第二个比喻稍有转变。 The second parable shifts slightly.
现在是夜间盗贼的比喻。 Now it's the parable of a thief in the night.
它有着相同的基本含义，得出相同的结论：要为人子的来临做好准备。 It's got the same basic meaning; it's got the same upshot: be ready for the Son of Man when he comes.
但在这里，他没有将人子比作从婚宴回来的主人，而是用了另一个转折。 But here, instead of comparing the Son of Man to a master returning from a wedding feast, he does another twist.
对吧？ Right?
现在人子就像半夜来闯入你家的盗贼。 Now the Son of Man is like a thief who comes in the middle of the night to break into your home.
对吧？ Right?
这是两种不同的预备状态，对吧？ Now those are two kinds of readiness, right?
他说，家主若知道盗贼什么时候来，就必会警醒，不容他的房屋被闯入。 He says know that if the householder had known at what hour the thief was coming, he would have been awake and not have left his house to be broken into.
想想看，作为仆人等候主人回来时，你会有某种期待和预料。 Think about this; there’s a certain kind of expectation and anticipation that you might have as a servant if you’re waiting for your master to return.
但如果有人打电话告诉你说「我知道今晚有人要闯入你的房子」，那就完全不同了。 It’s very different if someone called you and said, “Tonight I know your house is going to be broken into.”
那晚你能睡得着觉吗，还是会保持清醒？ Are you going to be able to sleep that night, or are you going to stay awake?
你根本就无法休息。 Well, you’re not even going to be able to rest.
对于盗贼何时到来的未知，你会感到一定程度的焦虑。 There’s going to be a certain level of anxiety about the unknown hour of the thief’s arrival.
所以耶稣在这里用这两个比喻——主人从婚宴回来和夜间的盗贼——来讲述为 人子的来临做好准备的重要性，同时也说明你并不知道他具体什么时候来。 So Jesus here uses both these parables—the master's return from the wedding and the thief in the night—to talk about the importance of being ready for the coming of the Son of Man, but also the fact that you don't know exactly when he’s going to come.
这是耶稣每次谈到最后审判和再临时的一个标准主题。 This is going to be a standard theme of all of Jesus' preaching whenever he talks about the Final Judgment and the Second Coming.
重要的是要强调，他总是告诉门徒「你们不知道这事什么时候发生」。 It’s crucial to emphasize that he always tells the disciples, “You don’t know when it’s going to happen.”
关于末期的时间，人们是无知的，我们在马太福音和马可福音中也看到这一点。 There’s a certain ignorance about the timing of the end, and we see this elsewhere in the Gospels of Matthew and Mark.
耶稣说「天地要废去的日子和时辰，没有人知道，连 天上的使者也不知道，子也不知道，惟独父知道。」 Jesus says, “You know neither the angels in heaven nor the Son, but only the Father knows the day and the hour when heaven and earth are going to pass away.”
这种对末期的无知很重要，因为时不时地——其实是相当频繁地——总 会有人站出来设定时间表，说最后审判将在某个时候或某一天发生。 So this ignorance of the end is just important because every now and then—well, actually pretty frequently—people will rise up, and they’ll set a timeline, like the Final Judgment is going to happen at this time or on this day.
1980年代有一个很著名的例子。 There’s a very famous example of this from the 1980s.
当时出版了一本书《世界将在1988年终结的88个理由》，当然到了1 988年什么也没发生，第二年又出版了另一本书《世界将在1989年终 结的89个理由》。你可以想象，第二版的销量不如第一版，但仍然卖出了 数百万册，这都是因为之前给出的期限——给出的时间表——并未实现。 It was a book that came out, 88 Reasons the World Will End in 1988, and of course when 1988 came and nothing happened, the next year another book came out, 89 Reasons the World Will End in 1989. As you might imagine, the second edition did not sell as well as the first, but sold millions of copies because of the fact that the deadline that was given—the timeline that was given—didn’t actually happen.
所以在这里我们看到耶稣确认人子要来，但同时告诉你，是在你想不到的时候。 So here we see Jesus affirming the Son of Man is coming, but at the same time telling you, At an hour you do not expect.
