Revd Andrew Woodward於二〇二六年九月十三日在聖馬田堂之講道

經課：出埃及記14.19–末，羅馬書14.1–12，馬太福音18.21–35

A Sermon preached at St Martin-in-the-Fields on 13 September 2026 by Revd Andrew Woodward

Reading for address: Exodus 14.19–End, Romans 14.1–12, Matthew 18.21–35

奉創造主聖父、救贖主聖子、生命主聖靈的名。阿們。

在今日的福音經課中，彼得向耶穌提出一道問題：「主啊，我弟兄得罪我，我當饒恕他幾次呢？到七次夠嗎？」

彼得以為，自己應該算得上非常寬宏大量。

饒恕人七次，肯定已經足夠了吧？無論怎樣慈悲憐憫，都應該有個限度吧？

但是耶穌卻說：「我告訴你，不是七次，而是七十個七次。」

然後，耶穌講了一個故事。

有一個僕人向他的主人借錢，欠下巨額的債務，根本不可能償還。主人憐憫他，就免了他的債，將他放走。

轉過頭來，這位僕人在路上遇見一個欠他一筆小數目的同伴，卻要求對方立刻還錢。當對方表示沒錢償還的時候，他竟然拉對方去坐監。

這位僕人得到的對待，同他之後對待別人的態度，形成了荒誕的對比。

曾經領受無限憐憫的人，卻拒絕將這份憐憫分給別人。耶穌所講的這個比喻，對於「管家職分」這個觀念，實在有非常深刻的啟示。

從今日的經文來看，歸根結底，管家職分並不是關於我們擁有甚麼，而是關於我們怎樣善用自己所領受的一切。第一個僕人所犯的最大錯誤，就是忘記了自己其實是一個領受者。

他表現到好似一切都是屬於他的。錢財、債權、權力、生活的安穩，好似全部都是他應份擁有的。

但是耶穌演繹這個故事的方式，迫使我們去看清楚一個事實：這個僕人之所以能夠存活，是因為他得到別人的憐憫。

他本來已經山窮水盡，可是因為主人的憐憫，讓他可以重新過活。這個故事告訴我們，我們不是生命的擁有者，而是生命的領受者。這個正正就是基督徒管家職分的基本觀念。

要了解管家的職分，首先要認識一個簡單的道理：

我們擁有的一切，其實都是恩賜。

所以，我們要問的問題，不是：「我擁有的錢財，應該奉獻幾多給上帝？」

我們要問的問題，應該更深一層：

「我怎樣才可以將上帝託付給我的一切，變成造福別人的恩賜？」

我的錢財、我的家園、我的專業技能；甚至是我的失敗、我的創傷，這些一切，都可以成為上帝施恩的素材。這位僕人的悲劇，不單只是因為他拒絕饒恕別人，而是他所領受的憐憫，並無令他生出憐憫別人的心。

他經歷了恩典，卻將恩典當作一場交易，而不是一次生命的轉化。

福音書提出了一個很難回答的問題：

上帝的寬容慷慨臨到我們之後，跟住去了哪裡呢？

是不是停留在我們這裡？還是通過我們，繼續流向別人？

「管家職分」，是一個多麼重要的觀念。

管家不是主人。管家從主人領取錢財或者其他產業，並且接受主人的託付，好好地善用這些財產。同樣道理，基督徒的生命，亦都應該成為一道流通管子：

領受上帝的憐憫，接受上帝憐憫的感化，然後學會彼此憐憫。

這就是管家的職分。

最近我去過阿姆斯特丹旅遊，在荷蘭國立博物館，欣賞了一幅非常特別的畫作，名為《七件善事》（The Seven Works of Mercy），是一位化名「阿克馬爾大師」（Master of Alkmaar）的畫家，於1504 年所繪畫。記得【本堂教友、大英博物館及國家美術館前任館長】Neil MacGregor，亦都介紹過這幅名作。

我駐足在這幅名畫面前，花了很長時間去仔細欣賞。

這幅畫由七個場景組成：

1）拿食物給飢餓的人吃。

2）拿水給口渴的人喝。

3）拿衣服給赤身露體的人穿。

4）收留客旅，提供棲身之所。

5）探望生病的人。

6）探望坐監的人，安慰他們。

7）安葬逝世的人。

這幅畫好似一部圖解的釋經書，以活潑的形象，解釋我們應該怎樣做好管家職分，分享上帝的憐憫。

憐憫化為食物、化為一杯涼水、化為遮蔽身體的衣服。

憐憫就是提供一個房間，讓客旅可以安睡；憐憫就是探望生病的人；憐憫就是探望坐監的人，花時間陪伴他們；憐憫就是安葬逝世的人，給予他們應有的尊嚴。

這幅畫有一點非常特別的地方，就是基督亦在圖畫裡面。他不是高高在上，從天上觀看這班有需要的人，而是走到人群當中。

在每個場景之中，基督都有出現，有時甚至好似隱身在群眾當中。國立博物館的旁註文字指出，這幅畫刻意將基督放在領受憐憫的人當中，呼應《馬太福音》25章的教導：「這些事你們做在我弟兄中一個最小的身上，就是做在我身上了。」

