There was a rich man[m] who dressed in purple garments and fine linen and dined sumptuously each day. 20 And lying at his door was a poor man named Lazarus, covered with sores,(I) 21 who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores. 22 When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, 23 and from the netherworld,[n] where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. 24 And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’ 25 Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented.(J) 26 Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’ 27 He said, ‘Then I beg you, father, send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they too come to this place of torment.’ 29 But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.’ 30 [o]He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.’ 31 Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”(K)

Footnotes

  1. 16:1–8a The parable of the dishonest steward has to be understood in the light of the Palestinian custom of agents acting on behalf of their masters and the usurious practices common to such agents. The dishonesty of the steward consisted in the squandering of his master’s property (Lk 16:1) and not in any subsequent graft. The master commends the dishonest steward who has forgone his own usurious commission on the business transaction by having the debtors write new notes that reflected only the real amount owed the master (i.e., minus the steward’s profit). The dishonest steward acts in this way in order to ingratiate himself with the debtors because he knows he is being dismissed from his position (Lk 16:3). The parable, then, teaches the prudent use of one’s material goods in light of an imminent crisis.
  2. 16:6 One hundred measures: literally, “one hundred baths.” A bath is a Hebrew unit of liquid measurement equivalent to eight or nine gallons.
  3. 16:7 One hundred kors: a kor is a Hebrew unit of dry measure for grain or wheat equivalent to ten or twelve bushels.
  4. 16:8b–13 Several originally independent sayings of Jesus are gathered here by Luke to form the concluding application of the parable of the dishonest steward.
  5. 16:8b–9 The first conclusion recommends the prudent use of one’s wealth (in the light of the coming of the end of the age) after the manner of the children of this world, represented in the parable by the dishonest steward.
  6. 16:9 Dishonest wealth: literally, “mammon of iniquity.” Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning “that in which one trusts.” The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or, “eternal tents,” i.e., heaven.
  7. 16:10–12 The second conclusion recommends constant fidelity to those in positions of responsibility.
  8. 16:13 The third conclusion is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Lk 12:22–39). God and mammon: see note on Lk 16:9. Mammon is used here as if it were itself a god.
  9. 16:14–18 The two parables about the use of riches in chap. 16 are separated by several isolated sayings of Jesus on the hypocrisy of the Pharisees (Lk 16:14–15), on the law (Lk 16:16–17), and on divorce (Lk 16:18).
  10. 16:14–15 The Pharisees are here presented as examples of those who are slaves to wealth (see Lk 16:13) and, consequently, they are unable to serve God.
  11. 16:16 John the Baptist is presented in Luke’s gospel as a transitional figure between the period of Israel, the time of promise, and the period of Jesus, the time of fulfillment. With John, the fulfillment of the Old Testament promises has begun.
  12. 16:19–31 The parable of the rich man and Lazarus again illustrates Luke’s concern with Jesus’ attitude toward the rich and the poor. The reversal of the fates of the rich man and Lazarus (Lk 16:22–23) illustrates the teachings of Jesus in Luke’s “Sermon on the Plain” (Lk 6:20–21, 24–25).
  13. 16:19 The oldest Greek manuscript of Luke dating from ca. A.D. 175–225 records the name of the rich man as an abbreviated form of “Nineveh,” but there is very little textual support in other manuscripts for this reading. “Dives” of popular tradition is the Latin Vulgate’s translation for “rich man” (Lk 16:19–31).
  14. 16:23 The netherworld: see note on Lk 10:15.
  15. 16:30–31 A foreshadowing in Luke’s gospel of the rejection of the call to repentance even after Jesus’ resurrection.
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Chinese New Version (CNV). Copyright © 1976, 1992, 1999, 2001, 2005 by Worldwide Bible Society.

The Chinese New Version is made available by Worldwide Bible Society
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.