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주석[칼빈] — 마태복음 18장 · 용서의 비유

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Matthew 18:1 . At that time the disciples came to Jesus. It is evident from the other two Evangelists, that the disciples did not come to Christ of their own accord, but that, having secretly disputed on the road , they were brought out of their lurking-places, and dragged forth to light. There is nothing inconsistent with this in the account given by Matthew, who hastens to Christ’s reply, and does not relate all the circumstances of the case, but passes over the commencement, and relates in a summary manner the reason why Christ rebuked the foolish ambition of his disciples for the highest rank. When Christ makes inquiry about a secret conversation, and forces the disciples to acknowledge what they would willingly have kept back, this teaches us that we ought to beware of all ambition, however carefully it may be concealed. We must also attend to the time at which this occurred. The prediction of his death had made them sad and perplexed; but as if they had received from it unmingled delight, as if they had tasted of the nectar which the poets feign, (497) they immediately enter into a dispute about the highest rank. (498) How was it possible that their distress of mind vanished in a moment, but because the minds of men are so devoted to ambition, that, forgetful of their present state of warfare, they continually rush forward, under the delusive influence of a false imagination, to obtain a triumph? And if the apostles so soon forgot a discourse which they had lately heard, what will become of us if, dismissing for a long period meditation on the cross, we give ourselves up to indifference and sloth, or to idle speculations? But it is asked, what occasioned the dispute among the disciples? I reply, as the flesh willingly shakes off all uneasiness, they left out of view every thing that had given rise to grief, and fixed on what had been said about the resurrection; and out of this a debate sprung up among idle persons. And as they refuse the first part of the doctrine, for which the flesh has no relish, God permits them to fall into a mistake about the resurrection, and to dream of what would never take place, that, by mere preaching, Christ would obtain a kingdom, an earthly kingdom, and would immediately rise to the highest prosperity and wealth. There were two faults in this debate. First, the apostles were to blame for laying aside anxiety about the warfare to which they had been called, and for demanding beforehand repose, and wages, and honors, as if they had been soldiers that had served their time. The second fault is, that, instead of laboring with one consent, as they ought to have done, to render mutual assistance, and to secure for their brethren as large a share of honors as for themselves, they strove with wicked ambition to excel each other. If we wish that our manner of life should receive the approbation of the Lord, we must learn to bear patiently the burden of the cross that has been laid on us, till the proper time arrive for obtaining the crown, and, as Paul exhorts, in honor preferring one another , ( Romans 12:10 .) To the first of these faults is closely allied the vain curiosity of those persons in the present day, who, leaving the proper duties of their calling, eagerly attempt to fly above the clouds. The Lord, who in the Gospel invites us to his kingdom, points out to us the road by which we are to reach it. Fickle persons, who give themselves no concern about faith, patience, calling on God, and other exercises of religion, dispute about what is going on in heaven; as if a man who was about to commence a journey made inquiry where a lodging-place was situated, but did not move a step. Since we are commanded by the Lord to walk on the earth, those who make the condition of departed saints in heaven the subject of eager debate will be found, in so doing, to retard their own progress towards heaven. (497) “ Comme si tout alloit a souhait et comme si ce qu’on leur a dit estoit aussi doux a avaller que sucre ;” — “as if every thing went to their wish, and as if what was said to them were as pleasant to swallow as sugar.” (498) “ De la primaute ;” — “about the primacy.” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-18-1

Source

마태복음 18:1. 그 때에 제자들이 예수께 나아와. 다른 두 복음서 기자들의 기록을 보면, 제자들이 스스로 그리스도께 나아온 것이 아니라 길에서 몰래 논쟁을 벌이다가 그 숨은 자리에서 끌려 나와 빛 앞에 드러난 것임이 분명하다. 마태의 기술도 이와 모순되지 않는다. 마태는 그리스도의 답변으로 곧장 나아가며, 사건의 모든 경위를 기록하지 않고 서두를 생략한 채 그리스도께서 제자들의 어리석은 수위(首位) 다툼을 꾸짖으신 이유를 요약하여 전달하기 때문이다. 그리스도께서 비밀 대화를 캐물으시어 제자들이 숨기고 싶었을 것을 인정하게 하실 때, 우리는 아무리 교묘히 감추더라도 모든 야심을 경계해야 한다는 교훈을 받는다. 이 일이 일어난 시점도 주목해야 한다. 그리스도의 죽음 예고는 제자들을 슬프고 당혹스럽게 했다. 그런데도 마치 온갖 기쁨을 가득 받은 듯이, 시인들이 꿈꾸는 넥타르를 맛본 듯이, 그들은 즉시 수위를 다투는 논쟁을 시작한다. 어떻게 그들의 근심이 순식간에 사라졌는가? 그것은 인간의 마음이 야심에 너무도 빠져 있어, 현재의 전쟁을 잊고 거짓된 상상의 인도를 받아 끊임없이 승리를 향해 달려가기 때문이다. 사도들이 방금 들은 말씀을 이토록 빨리 잊었다면, 우리가 오랫동안 십자가에 대한 묵상을 뒤로 하고 나태와 게으름 혹은 헛된 사변에 빠진다면 어떻게 될 것인가? 제자들 사이에서 논쟁이 일어난 계기는 이렇다. 육신은 기꺼이 불쾌함을 털어버리려 하기에, 그들은 슬픔을 준 모든 것은 무시하고 부활에 관한 말씀에만 주목했다. 그리고 이 여유 있는 자들 사이에서 논쟁이 솟아났다. 그들은 부활에 대해 잘못 이해하여, 그리스도께서 단순한 전도로 왕국—지상 왕국—을 세우시고 곧바로 최고의 번영과 부를 누리실 것이라고 꿈꾸었다. 이 논쟁에는 두 가지 잘못이 있다. 첫째로, 사도들은 부름받은 전쟁에 대한 염려를 내려놓고, 마치 복역을 마친 병사처럼 쉬고 보상받고 영예를 받으려는 것이 옳지 않다. 둘째로, 형제들이 자신과 동등한 영예를 받을 수 있도록 한마음으로 수고해야 할 것을, 도리어 서로 이기려는 사악한 야심으로 경쟁하는 것이 옳지 않다. 주님의 인정을 받는 삶을 살기 원한다면, 왕관을 얻을 때가 이를 때까지 지워진 십자가의 짐을 인내로 감당하고, 바울의 권면처럼 서로를 우러러보아야 한다(롬 12:10).