每當我們戰戰兢兢冒住風險，身體力行地去服事別人，我們必定會發現，原來基督早已經在那裡。

我們忽然發覺，管家職分遠遠不只發起籌款活動那麼簡單，而是一種行事為人、相遇基督的嶄新方式。

我們得天獨厚，身處倫敦市的中心，座落在特拉法加廣場旁邊，見證住不同的世界彼此交匯。無論朝早或者夜晚，我每日都會遇上這些不同的世界：

有富裕的人，亦有一貧如洗的人；有觀光的遊客，亦有無家可歸的人。

有文化活動，亦有商業買賣；有人匆忙路過，亦有人安靜沉思。

有萬事富足的人，亦有幾乎一無所有的人。

這裡是一個上帝與人相遇的地方。我們的主日崇拜、款待業務與社關行動，彼此息息相關，都是屬於整體事工的一部分。

管家職分，並不是要在禱告同實際行動之間作出選擇。

而是發現禱告敦促我們作出行動，而行動又會促使我們回到禱告之中。我們領受祝福，好讓自己能夠成為別人的祝福。

不肯饒恕別人的惡僕，是用主人的思維來看待一切。我們蒙召，卻是以管家的思維來看待一切。

一個主人會這樣問：「甚麼是屬於我的？」

一個管家卻會這樣問：「上帝託付給我的是甚麼？」

主人會問：「我可以保留幾多？」

管家卻問：「託付給我的東西，怎樣可以成為別人的祝福？」

主人將陌生客旅視為一種威脅。

管家卻將陌生客旅，視為歡迎的對象。

阿克馬爾大師將基督放在人群當中，因為在我們慣常忽略的地方，往往就會找到基督。

在今日的福音經課當中，耶穌以饒恕的話題，作為他的開場白。饒恕並非表示，就算傷害別人都無所謂，亦不代表我們對不公義的事，可以視若無睹。

饒恕並不代表放棄恰當的界線或者問責，亦不表示只要我們不停道歉，就可以不斷繼續傷害別人，而完全不需要作出任何補償。

不過，饒恕別人，的確代表我們拒絕讓過去的虧欠同傷口，成為我們與人相交的考慮準則。

耶穌比喻之中的惡僕，自己領受了不可估量的恩賜，但是卻拒絕讓這份恩賜改變自己。我們既然得蒙呼召，就不應該同惡僕一樣。

我們領受憐憫，是要讓憐憫成為我們生命的一部分。我們領受和解，是要讓自己成為促成和解的使者。我們得到款待，是要讓自己樂意接待別人。我們領受上帝豐盛的恩典，是要讓自己變得慷慨。我們領受赦免，是要讓自己懂得饒恕別人。

我們領受基督，是要讓基督通過我們，臨在於這個世界裡面。

所以，有三個問題，是值得我們撫心自問的。

第一：我領受了甚麼呢？

這個不單是指我們享有的物質供應。我們還要問問自己：

領受了甚麼恩賜？

得到上帝賜予哪些親人、朋友、肢體？

領受了甚麼機會？

領受了甚麼資源？

有無得到失敗之後捲土重來的機會？

有無得到饒恕？

有無得到愛？

感恩是管家職分的起點。

第二：有甚麼事物，是我緊緊抓住不願放手的？

我有沒有不自覺地，將自己的管家身分變成主人身分？

第三：基督邀請我在哪些地方作出施予？

七件善事，當然不單只是一幅中世紀畫作的內容。

七件善事，亦都代表對生命的屬靈省察。

七件善事，彷彿正在質問我們：

經過我們雙手傳達的憐憫，是甚麼模樣的呢？

上帝並非要求我們，在一無所有的情況下，為別人締造豐盛。耶穌的比喻並沒有說，那個僕人應該償還他永遠無法償還的債，而是說，他既然曾經得到憐憫，對於人生的態度就應該有所改變。

