第54章 对于勒索的谴责
§1
第54章 对于勒索的谴责
§2
Chap. 54 - A Rebuke Against Extortion
§3
（本章根据：尼希米记5章）
§4
耶路撒冷的城墙尚未完工，尼希米就注意到一般比较贫苦阶层之人的不幸处境。在国内不安定的环境之中，人们多少忽略了农作。此外，又因一些回到犹大之人的自私自利作风，以致主的福泽并不降在他们的地上，故此当时不免有缺粮的现象。[1]{PK 646.1}
§5
The wall of Jerusalem had not yet been completed when Nehemiahs attention was called to the unhappy condition of the poorer classes of the people. In the unsettled state of the country, tillage had been to some extent neglected. Furthermore, because of the selfish course pursued by some who had returned to Judea, the Lords blessing was not resting upon their land, and there was a scarcity of grain.{PK 646.1}[1]
§6
穷人为了得粮供养家属起见，就不得不向人赊购，而粮价又分外昂贵。他们也必须以高利借款，来缴付波斯王向他们征收的重税。此外，犹大人中较为富足的人，也乘人之危从中渔利致富，因此更加增了穷人的痛苦。[2]{PK 646.2}
§7
In order to obtain food for their families, the poor were obliged to buy on credit and at exorbitant prices. They were also compelled to raise money by borrowing on interest to pay the heavy taxes imposed upon them by the kings of Persia. To add to the distress of the poor, the more wealthy among the Jews had taken advantage of their necessities, thus enriching themselves.{PK 646.2}[2]
§8
主曾借着摩西吩咐以色列人，每逢第三年征收十分之一来帮助穷人，而每逢第七年更规定要停止农作，不耕田地，以便将一切自生的出产留给贫乏的人。人若忠心将这些捐赠用来解救穷人，并作其他慈善用途，就实足以将上帝乃万有之本主的真理，以及他们可作福惠之通渠的机会，经常摆在民众的面前。耶和华的旨意原是要以色列人接受训练，得以铲除私心，而发展宽厚高贵的品格。[3]{PK 646.3}
§9
The Lord had commanded Israel, through Moses, that every third year a tithe be raised for the benefit of the poor; and a further provision had been made in the suspension of agricultural labor every seventh year, the land lying fallow, its spontaneous products being left to those in need. Faithfulness in devoting these offerings to the relief of the poor and to other benevolent uses would have tended to keep fresh before the people the truth of Gods ownership of all, and their opportunity to be channels of blessing. It was Jehovahs purpose that the Israelites should have a training that would eradicate selfishness, and develop breadth and nobility of character.{PK 646.3}[3]
§10
上帝也曾借着摩西发出教训说：“我民中有贫穷人与你同住，你若借钱给他，不可如放债的向他取利。”“你借给你弟兄的，或是钱财、或是粮食，无论什么可生利的物都不可取利。”（出22:25；申23:19）他又说：“在耶和华你上帝所赐你的地上，无论哪一座城里，你弟兄中若有一个穷人，你不可忍着心、攥着手，不帮补你穷乏的弟兄；总要向他松开手，照他所缺乏的借给他，补他的不足。”“原来那地上的穷人永不断绝，所以我吩咐你说，总要向你地上困苦穷乏的弟兄松开手。”（申15:7-8,11）[4]{PK 647.1}
§11
God had also instructed through Moses: If thou lend money to any of My people that is poor by thee, thou shalt not be to him as an usurer. Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of anything that is lent upon usury. Exodus 22:25; Deuteronomy 23:19. Again He had said, If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. Deuteronomy 15:7, 8, 11.{PK 647.1}[4]
§12
在被掳之民从巴比伦回来以后，那些富裕的犹大人往往直接违犯了这些命令。每当穷人必须借钱来缴付王的税款时，富人就借给他们，但索取高利。他们又要穷人以田地为抵押，借此使不幸的债户逐渐陷于极穷困的地步。很多人迫不得已，只有将自己的儿女出卖为奴；而且他们也似乎没有改善自己处境的希望，没有赎回自己儿女或田地的办法，他们的前途只有日益加重的艰苦和永久的穷困与奴役。其实他们和他们那些较为富足的弟兄，原都属于同一国家，是在同一个圣约之下的子民。[5]{PK 647.2}
§13
At times following the return of the exiles from Babylon, the wealthy Jews had gone directly contrary to these commands. When the poor were obliged to borrow to pay tribute to the king, the wealthy had lent them money, but had exacted a high rate of interest. By taking mortgages on the lands of the poor, they had gradually reduced the unfortunate debtors to the deepest poverty. Many had been forced to sell their sons and daughters into servitude; and there seemed no hope of improving their condition, no way to redeem either their children or their lands, no prospect before them but ever-increasing distress, with perpetual want and bondage. Yet they were of the same nation, children of the same covenant, as their more favored brethren.{PK 647.2}[5]