원주석

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2. And Jesus called a child to him. The general meaning is, that those who desire to obtain greatness by rising above their brethren, will be so far from gaining their object that they do not even deserve to occupy the lowest corner. He reasons from contraries, because it is humility alone that exalts us. As we are more powerfully affected by appearances presented to the eyes, he holds up to them a little child as an emblem of humility. When he enjoins his followers to become like a child , this does not extend indiscriminately to all points. We know that in children there are many things faulty; and accordingly Paul bids us be children , not in understanding , but in malice , ( 1 Corinthians 14:20 ;) and in another passage he exhorts us to strive to reach the state of a perfect man , ( Ephesians 4:13 .) But as children know nothing about being preferred to each other, or about contending for the highest rank, Christ desires that their example should banish from the minds of his followers those eager longings after distinction, which wicked men and the children of the world continually indulge, that they may not be allured by any kind of ambition. It will perhaps be objected, that children, even from the womb, have a native pride, which leads them to desire the highest honor and distinction; but the reply is obvious, that comparisons must not be too closely or too exactly carried out, so as to apply at all points. The tender age of little children is distinguished by simplicity to such an extent, that they are unacquainted with the degrees of honor, and with all the incentives to pride; so that they are properly and justly held out by Christ as an example. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-18-2

Source

2. 예수께서 어린 아이 하나를 불러. 일반적인 의미는 이렇다. 형제들보다 높아지려고 오르는 자들은 목적을 달성하지 못할 뿐 아니라 가장 낮은 자리조차 차지할 자격이 없다는 것이다. 그는 대조의 논리로 추론한다. 겸손만이 우리를 높이기 때문이다. 말로 설명하는 것보다 눈에 보이는 것으로 더 강하게 마음을 움직이기에, 그는 어린 아이를 겸손의 표상으로 세워 보이신다. 그리스도께서 어린 아이와 같이 되라고 명하실 때, 이것이 모든 면에 다 적용되는 것은 아니다. 어린 아이들에게도 잘못이 있다는 것을 우리는 안다. 그래서 바울도 우리에게 분별에 있어서는 어른이 되되 악에 있어서는 아이가 되라고 권면한다(고전 14:20). 그러나 어린 아이들은 서로 누가 높은지, 최상의 지위를 차지하려는 경쟁을 알지 못하기에, 그리스도께서는 그 본을 들어 제자들의 마음에서 세상 사람들이 끊임없이 추구하는 인정과 구별에 대한 열망을 몰아내라고 가르치신다. 어린 아이들도 태중에서부터 타고난 교만이 있어 최고의 영예를 바란다고 반론을 제기할 수도 있다. 그러나 비교는 모든 면에서 정확하게 들어맞을 필요가 없다는 것이 대답이다. 어린 아이의 어린 나이는 단순함이 두드러져, 영예의 등급과 모든 교만의 자극을 알지 못한다. 그렇기에 그리스도께서 그들을 본보기로 내세우시는 것은 적절하고 타당하다.

원주석

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3. Unless you are converted. To the example of little children must be referred the conversion of which he now speaks. Hitherto they had been too much habituated to the ordinary customs of men; and if they would gain their object, they must pursue a totally different course. (499) Every one wished for himself the first or the second rank; but Christ does not allot even the lowest place to any man who does not lose sight of distinctions and humble himself On the contrary, he says, (499) “ Il leur est besoin de tourner bride, et de s’accoustumer a tout cela ;” — “they must wheel round, and get accustomed to all this.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-18-3

Source

3. 너희가 돌이키지 아니하면. 어린 아이의 본에 대한 이 회심의 말씀을 연결해야 한다. 그들은 지금까지 인간의 일반 관습에 너무 젖어 있었다. 목적을 이루려면 완전히 다른 길을 걸어야 한다. 각 사람은 첫째나 둘째 자리를 원했다. 그러나 그리스도께서는 지위를 눈에서 사라지게 하고 자신을 낮추지 않는 자에게는 가장 낮은 자리도 주지 않으신다. 오히려 이렇게 말씀하신다.