上帝並不是一開始就說：「將你擁有的一切都交給我。」

上帝一開始說的是：「看看我所賜給你的一切，然後讓這些恩賜，藉住你成為別人的恩賜。」

管家職分的真正意義，就是容讓上帝將我們手中的平凡事物，變成非凡大愛的器皿。

現在，讓我們再次思想一下，《七件善事》這幅名畫帶給我們的啟發。

這幅畫描繪了七種行為。

七件都是很平凡的事。

1）有人飢餓，就拿食物給他吃。

2）有人口渴，就拿水給他喝。

3）有人赤身露體，就拿衣服給他穿。

4）有人流離失所，就提供棲身的地方；或者遇見陌生客旅，就招呼照顧他們。

5）有人病了，就去探望他們。

6）有人身陷牢獄，就去探望他們。

7）有人過身，就去安葬他們。

這些都不是甚麼了不起的事，亦不需要任何周詳計劃才能夠做到，只是純粹本住人人都有的惻隱之心，回應別人的需要。

而且幾乎每一個場景，都有耶穌基督在裡面，他好似隱藏在群眾當中，但其實又近在眼前。所以，擺在我們面前的問題，不單只是：

「我應該奉獻幾多？」

更深層次的問題，應該是：「基督呼召我在在哪裡奉獻自己？」因為我們已經領受了憐憫、領受了赦免、領受了恩典。

我們所領受的，遠遠超過我們所能夠償還。如今，基督差遣我們進入世界，不是以主人的身分，去捍衛屬於我們的一切；而是以管家的身分，去善用我們所領受的一切。

所以，願意我們都能夠慷慨地同人分享，我們所享有的一切，不論是時間金錢、棲身地方、好客之道、關懷之情、寬容饒恕、以至我們整個生命。

願意【聖馬田】這個地方，能夠繼續履行它的呼召，作為一個上帝與人相遇的地方：一個陌生客旅得到歡迎、窮人得到關心、受傷的人得到陪伴的地方；一個藉住文化同商業活動，促進大眾福祉的地方；亦是一個因為分享上帝的祝福而得到喜樂的地方。

因為我們所領受的憐憫，從來都不應該單單停留在我們身上，而是要藉住我們流向別人。或者，這個就是惡僕比喻的結論：

我們得蒙祝福，不是要將上帝的憐憫據為己有。

我們得蒙祝福，是要作上帝憐憫的管家。換言之，我們得蒙祝福，是為了讓我們都可以同其他人分享這份憐憫。

經過一點一滴的累積，盼望我們都能夠在這個世界之中，成為一股憐憫的力量。阿們。

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May I speak in the name of God, Creator, Redeemer and Life Giver.

Some words from Peter from our Gospel reading – “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?”

Peter thinks he is being generous.

Seven times. Surely that is enough. Surely there comes a point when mercy has reached its limit.

And Jesus says: “Not seven times, but I tell you, seventy-seven times.”

And then Jesus tells a story.

A servant owes his master an extraordinary sum of money-far more than he could possibly repay. The master looks upon him with compassion. He forgives the debt. He releases him.

The servant walks out into the street, encounters someone who owes him a much smaller amount, and demands payment. When the other servant cannot pay, he has him thrown into prison.

The contrast is almost absurd.

A man who has received mercy without limit refuses to extend even a fraction of that mercy to someone else. And perhaps that is why this Gospel has something profound to say about stewardship.

Because stewardship is not ultimately about what we possess. It is about what we do with what we have received. The first servant’s great mistake is that he forgets that he is a recipient.

He behaves as though everything is his. His money is his. His rights are his. His debts are his. His power is his. His security is his.

But Jesus tells the story in such a way that we are forced to see the truth: the servant is alive because mercy has been shown to him.

His life has been given back to him. And that is where Christian stewardship begins. We are not the owners of life. We are its recipients.

Stewardship begins with the simple recognition:

Everything is gift.

The question is not therefore, “How much of my money should I give to God?”

A deeper question is:

How might everything God has entrusted to me become a gift for others?

My money. My home. My professional skills. Even my failures and my wounds.

All of them can become material for grace. The tragedy of the servant is not merely that he refuses to forgive. It is that the mercy he receives never becomes mercy in him.

He has experienced grace as a transaction, but not as a transformation.

The Gospel asks a difficult question:

What happens to God’s generosity after it reaches us?

Does it stop with us? Or does it flow through us?

The language of stewardship is so important.

A steward is not an owner. A steward receives something and is entrusted to use it well. And so, the Christian life becomes a movement:

God’s mercy is received by us. It transforms us. And then it is shared through us.

That is stewardship.

Having just returned from a few days in Amsterdam and remembering Neil Macgregor speaking on this, there is a remarkable painting in the Rijksmuseum in called The Seven Works of Mercy, painted by the Master of Alkmaar in 1504. I spent a long time in front of this painting.

It is a large polyptych made up of seven scenes.

Feeding the hungry.

Giving drink to the thirsty.

Clothing the naked.

Sheltering the stranger.

Visiting the sick.

Comforting prisoners.

And burying the dead.

The painting is almost a visual commentary on what happens when mercy becomes stewardship.