§14
这些穷人终于将自己的境况向尼希米述说了。他们说：“现在我们将要使儿女作人的仆婢，我们的儿女已有为婢的，我们并无力拯救，因为我们的田地、葡萄园已经归了别人。”[6]{PK 648.1}
§15
At length the people presented their condition before Nehemiah. Lo, they said, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought into bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.{PK 648.1}[6]
§16
当尼希米听到这种残酷的欺压事件时，他便义愤填膺。他说：“我听见他们呼号，说这些话，便甚发怒。”他看出如果要有效地打破这种欺压人的勒索陋习，他就必须坚决地主持正义。于是他以超卓的魄力与决心，下手解除他弟兄们的苦难。[7]{PK 648.2}
§17
As Nehemiah heard of this cruel oppression, his soul was filled with indignation. I was very angry, he says, when I heard their cry and these words. He saw that if he succeeded in breaking up the oppressive custom of exaction he must take a decided stand for justice. With characteristic energy and determination he went to work to bring relief to his brethren.{PK 648.2}[7]
§18
那些压迫人的都是富豪，而他们的支持正是重修圣城工作中所迫切需要的，但这一事实却丝毫没有影响到尼希米。他严厉地申斥贵胄和官长们。后来他召开了一次民众大会，将上帝在这方面所有的要求都陈明在他们面前。[8]{PK 648.3}
§19
The fact that the oppressors were men of wealth, whose support was greatly needed in the work of restoring the city, did not for a moment influence Nehemiah. He sharply rebuked the nobles and rulers, and when he had gathered a great assembly of the people he set before them the requirements of God touching the case.{PK 648.3}[8]
§20
他叫他们注意亚哈斯王在位时所发生的各项事件。他重述上帝那时斥责以色列残酷与压迫的信息。那时犹大人因敬拜偶像，而被交在比他们更热心拜偶像的弟兄，以色列人的手中。后者曾发泄他们的仇恨而在战场上杀了好几万犹大人，并掳掠了所有的妇女儿童，打算留下他们作仆婢，或卖给外邦人为奴。[9]{PK 648.4}
§21
He called their attention to events that had occurred in the reign of King Ahaz. He repeated the message which God had at the time sent to Israel to rebuke their cruelty and oppression. The children of Judah, because of their idolatry, had been delivered into the hands of their still more idolatrous brethren, the people of Israel. The latter had indulged their enmity by slaying in battle many thousands of the men of Judah and had seized all the women and children, intending to keep them as slaves or to sell them into bondage to the heathen.{PK 648.4}[9]
§22
由于犹大的罪，主并未干预制止这一次战争，但他借着先知俄德责备胜利军队的残酷企图说，“你们又有意强逼犹大人和耶路撒冷人作你们的奴婢，你们岂不也有得罪耶和华你们上帝的事吗？”（代下28:10）俄德警告以色列人，主的忿怒已经向他们发作，而他们那种不公与欺压的行为必要招致他的刑罚。以色列的军人听了这一番话，就将俘虏和掠物留在众首领和会众的面前。于是以法莲支派中的几个族长就“使被掳的人前来，其中有赤身的，就从所掠的财物中拿出衣服和鞋来给他们穿，又给他们吃喝，用膏抹他们，其中有软弱的，就使他们骑驴，送到棕树城耶利哥他们弟兄那里。”（代下28:15）[10]{PK 649.1}
§23
Because of the sins of Judah, the Lord had not interposed to prevent the battle; but by the prophet Oded He rebuked the cruel design of the victorious army: Ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the Lord your God? 2 Chronicles 28:10. Oded warned the people of Israel that the anger of the Lord was kindled against them, and that their course of injustice and oppression would call down His judgments. Upon hearing these words, the armed men left the captives and the spoil before the princes and all the congregation. Then certain leading men of the tribe of Ephraim took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their brethren. Verse 15.{PK 649.1}[10]