원주석

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4. Whosoever shall humble himself like this little child, he is the greatest in the kingdom of heaven. This is intended to guard us against supposing that we degrade ourselves in any measure by freely surrendering every kind of distinction. And hence we may obtain a short definition (500) of humility. That man is truly humble who neither claims any personal merit in the sight of God, nor proudly despises brethren, or aims at being thought superior to them, but reckons it enough that he is one of the members of Christ, and desires nothing more than that the Head alone should be exalted. (500) “ La vraye definition ;” — “the true definition.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-18-4

Source

4. 그러므로 누구든지 이 어린 아이와 같이 자기를 낮추는 자가 천국에서 큰 자니라. 이 말씀은 온갖 구별을 기꺼이 포기하여도 조금도 자신을 낮추는 것이 아님을 경계하도록 하기 위한 것이다. 여기서 겸손에 대한 간결한 정의를 얻을 수 있다. 진정으로 겸손한 자는 하나님 앞에서 어떤 개인적 공로도 주장하지 않고, 형제들을 교만하게 멸시하거나 그들보다 높아 보이려 하지 않으며, 그리스도의 지체 중 하나임에 만족하고, 머리만이 높임을 받으시기를 바라는 것 외에 아무것도 원하지 않는 자이다.

원주석

5절 카드 ↗

5. And he that shall receive such a child. The term children is now applied metaphorically by Christ to those who have laid aside lofty looks, and who conduct themselves with modesty and humility. This is added by way of consolation, that we may not account it troublesome or disagreeable to exercise humility, by means of which Christ not only receives us under his protection, but likewise recommends us to the favor of men. And thus believers are taught in what way they ought to esteem each other: it is by every one humbling himself How is mutual friendship usually maintained among the children of the world but by every man complying with the wishes of another? The more desirous a man is to obtain renown, the more insolently does he grasp at power, that he may be raised to a lofty station, and that others may be ridiculed or despised; but Christ enjoins that the more a man abases himself, the more highly shall he be honored. Such, too, is the import of the words given by Luke, he that is least among you shall be great; for our Lord does not enjoin us to think more highly of those who justly deserve to be despised, but of those who divest themselves of all pride, and are perfectly willing to occupy the lowest place. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-18-5

Source

5. 또 누구든지 내 이름으로 이런 어린 아이 하나를 영접하면. 어린 아이라는 칭호는 이제 그리스도에 의해 비유적으로 교만함을 버리고 겸손과 온유함으로 처신하는 자들에게 적용된다. 이것은 위로로 덧붙여진 말씀이다. 겸손한 행위가 번거롭거나 불쾌한 것이 되지 않도록 하기 위함이다. 그리스도께서는 우리를 자신의 보호 아래 받아들이실 뿐 아니라 사람들의 호의에 우리를 추천하신다. 그러므로 신자들은 어떻게 서로를 존중해야 하는지를 배운다. 각 사람이 자신을 낮춤으로써이다. 세상 자녀들 사이에서 상호 우정이 어떻게 유지되는가? 각자가 다른 사람의 소원을 따름으로써이다. 명성을 얻고자 하는 욕망이 강할수록 더 오만하게 권력을 거머쥐어 높은 자리에 오르고 다른 이들을 조롱하고 업신여기려 한다. 그러나 그리스도께서는 자신을 낮추는 자가 더욱 존귀하게 여김을 받을 것이라고 명하신다. 이것이 누가복음 말씀의 의미이기도 하다. "너희 중에 가장 작은 자가 크리라." 주님께서는 마땅히 멸시받아야 할 자들을 더 높이 여기라고 명하시는 것이 아니라, 모든 교만을 버리고 기꺼이 가장 낮은 자리에 있으려는 자들을 더 높이 여기라고 명하신다.

원주석

6절 카드 ↗

Matthew 18:6 . But whosoever shall offend one of those little ones. This appears to be added for the consolation of the godly, that they may not be rendered uneasy by their condition, if they are despised by the world. It is a powerful obstruction to the voluntary exercise of modesty, when they imagine, that by so doing they expose themselves to contempt; and it is hard to be not only treated disdainfully, but almost trodden under foot, by haughty men. Christ therefore encourages his disciples by the consoling truth, that, if their mean condition draws upon them the insults of the world, God does not despise them. But he appears to have had likewise another object in view; for a dispute had arisen amongst them as to the first place of honor, from which it might naturally have been inferred that the Apostles were tainted with sinful ambition. Every man who thinks too highly of himself, or desires to be preferred to others, must necessarily treat his brethren with disdain. To cure this disease, Christ threatens a dreadful punishment, if any man in his pride shall throw down those who are oppressed with poverty, or who in heart are already humbled. Under the word offend he includes more than if he had forbidden them to despise their brethren; though the man who gives himself no concern about offending the weak, does so for no other reason, than because he does not render to them the honor to which they are entitled. Now as there are various kinds of offenses , it will be proper to explain generally what is meant by offending If any man through our fault either stumbles, or is drawn aside from the right course, or retarded in it, we are said to offend him. (504) Whoever then desires to escape that fearful punishment which Christ denounces, let him stretch out his hand to the little ones who are despised by the world, and let him kindly assist them in keeping the path of duty; for Christ recommends them to our notice, that they may lead us to exercise voluntary humility; as Paul enjoins the children of God to condescend to men of low estate, ( Romans 12:16 ,) and again says that we ought not to please ourselves, ( Romans 15:1 .) To hang a millstone about a man’s neck, and drown him in the sea , was the punishment then reckoned the most appalling, and which was inflicted on the most atrocious malefactors. When our Lord alludes to this punishment, we are enabled to perceive how dear and precious those persons are in the sight of God, who are mean and despised in the eyes of the world. (504) “ L’Escriture dit que nous oftensons ou scandalizons cestuy la .” — “Scripture says that we give offense or scandal to that man.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-18-6