因此，夜间的盗贼给出了一个有力的比喻，说明人子来临的意想不到的特性。 So the thief in the night gives a powerful image of the unexpected nature of the Son of Man's coming.
所以耶稣的门徒，他们的回应，他们的责任，就是 要做好准备并保持清醒，要警醒，要保持警惕。 So Jesus' disciples, their response, their duty, is just to be ready and to stay awake, to be vigilant, to keep alert.
对吧？ All right?
然后老好人彼得，在耶稣讲完这个比喻——其实是主人和盗贼两个 比喻——后说，主啊，你说这比喻是为我们呢，还是为众人呢？ And then good old Peter, once Jesus gives this parable—or really, it's kind of two parables of the master and the thief—Peter says, Lord, are you telling this parable for us or for everyone?
所以彼得想知道，等等，这是适用于我们的，还是适用于所有人的？ So Peter wants to know, Wait, does this apply to us, or is it just for everyone?
这个比喻是对谁说的？ Who's this parable addressed to?
有趣的是，耶稣当然是用一个问题来回应。 It’s fascinating here that Jesus responds, of course, with a question.
如果你问耶稣一个问题，你基本可以肯定他会用另一个问题来回答。 If you ask Jesus a question, you can basically bank on the fact that he’s going to respond with a question.
如果你认识这样做的人，可能会有点烦人，对吧？ And if you know anyone who does this, it could be a little annoying, right?
你知道，如果你问一个问题，他们却用问题回应，再问一个问题。 You know, if you ask a question and they respond with a question and ask a question.
教授们喜欢这样做。 Professors like to do this kind of thing.
不过，这确实是一个好的教学方法，因为它帮助人——以 一种主动的方式引导他们达到你想要他们明白的真理。 Anyway, it’s a good teaching method, though, because it helps the person—it leads them to the truth you want them to be led to, but in an active way.
所以当彼得问这个问题时，耶稣说，谁是那忠心有见识 的管家，主人派他管理家里的人，按时分粮给他们呢？ So when Peter asked the question, Jesus says, Well, who then is the faithful and wise steward whom his master will set over his household to give them their portion of food at the proper time?
在这里停一下，他接下来要讲一个关于仆人的比喻，有些仆人为主人预备 好并做他们该做的事，有些则没有。但我不禁注意到，他对彼得的回应是 用一个管家的故事，这个管家被派管理主人的家并掌管他所有的财产。 Now pause there; he’s going to go into a parable here about servants who are ready for their master and do what they’re supposed to, and servants who aren't. But I can’t help but notice here that he’s responding to Peter with the story of a steward who is set over the master’s household and put in charge of all of his possessions.
我提到这一点是因为在马太福音第16章，当耶稣把天国的钥匙给彼得并说 ，凡你在地上所捆绑的，在天上也要捆绑，凡你在地上所释放的，在天上也 要释放，这是在暗指以赛亚书22章，以利亚敬被立为大卫王家的总管家。 The reason I bring that up is in the Gospel of Matthew, chapter 16, when Jesus gives Peter the keys of the kingdom and says, Whatever you bind is bound in heaven, and whatever you loose is loosed in heaven, it’s an allusion to Isaiah 22 where Eliakim is made the chief steward over the house of King David.
在旧约中，有一个称为al-bayit的职位，字面意思是治理家宅的。 In the Old Testament, there was this figure called the al-bayit, literally the over the house.
有时他被称为宰相，但总管家是更好的翻译。 Sometimes he’s called a prime minister, but chief steward would be a better translation.
所以在旧约中，总管家的地位仅次于国王，他有王的 权柄可以捆绑和释放，他掌管着国度的钥匙，对吧？ So the chief steward in the Old Testament was second only to the king, and he had the authority of the king to bind and loose, and he held the keys of the kingdom, right?
这就是你如何知道谁是总管家。 That’s how you knew who the chief steward was.
很有趣的是，在马太福音16章中，彼得被描述为神国的总管家。 Well, it’s fascinating that Peter in Matthew 16 is being described as the chief steward of the Kingdom of God.
耶稣把天国的钥匙给了他。 Jesus gives him the keys of the kingdom.