§24
尼希米和其他几个人曾将一些被卖给外邦人的犹大人赎回来，这时他便将这种行为与那些为属世利益而奴役自己弟兄之人的行为作一对照。他说：“你们所行的不善，你们行事不当敬畏我们的上帝吗？不然，难免我们的仇敌外邦人毁谤我们。”[11]{PK 649.2}
§25
Nehemiah and others had ransomed certain of the Jews who had been sold to the heathen, and he now placed this course in contrast with the conduct of those who for the sake of worldly gain were enslaving their brethren. It is not good that ye do, he said; ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?{PK 649.2}[11]
§26
尼希米向他们表示他自己既蒙波斯王授权，本来很可以为自己的利益而索取大量捐献。但他不仅连自己分所应得的未曾取用，反倒慷慨地拿出钱来帮补穷人的需要。他恳劝犹大官长中那些曾经犯过勒索之罪的，务要停止这种不法的行为，要将穷人的田地和他们从穷人身上压榨出来的利钱还给他们，以后贷款不可索取抵押或高利。[12]{PK 650.1}
§27
Nehemiah showed them that he himself, being invested with authority from the Persian king, might have demanded large contributions for his personal benefit. But instead of this he had not taken even that which justly belonged to him, but had given liberally to relieve the poor in their need. He urged those among the Jewish rulers who had been guilty of extortion, to cease this iniquitous work; to restore the lands of the poor, and also the increase of money which they had exacted from them; and to lend to them without security or usury.{PK 650.1}[12]
§28
这番话是当着全体会众讲的。如果首领们要为自己辩护的话，他们有机会可以这样作。但他们并没有提出辩辞。他们都说：“我们必归还，不再向他们索要，必照你的话行。”于是尼希米在祭司面前，“叫众人起誓，必照着所应许的而行。”“会众都说阿们，又赞美耶和华。百姓就照着所应许的去行。”[13]{PK 650.2}
§29
These words were spoken in the presence of the whole congregation. Had the rulers chosen to justify themselves, they had opportunity to do so. But they offered no excuse. We will restore them, they declared, and will require nothing of them; so will we do as thou sayest. At this, Nehemiah in the presence of the priests took an oath of them, that they should do according to this promise. And all the congregation said, Amen, and praised the Lord. And the people did according to this promise.{PK 650.2}[13]
§30
这段记载具有重要的教训。“贪财是万恶之根。”（提前6:10）在这个世代之中，图利的愿望已经成了摄夺心志的情欲。财富往往竟以欺诈的手段获致。但同时却有无数的人在穷困中挣扎，被迫为低微的工资作苦工，而仍不能维持最低的生活需要。辛劳与剥削，加以没有改善生活的希望，使他们的负担显得沉重。他们操心劳力、受尽欺压，而又走投无路。然而这一切都不过是使富人得以维持其奢侈的生活，或放纵其积攒财宝的私欲而已！[14]{PK 650.3}
§31
This record teaches an important lesson. The love of money is the root of all evil. 1 Timothy 6:10. In this generation the desire for gain is the absorbing passion. Wealth is often obtained by fraud. There are multitudes struggling with poverty, compelled to labor hard for small wages, unable to secure even the barest necessities of life. Toil and deprivation, with no hope of better things, make their burden heavy. Careworn and oppressed, they know not where to turn for relief. And all this that the rich may support their extravagance or indulge their desire to hoard!{PK 650.3}[14]
§32
贪爱财钱和喜好虚荣的心，已经使这个世界变成了盗贼的巢穴。《圣经》描述在基督再来前夕所必流行的贪婪与欺压的情形。雅各写道：“嗐，你们这些富足人哪，……你们在这末世只知积攒钱财。工人给你们收割庄稼，你们亏欠他们的工钱，这工钱有声音呼叫；并且那收割之人的冤声，已经入了万军之主的耳了。你们在世上享美福、好宴乐，当宰杀的日子竟娇养你们的心。你们定了义人的罪，把他杀害，他也不抵挡你们。”（雅5:1,3-6）[15]{PK 651.1}
§33
Love of money and love of display have made this world as a den of thieves and robbers. The Scriptures picture the greed and oppression that will prevail just before Christs second coming. Go to now, ye rich men, James writes; ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you. James 5:1, 3-6.{PK 651.1}[15]