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마태복음 18:6. 누구든지 나를 믿는 이 작은 자 중 하나를 실족하게 하면. 이 말씀은 경건한 자들을 위한 위로로 덧붙여진 것처럼 보인다. 세상에서 멸시받는 자신의 처지에 불안해하지 않도록 하기 위함이다. 겸손을 자발적으로 행하는 데 강한 장애가 되는 것은, 그렇게 함으로써 경멸에 노출된다는 생각이다. 거만한 자들에게 무시당하고 거의 짓밟히는 것은 견디기 어렵다. 그래서 그리스도께서는 제자들에게 위로를 주신다. 그들의 보잘것없는 처지가 세상의 모욕을 받더라도 하나님께서는 그들을 멸시하지 않으신다는 것이다. 그러나 그분은 또 다른 목적도 있었던 것 같다. 제자들 사이에 수위 다툼이 일어났는데, 이로부터 사도들이 사악한 야심에 물들어 있음을 쉽게 추론할 수 있었다. 자신을 너무 높이 여기거나 다른 이들보다 앞서려는 자는 필연적으로 형제들을 업신여길 것이다. 이 병을 치료하기 위해 그리스도께서는 교만으로 가난하고 이미 마음이 낮아진 자들을 넘어뜨리는 자에게 무서운 형벌을 경고하신다. 실족케 한다는 말 아래 그는 형제들을 멸시하는 것 이상을 포함한다. 연약한 자들을 실족시키는 것에 아무 관심도 없는 자는 그들에게 합당한 영예를 돌리지 않기 때문에 그렇게 한다. 다양한 종류의 실족에 대해 일반적으로 설명하자면, 어떤 사람이 우리의 잘못으로 인해 걸려 넘어지거나 바른 길에서 벗어나거나 그 길에서 지체되면, 우리는 그를 실족케 했다고 한다. 따라서 그리스도께서 선포하시는 무서운 형벌을 피하고자 하는 자는 세상에서 멸시받는 작은 자들에게 손을 내밀어 그들이 의무의 길을 걷도록 친절하게 도우라.

원주석

7절 카드 ↗

7. Woe to the world on account of offenses! This passage may be explained in two ways. It may be taken actively , as meaning that Christ pronounces a curse on the authors of offenses; and then by the term world , we must understand all unbelievers. Or it may be taken passively , as meaning that Christ deplores the evils which he perceives to be rapidly coming on the world on account of offenses; as if he had said, that no plague will be more destructive, or attended by more fearful calamities, than the alarm or desertion of many on account of offenses. The latter meaning is more appropriate; for I have no doubt that our Lord, who had spoken on another occasion about offenses, proceeded to discourse more largely on this subject; in order to make his disciples more attentive and watchful in guarding against them. That Satan may not gain advantage over us through our sluggishness, our Lord breaks out into an exclamation, that there is nothing which we ought to dread more than offenses; for as Satan has innumerable kinds of them in his hand, he constantly, and at almost every step, throws new difficulties in our way; while we, through excessive tenderness or sloth, are too ready to yield. The consequence is, that there are few who make tolerable progress in the faith of Christ; and of the few who have begun to walk in the way of salvation, there is scarcely one in ten who has the courage to persevere till he reaches the goal. (505) Now since Christ intended to strike his disciples with terror on account of offenses , and thus to arouse them to exertion, woe to our indifference, if each of us does not earnestly apply himself to overcome those offenses For offenses must come. To awaken more powerfully their care and anxiety, our Lord reminds his disciples that there is no possibility of walking but in the midst of various offenses; as much as to say, that this is an evil which cannot be avoided. Thus he confirms the former statement; for Christ shows us how great are the inconveniences which arise from offenses , since the Church never will be, and indeed never can be, free from this evil. But he does not state the reason of this necessity, as Paul does, when, speaking of heresies, he says that they arise, that the good may be made manifest , ( 1 Corinthians 11:19 .) It must be held by us as a fixed principle, that it is the will of God to leave his people exposed to offense , in order to exercise their faith, and to separate believers, as the refuse and the chaff, from the pure wheat. Does any one object or complain, that blame attaches to our Lord for giving loose reins to Satan, to accomplish the destruction of wretched men? It is our duty to think and speak with the deepest reverence of the secret purposes of God, of which this is one, that the world must be disturbed by offenses But woe to the man by whom the offense cometh. After having exhorted his disciples to beware of offenses , he again breaks out against those who occasion them. To impart the greater vehemence to the threatening, he adds, that neither a right eye nor a right hand ought to be spared, if they occasion offense to us; for I explain these words as added for the purpose of amplification. Their meaning is, that we ought to be so constant and so zealous in opposing offenses , that we would rather choose to pluck out our eyes, or cut off our hands, than give encouragement to offenses; for if any man hesitate to incur the loss of his limbs, he spares them at the risk of throwing himself into eternal perdition. What dreadful vengeance then awaits those who by offenses shall bring ruin on their brethren! (506) As those two verses have been already explained (507) under Matthew 5:29 , it was sufficient, on the present occasion, to glance at the reason why Christ repeats here the same statement. (505) “ Qui persevere courageusement iusqu’a la fin ;” — “who perseveres courageously to the end.” (506) “ Lesquels par scandales auront donne occasion de faire perdre et damner leurs freres ;” — “who by offenses shall have given occasion to bring ruin and damnation on their brethren.” (507) Harmony, vol. 1 p. 291. return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/mat-18-7