在路加福音第12章这里很有趣，当彼得说，嘿，你说这比喻是为我们吗？ In Luke, it’s interesting here in chapter 12 when Peter says, Hey, are you telling this parable for us?
耶稣说，谁是那忠心的管家，主人派他管理家里的人呢？ Jesus says, Well, who is the faithful steward whom the master sets over his household?
这里用的是完全相同的表达：在旧约中关于国度的治理家宅的，就是大卫王的总管家。 It’s the exact same expression there: the over the house in the Old Testament with regard to the kingdom, was the chief steward of King David.
现在耶稣讲的是一个关于主人家的总管家的比喻，这 基本上就是彼得作为十二使徒之首将要担任的角色。 Now Jesus is talking about a parable of a chief steward of the master's household, which is basically the role that Peter is going to take as chief of the twelve apostles.
他的地位仅次于耶稣本人。 He’s second in rank only to Jesus himself.
这只是一个小细节，但很有意思。 That’s just a little side note, but it’s kind of interesting.
无论如何，这引出了一个比喻，其中耶稣给出另一个 福：主人来到，看见仆人这样行，那仆人就有福了。 In any case, it leads into a parable in which Jesus gives another beatitude: Blessed is the servant whom his master, when he comes, will find so doing.
我实在告诉你们，主人要派他管理一切所有的。 Truly, I tell you, he will set him over all his possessions.
若那仆人心里说，我的主人必来得迟，就动手打仆人和使女，并且吃 喝醉酒。在他想不到的日子，不知道的时候，那仆人的主人要来。 But if the servant says to himself, My master is delayed in coming, and begins to beat the menservants and maidservants and eat and drink and get drunk, the master of that servant will come on a day when he doesn't expect him and at an hour he doesn't know.
修订标准译本说他要惩罚他，把他和不忠心的人同列。 The RSV says he’ll punish him and put him with the faithless.
但字面意思是说他要把他劈成两半或切成碎片，要把他肢解，并 把他和不忠心的人——就是不信的人，不忠心的人——同列。 But literally, it says he’ll cut him in two or cut him in pieces; he’ll dismember him and put him with the unfaithful—the aposoi, the unbelievers, the unfaithful.
让我们在这里暂停一下。 So press pause there.
耶稣在这个比喻中要给出四种不同的结果，四种不同的命运对 应四种不同类型的仆人，我要你特别注意这四种仆人是什么。 What Jesus is doing in this parable is he’s going to give four different outcomes, four different fates for four different kinds of servants, and I want you to pay close attention to what these four servants are.
第一种是遵行主人旨意并为他回来做好准备的仆人。 The first one is the servant who does what his master wills him to do and who’s ready for his return.
这仆人将被派管理主人的一切所有。 That servant will be set over all the master’s possessions.
这是第一种仆人。 That’s the first servant.
第二种是说「我的主人必来得迟」，就动手打其他仆人，并且吃喝醉酒的。 The second one is the one who says, My master is delayed, and begins to beat his fellow servants and to eat and drink and get drunk.
这个仆人会怎么样？ What happens to that servant?
他要被劈成两半，并和不忠心的人同列，对吧？ He gets cut in two and put with the unfaithful, right?
现在，如果我们再次在这里暂停一下，这些显然是进入 神的国度或被逐出国度进入地狱受刑的比喻，对吧？ Now, if you press pause right there one more time, these are clearly images of entering into the Kingdom of God or being cast out of the Kingdom into the punishment of Gehenna, right?
我们在福音书的其他地方也会看到这点，对吧？ We’ll see this elsewhere in the Gospels, right?
你知道，进入国度的荣耀。 You know, Enter into the glory of the Kingdom.
这就是耶稣在这里所描述的。 That’s what Jesus is describing here.
如果他被派管理一切所有，他就是进入主人的家，主人的国度。 If he were being set over all his possessions, he’s entering into the master’s household, the master’s kingdom.
如果这是一个比喻，是神国的寓言，那么好仆人的奖赏就是在国度中被升高，对吧？ If this is a parable, and it’s an allegory for the Kingdom of God, then the good servant is rewarded by being elevated in the kingdom, right?