§34
就是在那班自称敬畏主的人当中，也有一些正在重蹈以色列贵胄的覆辙。他们因为自己既有权为所欲为，所以就作过分的勒索，如此便成了欺压人的人。而由于在那些以基督之名命名的人生活中见到贪婪和欺诈的行为，由于教会仍将那些以不法手段而致富之人的名字保留在它的名册上，所以基督的宗教就备受藐视了。奢华、欺诈、勒索等正在腐蚀着许多人的信仰，并败坏他们的灵性。教会必须为其教友的罪恶担负大部分的责任。教会如果不扬声斥责恶行，就是赞助恶行了。[16]{PK 651.2}
§35
Even among those who profess to be walking in the fear of the Lord, there are some who are acting over again the course pursued by the nobles of Israel. Because it is in their power to do so, they exact more than is just, and thus become oppressors. And because avarice and treachery are seen in the lives of those who have named the name of Christ, because the church retains on her books the names of those who have gained their possessions by injustice, the religion of Christ is held in contempt. Extravagance, overreaching, extortion, are corrupting the faith of many and destroying their spirituality. The church is in a great degree responsible for the sins of her members. She gives countenance to evil if she fails to lift her voice against it.{PK 651.2}[16]
§36
世人的习俗决不能作为基督徒的标准。他万不可效法世人刻薄、欺诈和勒索的行为。一切对同胞的不正当行为，就是违犯了那金科玉律。每一件得罪上帝儿女的行为，也就是得罪了那与他圣徒成为一体的基督。每一项利用他人的无知、软弱或不幸的图谋，在天上的总帐中都被记录为欺诈的罪。一个真正敬畏上帝的人，宁可昼夜辛劳、食不果腹，也不愿放纵贪得的私欲，去欺压孤儿寡妇、或屈枉寄居的人。[17]{PK 651.3}
§37
The customs of the world are no criterion for the Christian. He is not to imitate its sharp practices, its overreaching, its extortion. Every unjust act toward a fellow being is a violation of the golden rule. Every wrong done to the children of God is done to Christ Himself in the person of His saints. Every attempt to take advantage of the ignorance, weakness, or misfortune of another is registered as fraud in the ledger of heaven. He who truly fears God, would rather toil day and night, and eat the bread of poverty, than to indulge the passion for gain that oppresses the widow and fatherless or turns the stranger from his right.{PK 651.3}[17]
§38
对于正义有丝毫的偏离，就足以撤毁屏障，而使心灵准备行更大的不义。一个人损人利己到什么程度，他的心灵也必麻木而不受上帝之灵的感动到什么程度。付出这种代价而得来的利益，实在是一种可怕的损失！[18]{PK 652.1}
§39
The slightest departure from rectitude breaks down the barriers and prepares the heart to do greater injustice. Just to that extent that a man would gain advantage for himself at the disadvantage of another, will his soul become insensible to the influence of the Spirit of God. Gain obtained at such a cost is a fearful loss.{PK 652.1}[18]
§40
我们原都是亏欠了神圣公义的债户，但我们却一无所有以资还债。因此那怜悯我们的上帝的儿子就付上了我们的赎价。他成了贫穷，使我们因他的贫穷可以成为富足。我们借着向他的穷苦儿女慷慨行善，就可表示我们真诚感激他所加于我们的怜爱。使徒保罗有劝勉说：“有了机会，就当向众人行善，向信徒一家的人更当这样。”（加6:10）而他的话也与救主以下的话相符：“常有穷人和你们同在，要向他们行善，随时都可以。”“所以无论何事，你们愿意人怎样待你们，你们也要怎样待人，因为这就是律法和先知的道理。”（可14:7；太7:12）[19]{PK 652.2}
§41
We were all debtors to divine justice, but we had nothing with which to pay the debt. Then the Son of God, who pitied us, paid the price of our redemption. He became poor that through His poverty we might be rich. By deeds of liberality toward His poor we may prove the sincerity of our gratitude for the mercy extended to us. Let us do good unto all men, the apostle Paul enjoins, especially unto them who are of the household of faith. Galatians 6:10. And his words accord with those of the Saviour: Ye have the poor with you always, and whensoever ye will ye may do them good. Whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Mark 14:7; Matthew 7:12.{PK 652.2}[19]