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7. 실족케 하는 일들로 인하여 세상에 화가 있도다! 이 구절은 두 가지로 해석될 수 있다. 능동적으로 이해하면, 그리스도께서 실족의 원인을 제공하는 자들에게 저주를 선포하신 것으로 볼 수 있다. 그렇다면 세상이라는 말은 모든 불신자들을 가리킨다. 또는 수동적으로 이해하면, 그리스도께서 실족으로 인해 세상에 빠르게 닥칠 재앙을 한탄하시는 것으로 볼 수 있다. 마치 실족만큼 파멸적이고 무서운 재앙은 없다고 말씀하시는 것 같다. 후자의 의미가 더 적절하다. 우리 주님께서 다른 경우에도 실족에 대해 말씀하셨음이 분명하기에, 그것에 관해 더 상세히 말씀하심으로 제자들이 실족에 더욱 주의하고 경계하도록 이끌기 원하셨기 때문이다. 사탄이 우리의 게으름을 통해 우리를 이기지 못하도록, 주님께서 우리가 가장 두려워해야 할 것은 실족뿐이라고 외치신다. 사탄은 무수한 종류의 실족을 손에 쥐고, 거의 발걸음마다 새로운 난관을 던져 놓는다. 그러나 우리는 지나친 연약함이나 나태함으로 너무 쉽게 굴복하려 한다. 그 결과, 그리스도의 믿음에서 상당한 진전을 이루는 자가 드물다. 그나마 구원의 길을 시작한 소수 중에서도 목표에 이를 때까지 용기 있게 인내하는 자는 열 명에 하나도 안 된다. 실족이 반드시 있어야 한다. 이 경고를 더욱 효과적으로 만들기 위해, 주님께서 다양한 실족의 한가운데서 걷지 않고는 갈 수 없음을 제자들에게 상기시키신다. 마치 이렇게 말씀하시는 것과 같다. 이것은 피할 수 없는 악이다. 그분은 바울이 이단에 대해 말하면서 하는 것처럼 이 필연성의 이유를 설명하지 않으신다. 우리가 굳게 붙들어야 할 원칙은, 하나님께서 그 백성을 실족에 노출시켜 그들의 믿음을 시험하시고, 신자들을 쭉정이와 같이 순수한 밀에서 분리하실 것을 뜻하신다는 것이다. 그러나 실족을 일으키는 자에게는 화가 있으리로다. 제자들에게 실족을 경계하라고 권면하신 후, 그분은 다시 그것을 일으키는 자들을 꾸짖으신다. 경고를 더욱 강렬하게 하기 위해, 오른 눈이나 오른손도 우리에게 실족이 된다면 아끼지 말라고 덧붙이신다. 그 의미는, 우리가 실족을 막는 데 매우 단호하고 열정적이어야 하여 눈을 뽑고 손을 자르는 것조차 실족을 조장하는 것보다 낫다는 것이다. 그렇다면 실족으로 형제들을 파멸시키는 자들을 기다리는 무서운 복수는 어떠할 것인가!

원주석

10절 카드 ↗

10. Beware of despising one of these little ones As pride is the mother of disdain, and as contempt hardens men in giving offense , our Lord, for the purpose of applying an appropriate remedy for curing this disease, forbids his disciples to despise the little ones. And certainly, as we have already hinted, no man who has a proper care for his brethren will ever allow himself, on light grounds, to give them offense This conclusion of our Lord’s discourse has the same tendency as the commencement of it, to remind us that we ought to strive with each other who shall be most submissive and modest; for God embraces with wonderful love the little ones It would be strange indeed that a mortal man should despise , or treat as of no account, those whom God holds in such high esteem. He proves this love from the fact, that angels, who are ministers of their salvation, enjoy intimately the presence of God. Yet I do not think that he intended merely to show what honor God confers on them by appointing angels to be their guardians, but likewise to threaten those who despise them; as if he had said, that it is no light matter to despise those who have angels for their companions and friends, to take vengeance in their behalf. We ought therefore to beware of despising their salvation, which even angels have been commissioned to advance. The interpretation given to this passage by some commentators, as if God assigned to each believer his own angel , does not rest on solid grounds. For the words of Christ do not mean that a single angel is continually occupied with this or the other person; (508) and such an idea is inconsistent with the whole doctrine of Scripture, which declares that the angels encamp around ( Psalms 34:7 ) the godly, and that not one angel only, but many, have been commissioned to guard every one of the faithful. Away, then, with the fanciful notion of a good and evil angel, and let us rest satisfied with holding that the care of the whole Church is committed to angels , to assist each member as his necessities shall require. It will perhaps be asked, Do the angels occupy a station inferior to ours, because they have been appointed to be our ministers? I reply, Though by nature they take rank above us, this does not prevent them from rendering service to God (509) in dispensing the favor which he freely bestows upon us. For this reason they are called our angels , because their labors are bestowed on us. (508) “ Les mots n’emportent pas qu’un Ange n’ait autre charge que de veiller tousiours sur cestuy-ci ou sur cestuy-la ;” — “the words do not bear that one Angel has nothing else to do than to watch continually over this or that man.” (509) “ Cela n’empesche point que Dieu n’use de leur service ;” — “that does not hinder God from employing their services.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/mat-18-10