自卑的必升为高。 He who humbles himself will be exalted.
而那恶仆就要下地狱，对吧？ And then the wicked servant goes to Gehenna or goes to hell, right?
受到惩罚，并和不忠心的人同列。 Experiences punishment and is put with the unfaithful.
想想耶稣在其他地方说的，你知道，他们要被丢在外面黑暗里，在那里必要哀哭切齿。 Think here about other places where Jesus says, you know, They’ll be cast into the outer darkness where there’s weeping and gnashing of teeth.
在这里，这仆人被丢在不忠心的人中间。 Here, the servant is cast among the unfaithful.
现在，如果这个比喻是由后来的新教传统中的基督徒写的， 他们只相信这两种可能的结局，那么故事应该到此为止。 Now if this parable were written by a later Christian in the Protestant tradition who only believed those were the two fates possible, it should have stopped there.
但耶稣在这个比喻中还给了我们另外两种结局，这真的很有趣。 But there are two other outcomes that Jesus gives us in this parable, and it’s really fascinating.
第三种仆人是知道主人的意思，却不预备，也不顺着他的意思行的仆人。 The third servant is the servant who knew his master's will but didn’t prepare or act according to his will.
好的，换句话说，这个仆人没有为主人的到来做好准备 ，但和那恶仆不同，他没有开始虐待其他人，对吧？ Okay, so in other words, this servant isn’t ready for his master to come, but unlike the wicked servant, he doesn’t start abusing other people, right?
他没有醉酒，也没有打其他仆人和使女。 He’s not getting drunk; he’s not beating his fellow menservants and maidservants.
他只是没有做好该有的准备。 He’s just not as ready as he should be.
他没有为主人的回来做好准备。 He’s not ready for the master’s return.
那么他的惩罚是什么？ So what’s his punishment?
经文没有说他要被劈成两半或和不忠心的人同列。 It doesn’t say that he’s cut in two or put with the unfaithful.
经文说他要多受责打。 It says that he receives a severe beating.
然后第四种仆人又不一样。 And then the fourth servant is a different one.
这是那不知道主人的意思却做了当受责打之事的仆人。 This is the one who didn’t know his master’s will but did what deserved the beating.
这个人要少受责打。 That person shall receive a light beating.
对吧？ All right?
所以这个仆人就是后来的伦理神学家所说的「不可克服的无知」。 So this servant is what later moral theologians would call invincibly ignorant.
换句话说，他们因为某种原因不知道主人的命令，也没有做好准备。 In other words, they didn’t know what the master’s commands were for whatever reason, and they did not prepare.
他们做了当受责打的事，像第三个仆人一样，但因为他们不知道该做什么，所以罪责较轻。 They did what deserved a beating, like the third servant, but they were less culpable because they didn’t know what they were supposed to do.
他们要少受责打。 They receive a light beating.
现在应该指出，这个主人责打仆人的画面显然会令人反感，对吧？ Now it should be pointed out that this image of a master beating his servants is obviously going to be repugnant, right?
特别是对现代读者来说。 Especially for modern-day readers.
但在古代，仆人和奴隶是那个时代景象的一部分。 But in antiquity, servants and slaves would have been part of the ancient landscape.
所以耶稣用人们知道的事物——地上的现实——来说明 他们不理解的事物，也就是神的国度，永恒的现实。 So Jesus is using what people know—earthly realities—to illustrate what they don't understand, which is the Kingdom of God, eternal realities.
所以如果第一个有福的仆人是在天堂得赏赐的象征，第二个恶仆是在地狱永远 受刑的象征，那么这另外两个或多受责打或少受责打的仆人又代表什么呢？ So if the first blessed servant is an image of being rewarded in heaven and the second wicked servant is an image of being punished forever in hell, then what are these other two servants who receive either a severe beating or a light beating?
好吧，我让你们自己想想。 Well, I’ll let you figure that out.
不，不，我不会让你们自己想，我来回答。 No, no, I won’t let you figure it out; I’ll answer for you.
这显然是末世惩罚的象征。 This is obviously an image of eschatological punishment.
这是责打，所以确实有惩罚，但是暂时的，不是永久的。 It is a beating, so there is a punishment involved, but it's temporary, not permanent.