Mercy becomes bread. Mercy becomes water. Mercy becomes clothing.

Mercy becomes a room in which the stranger can sleep. Mercy becomes a visit to someone who is ill. Mercy becomes companionship for someone who is imprisoned. Mercy becomes dignity offered to the dead.

And there is something particularly striking about the painting. Christ is there. Not merely above the needy. Not merely watching from heaven.

Christ appears among the people in the scenes, sometimes almost hidden in the crowd. The Rijksmuseum notes that the painting deliberately places Christ among those receiving mercy, echoing Matthew 25: “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

It is as we tentatively take risks and embody these actions that we discover that Christ is already there.

And suddenly stewardship becomes something much more than fundraising. It becomes a whole new way of acting and of encountering Christ.

We are privileged to be in the middle of London, in Trafalgar Square, where different worlds meet. I encounter those worlds daily, both day and night.

The wealthy and the destitute. Tourists and people without homes.

Culture and commerce. The hurried and the contemplative.

The person who has everything and the person who has almost nothing.

This is a place of encounter between God and humanity. Our life of worship, hospitality and social action is a collection of related activities. They belong together.

Stewardship is not about choosing between prayer and practical action.

It is about discovering that prayer sends us towards action, and action sends us back towards prayer. We come to be blessed in order that we may become a blessing to others.

The unforgiving servant thinks like an owner. We are called to think like a steward.

The owner says: “What is mine?”

The steward asks: “What has been entrusted to me?”

The owner says:

“How much can I keep?”

The steward asks:

“How can this become a blessing?”

The owner sees the stranger as a threat.

The steward sees the stranger as someone to welcome.

The Master of Alkmaar puts Christ in the crowd because Christ is often found precisely where we have trained ourselves not to look.

In our Gospel reading, Jesus begins with forgiveness. Forgiveness does not mean pretending that harm does not matter. It does not mean ignoring injustice.

It isn’t about refusing appropriate boundaries or accountability. And it doesn’t mean that apology after apology allows someone to carry on doing harm regardless, without any form of reparation.

But it does mean refusing to allow the debts and wounds of the past to become the currency by which we measure every human relationship.

The servant in Jesus’ story has received an immeasurable gift, but he refuses to let that gift change him. Our vocation should be different.

We receive mercy so that mercy may become part of the way we live. We receive reconciliation so that we can become agents of reconciliation. We receive hospitality so that we can become hospitable. We receive God’s abundance so that we can become generous. We receive forgiveness so that we can become forgiving.

We receive Christ so that we can become Christ’s presence in the world.

So perhaps today it might we worth asking three questions.

First: What have I received?

Not only materially.

What gifts?

What relationships?

What opportunities?

What resources?

What second chances?

What forgiveness?

What love?  Gratitude is the beginning of stewardship.

Second: What am I holding on to too tightly?

Where have I slipped from stewardship into ownership?

And thirdly: Where is Christ asking me to give?

The seven works of mercy are not simply a list from a medieval painting.

They are a spiritual examination of our lives.

They ask us:

What does mercy look like when it passes through our hands?

God does not ask us to create abundance from nothing. The servant in the parable was not asked to pay back what he could never pay. He was asked to live differently because he had received mercy.

God does not begin by saying: “Give me everything you have.”

God begins by saying:

“Look at everything I have already given you.”

Now let my gifts become gifts through you.

Stewardship really means allowing God to take what is ordinary in our hands and make it an instrument of extraordinary love.

Think again about the painting.

Seven acts.

Seven ordinary things.

Feeding the hungry

Providing Drink to the thirsty,

Sheltering the homeless or tending to the stranger

Clothing the naked

Visiting the sick

Visiting the imprisoned

and burying the dead.

Nothing spectacular. No grand strategy. Just human beings responding to human need.

And in almost every scene, Christ is there. Hidden in plain sight. Which means that the question before us is not simply:

“How much should I give?”

The deeper question is: “Where is Christ asking me to give myself?” Because we have received mercy. We have received forgiveness. We have received grace.

We have received more than we could ever repay. And now Christ sends us into the world—not as owners protecting what is ours, but as stewards of what we have received.

So may we be generous with our money.

our time.

our attention.

our buildings.

our hospitality.

our forgiveness and with our lives.

And may this place, continue to be what it is called to be: a place where God and humanity meet, where the stranger finds welcome, where the poor are seen, the wounded find companionship, Where culture and commerce are placed at the service of the common good, and where those who have received God’s blessing discover the joy of becoming a blessing to others.

For the mercy we receive is never meant to stop with us. It is meant to pass through us. And perhaps that is the final lesson of the unforgiving servant:

We are not blessed merely to possess God’s mercy.

We are blessed to steward it. We are blessed to share it.

And little by little we are blessed to become it in the world. Amen.