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10. 이 작은 자 중의 하나도 업신여기지 않도록 조심하라. 교만은 경멸의 어미이고, 경멸은 실족케 하는 일에 마음이 굳어지게 하기에, 주님께서는 이 병을 치료하는 적절한 방법으로 제자들에게 작은 자들을 멸시하지 말라고 금하신다. 이 주님의 말씀의 결론은 그 서두와 같은 취지이다. 하나님께서 작은 자들을 놀라운 사랑으로 품으시기에 서로 누가 더 겸손하고 온유한지 경쟁해야 함을 상기시키신다. 하나님께서 그토록 높이 여기시는 자들을 한낱 사람이 경멸하거나 아무것도 아닌 것처럼 여긴다면 실로 기이한 일이다. 그분은 천사들이 그들의 구원을 위해 봉사하며 하나님과 친밀하게 교제한다는 사실로 이 사랑을 증명하신다. 그러나 나는 그분이 단지 하나님께서 천사들을 수호자로 임명하심으로 그들에게 어떤 영예를 주시는지를 보이려 하셨다고 생각하지 않는다. 그것을 멸시하는 자들에게도 경고하시려 하셨다. 마치 이렇게 말씀하시는 것 같다. 복수를 대신할 동반자이자 친구인 천사를 둔 자들을 멸시하는 것은 가벼운 일이 아니다. 그러므로 천사들까지 그 구원을 위해 임명받은 자들의 구원을 멸시하지 않도록 조심해야 한다. 이 구절을 어떤 주석가들이 각 신자에게 자신의 천사가 배정된다는 의미로 해석하는 것은 근거가 없다. 그리스도의 말씀은 한 천사가 이 사람 혹은 저 사람만을 끊임없이 돌본다는 의미가 아니다. 이런 생각은 성경 전체의 가르침과도 맞지 않는다. 성경은 천사들이 경건한 자 주위에 진을 치고(시 34:7), 한 천사만이 아니라 많은 천사들이 각 신자를 지키도록 임무를 받았다고 선언한다. 그러므로 좋은 천사와 나쁜 천사라는 허황된 생각은 거두고, 온 교회의 돌봄이 천사들에게 맡겨졌으며, 필요에 따라 각 지체를 돕는다는 것에 만족하자.

원주석

11절 카드 ↗

Matthew 18:11 . For the Son of man cometh Christ now employs his own example in persuading his disciples to honor even weak and despised brethren; for he came down from heaven to save not them only, but even the dead who were lost It is in the highest degree unreasonable that we should disdainfully reject those whom the Son of God has so highly esteemed. And even if the weak labor under imperfections which may expose them to contempt, our pride is not on that account to be excused; for we ought to esteem them not for the value of their virtues, but for the sake of Christ; and he who will not conform himself to Christ’s example is too saucy and proud. return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/mat-18-11

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마태복음 18:11. 인자가 온 것은. 그리스도께서 이제 자신의 본을 들어 제자들이 연약하고 멸시받는 형제들도 존중하도록 설득하신다. 그분은 하늘에서 내려오셔서 그들만이 아니라 잃어버린 죽은 자들을 구원하기 위해 오셨기 때문이다. 하나님의 아들께서 그토록 높이 여기시는 자들을 사람이 업신여기며 쫓아버리는 것은 더없이 불합리하다. 연약한 자들이 멸시를 받을 만한 결함을 가지고 있다 해도, 그것이 우리의 교만에 대한 변명이 될 수는 없다. 우리는 그들을 그들의 덕의 가치 때문이 아니라 그리스도 때문에 귀히 여겨야 하기 때문이다. 그리스도의 본을 따르지 않는 자는 너무 제멋대로이고 교만하다.

원주석

12절 카드 ↗

12. What think you? Luke carries the occasion of this parable still farther back, as having arisen from the murmurings of the Pharisees and scribes against our Lord, whom they saw conversing daily with sinners. Christ therefore intended to show that a good teacher ought not to labor less to recover those that are lost , than to preserve those which are in his possession; though according to Matthew the comparison proceeds farther, and teaches us not only that we ought to treat with kindness the disciples of Christ, but that we ought to bear with their imperfections, and endeavor, when they wander, to bring them back to the road. For, though they happen sometimes to wander, yet as they are sheep over which God has appointed his Son to be shepherd, so far are we from having a right to chase or drive them away roughly, that we ought to gather them from their wanderings; for the object of the discourse is to lead us to beware of losing what God wishes to be saved The narrative of Luke presents to us a somewhat different object. It is, that the whole human race belongs to God, and that therefore we ought to gather those that have gone astray, and that we ought to rejoice as much, when they that are lost return to the path of duty, as a man would do who, beyond his expectation, recovered something the loss of which had grieved him. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/mat-18-12

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12. 너희 생각에는 어떠하냐? 누가복음은 이 비유가 일어난 계기를 더 멀리 가져가, 날마다 죄인들과 어울리는 우리 주님을 보고 바리새인들과 서기관들이 원망한 데서 비롯되었다고 기록한다. 그러므로 그리스도께서는 좋은 목자가 가진 것을 지키는 데만 힘쓰는 것이 아니라 잃어버린 양을 회복시키는 데도 덜 힘쓰지 않아야 함을 보이려 하셨다. 그러나 마태에 따르면 비교는 더 나아간다. 그리스도의 제자들을 친절하게 대할 뿐 아니라 그들의 결점을 참고, 그들이 방황할 때 길로 데려오기 위해 힘써야 함을 가르친다. 때로 그들이 방황하더라도, 하나님께서 아들을 목자로 세우신 양들이기에, 그들을 험하게 쫓아내거나 몰아낼 권리가 우리에게 없을 뿐 아니라 방황하는 그들을 모아야 한다. 이 말씀의 목적은 하나님께서 구원하기 원하시는 자들을 잃지 않도록 경계하게 하는 것이다.