因为第二个仆人——他是如何受罚的？ Because the second servant—how was he punished?
被劈成两半。 By being cut in two.
在古代，除了现代医疗手段外，这是一个永久性的状态。 Now, apart from modern medical methods, that was a permanent condition in antiquity.
如果有人把你劈成两半，你就会永远保持被劈成两半的状态。 If someone cut you in two, you would remain cut in two.
这是死亡的象征。 It’s an image of death.
但责打意味着这是有限的、暂时的惩罚。 But the beating means that it is a finite, temporary punishment.
这个比喻在耶稣的教导中为后来教会所知的炼狱教义奠定了基础。 This image will go on to lay a foundation in Jesus' own teaching for the later Church doctrine that comes to be known as purgatory.
这个观念是说，在死后的审判中，有些人的罪并不严重到要被丢在地狱的 外层黑暗里，但同时他们的行为也不够义，不能立即进入国度的荣耀。 The idea that after death, at our judgment, there are some people whose sins will not be so grave that they’re cast into the outer darkness of Gehenna, but yet at the same time, their deeds are not so righteous that they would enter immediately into the glory of the kingdom.
他们必须被洁净，并为小罪经历暂时的惩罚——这是他们的罪 所要求的，是公义所要求的——然后才能被洁净并进入天国。 They must be purified and experience the temporal punishment for venial sin that their sins require—that justice requires—before they can be purified and enter into the Kingdom of Heaven.
这就是比喻中最后两个仆人的含义，对吧？ Well, that’s the last two servants in the parable, right?
这种惩罚——炼狱——对那些明知错误却仍然去做的人来说可能很严重。 This punishment—purgatory—can be severe for some people who knew what was wrong and did it anyway.
这就是为什么故意犯小罪不是可以随意玩弄的事。 This is why deliberate venial sin is, by the way, not something to play around with.
有时公教徒会轻视说，哦，小罪而已。 Sometimes Catholics make light of, Oh, venial sin.
不，不，不。 No, no, no.
故意犯小罪不是可以随意玩弄的事。 Deliberate venial sin is not something to play around with.
还有一种小罪是人甚至不知道这是错的，我相信你也能想到这样的例子。 Then there’s venial sin in which the person is unaware that it’s even wrong, and I’m sure you can probably think of examples of that as well.
这些罪仍然有后果。 Those sins still have consequences.
比喻中的仆人仍然受到惩罚，但是较轻的惩罚。 The servant in the parable still is punished, but it’s a lighter punishment.
字面意思就是轻的，小罪——这就是小罪的意思，对吧？ Literally, light is the word; venial—that's what venial means, right?
这比那些明知错误却仍然去做的人所受的惩罚要轻。 It’s a lighter punishment than those who knew it was wrong and did it anyway.
所以有时人们会说，彼得里博士，圣经中哪里有炼狱的教义？ So sometimes people will say, Dr. Petri, where is the doctrine of purgatory in the Bible?
你可以指出很多不同的地方。 There are lots of different places you can point to.
你可以指出玛加伯下第12章，那里讲到为死者祈祷。 You can point to 2 Maccabees 12, where they’re praying for the dead.
你可以指出保罗在哥林多前书第3章关于人要经火得救 的教导，但人们往往没有指出福音书中耶稣的教导。 You can point to Paul in 1 Corinthians 3 about being saved through fire, but what people often don’t do is actually point to Jesus in the Gospels.
耶稣在路加福音第12章的这个比喻，为天堂和地狱并非审判 时唯一的末世选项这一事实提供了最清晰的圣经基础之一。 Jesus' parable here in Luke chapter 12 gives us one of the clearest scriptural foundations for the fact that heaven and hell are not the only eschatological options when it comes to judgment.
还有第三个领域，第三个境界，就是对罪的暂时惩罚，这并不会最终将人 排除在国度之外，但在你能进入主人家中的喜乐之前必须经历这个过程。 There’s also a third area, a third realm, which is a temporary punishment for sin that doesn’t exclude one ultimately from the kingdom but has to be undergone before you can enter into the joy of the master’s household.