원주석

15절 카드 ↗

Matthew 18:15 . But if thy brother shall sin against thee. As he had discoursed about bearing the infirmities of brethren, he now shows more clearly in what manner, and for what purpose, and to what extent, we ought to bear with them. For otherwise it would have been easy to reply, that there is no other way of avoiding offenses, than by every man winking at the faults of others, and thus what is evil would be encouraged by forbearance. Christ therefore prescribes a middle course, which does not give too great offense to the weak, and yet is adapted to cure their diseases; for that severity which is employed as a medicine is profitable and worthy of praise. In short, Christ enjoins his disciples to forgive one another, but to do so in such a manner as to endeavor to correct their faults. It is necessary that this be wisely observed; for nothing is more difficult than to exercise forbearance towards men, and, at the same time, not to neglect the freedom necessary in reproving them. (552) Almost all lean to the one side or to the other, either to deceive themselves mutually by deadly flatteries, or to pursue with excessive bitterness those whom they ought to cure. But Christ recommends to his disciples a mutual love, which is widely distant from flattery; only he enjoins them to season their admonitions with moderation, lest, by excessive severity and harshness, they discourage the weak. Now he distinctly lays down three steps of brotherly correction. The first is, to give a private advice to the person who has offended. The second is, if he shall give any sign of obstinacy, to advise him again in presence of witnesses . The third is, if no advantage shall be obtained in that way, to deliver him up to the public decision of the Church . The design of this, as I have said, is, to hinder charity from being violated under the pretence of fervent zeal. As the greater part of men are driven by ambition to publish with excessive eagerness the faults of their brethren, Christ seasonably meets this fault by enjoining us to cover the faults of brethren, as far as lies in our power; for those who take pleasure in the disgrace and infamy of brethren are unquestionably carried away by hatred and malice, since, if they were under the influence of charity, they would endeavor to prevent the shame of their brethren. But it is asked, Ought this rule to be extended indiscriminately to every kind of offense? For there are very many who do not allow any public censures, till the offender has been privately admonished. But there is an obvious limitation in the words of Christ; for he does not simply, and without exception, order us to advise or reprove privately, and in the absence of witnesses, all who have offended , but bids us attempt this method, when we have been offended in private; by which is meant, not that it is a business of our own, but that we ought to be wounded and grieved whenever God is offended . And Christ does not now speak about bearing injuries, but teaches us in general to cultivate such meekness towards each other, as not to ruin by harsh treatment those whom we ought to save. (553) Against thee. This expression, as is evident from what we have said, does not denote an injury committed against any one, but distinguishes between secret and open sins. (554) For if any man shall offend against the whole Church, Paul enjoins that he be publicly reproved, so that even elders shall not be spared; for it is in reference to them that he expressly enjoins Timothy, to rebuke them publicly in presence of all, and thus to make them a general example to others, ( 1 Timothy 5:20 .) And certainly it would be absurd that he who has committed a public offense, so that the disgrace of it is generally known, should be admonished by individuals; for if a thousand persons are aware of it, he ought to receive a thousand admonitions. The distinction, therefore, which Christ expressly lays down, ought to be kept in mind, that no man may bring disgrace upon his brother , by rashly, and without necessity, divulging secret offenses. If he shall hear thee, thou hast gained thy brother. Christ confirms his doctrine by its usefulness and advantage; for it is no small matter to gain to God a soul which had been the slave of Satan. And how comes it that those who have fallen do not often repent, but because they are regarded with hatred, and treated as enemies, and thus acquire a character of hardened obstinacy? Nothing, therefore, is more appropriate than meekness, which reconciles to God those who had departed from him. On the other hand, he who inconsiderately indulges in foolish flattery willingly places in jeopardy the salvation of a brother , which he had in his hand. According to Luke , Christ expressly enjoins us to be satisfied with a private reproof, if the brother be brought to repentance Hence, too, we infer how necessary it is that mutual freedom of reproof should subsist among believers. For, since each of us in many ways commits daily offenses, it would be outrageous cruelty to betray, by our silence and concealment, the salvation of those whom we might, by mild reproof, rescue from perdition. Though it does not always succeed, yet he is chargeable with heinous guilt, who has neglected the remedy which the Lord prescribes for promoting the salvation of the brethren. It is also worthy of notice, that the Lord, in order to render us more zealous in performing our duty, ascribes to us that honor which is his own; for to him alone, and to no other, does it belong to convert a man; and yet he bestows on us this applause, though we did not deserve it, that we gain a brother who was lost. (552) “ Que toutesfois on retiene tousiours ceste liberte de reprendre ce qui est a condamner ;” — “so as at the same time to reserve always that liberty of reproving what is worthy of condemnation.” (553) “ Lesquels nous devions plustost tascher d’amener a salut ;” — “whom we ought rather to attempt to lead to salvation.”

Pericope (part_of)

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bible-text/mat-18-15

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마태복음 18:15. 네 형제가 죄를 범하거든. 그분은 형제들의 연약함을 참는 것에 대해 말씀하셨으니, 이제 어떻게, 왜, 어느 정도까지 참아야 하는지를 더 분명히 보이신다. 그렇지 않으면 다른 이들의 잘못을 눈감아 주는 것이 실족을 피하는 유일한 방법이라는 반론이 쉽게 생겨, 그리하면 용납 때문에 악이 조장될 것이기 때문이다. 그러므로 그리스도께서는 연약한 자에게 너무 큰 상처를 주지 않으면서도 그들의 병을 고칠 수 있는 중간 과정을 정해 주신다. 약으로 사용되는 엄중함은 유익하고 칭찬받을 만하다. 요컨대, 그리스도께서는 제자들이 서로 용서하되, 그 잘못을 바로잡기 위해 힘쓰는 방식으로 하라고 명하신다. 이제 형제적 교정의 세 단계를 명확히 제시하신다. 첫째는 잘못한 자에게 개인적으로 충고하는 것이다. 둘째는 그가 고집의 조짐을 보인다면 증인들 앞에서 다시 충고하는 것이다. 셋째는 그 방법으로도 유익이 없다면 교회의 공개적 결정에 맡기는 것이다. 이 목적은 뜨거운 열심을 구실로 사랑이 침해당하지 않도록 하는 것이다. 대부분의 사람들이 형제들의 잘못을 지나치게 열심히 드러내려는 야심에 의해 움직이기에, 그리스도께서 때에 맞게 이 잘못을 막으신다. 가능한 한 형제의 잘못을 덮으라고 명하심으로써이다. 형제의 수치와 불명예를 즐기는 자는 분명히 미움과 악의에 의해 움직이는 것이다. 사랑의 영향 아래 있다면 형제들의 수치를 막으려 할 것이기 때문이다. 그런데 이 규칙이 모든 종류의 잘못에 차별 없이 적용되어야 하는지가 묻는다. 공개적 책망은 개인적 권면이 있기 전에는 허용되지 않는다고 주장하는 자들이 많다. 그러나 그리스도의 말씀에 명백한 제한이 있다. 단순히, 예외 없이, 잘못한 모든 자에게 먼저 개인적으로 증인 없이 충고하라고 명하시는 것이 아니라, 우리가 개인적으로 상처받았을 때 이 방법을 시도하라고 하신다. 그리스도께서는 이제 상처에 대해 이야기하시는 것이 아니라, 서로에게 그런 온유함을 길러 가혹한 대우로 구원해야 할 자들을 파멸시키지 않도록 가르치신다. 네게 대하여. 이 표현은 분명히 누군가에게 가해진 개인적 피해를 가리키는 것이 아니라 은밀한 죄와 공개적인 죄를 구별하는 것이다. 어떤 사람이 온 교회에 죄를 범한다면, 바울은 그를 공개적으로 책망하되 장로들까지도 예외로 두지 말라고 명한다(딤전 5:20). 그러므로 그리스도께서 명확히 정해 주신 이 구별을 기억해야 한다. 네가 그를 얻으리라. 그리스도께서 이 교훈을 그 유용성과 유익으로 확인하신다. 사탄의 종이었던 영혼을 하나님께로 얻는 것은 작은 일이 아니기 때문이다. 타락한 자들이 흔히 회개하지 않는 이유는 그들이 미움을 받고 원수로 대우받아 강한 완고함을 얻기 때문이 아닌가? 따라서 하나님에게서 떠났던 자들을 하나님께로 화해시키는 온유함보다 더 적절한 것은 없다. 반면, 어리석은 아첨에 빠져 무분별하게 허용하는 자는 손안에 있던 형제의 구원을 기꺼이 위험에 빠뜨린다. 여기서도 신자들 사이에 상호 자유로운 책망이 얼마나 필요한지를 알 수 있다. 우리 각자가 매일 여러 방식으로 잘못을 범하기에, 온화한 책망으로 파멸에서 구할 수 있는 자들의 구원을 침묵과 은폐로 배신하는 것은 극도로 잔인한 행위이다.

원주석

16절 카드 ↗

16. But if he shall not hear thee. The second step is, that he who displayed obstinacy, or refused to yield to one man, should be again admonished in presence of witnesses Here some object, that it will serve no purpose to call witnesses , if we have to deal with an obstinate and rebellious man, because their presence will be so far from leading him to acknowledge his guilt, that he will only make a more wicked denial. But this difficulty will be speedily removed, if we distinguish between denial and evasion He who explicitly denies the fact, and declares that he is falsely and calumniously accused, must be left alone; for it would be ill vain to press him by calling witnesses But as, in most cases, men shamelessly evade, or impudently excuse, the improper and unjust actions which they have committed, till greater authority is employed, towards such persons it is useful to observe this method. That Christ’s discourse ought to be understood in this sense is evident from the word used, ἔλεγξον , reprove , or argue; for to argue is to convince by demonstration. (555) And how could I argue with a man (556) who boldly denies the whole matter? for he who has the effrontery to deny the crime which he has committed shuts the door against a second admonition. We now perceive for what purpose Christ proposes to call witnesses . It is, to give greater weight and impressiveness to the admonition. As to the slightly different meaning to which he has turned the words of Moses, it involves no absurdity. Moses forbids sentence to be pronounced on a matter that is unknown, and defines this to be the lawful mode of proving, that it be established by the testimony of two or three witnesses. At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established, ( Deuteronomy 19:15 .) Alluding to that law, Christ says that, when two or three witnesses shall rise up to condemn the obstinacy of the man, the case will be clear, at least till the Church be prepared to take cognizance of it; for he who refuses to hear two or three witnesses (557) will have no reason to complain that he is dragged forth to light. Tell it to the Church. It is asked, what does he mean by the term Church? For Paul orders ( 1 Corinthians 5:5 ) that the incestuous Corinthian shall be excommunicated, not by a certain chosen number, but by the whole assembly of the godly; and therefore it might appear to be probable that the power of judging is bestowed on the whole of the people. But as at that time no Church as yet was in existence, which acknowledged the authority of Christ, and no such order had been established, and as our Lord employs the ordinary and received forms of expression, there can be no doubt that he alludes to the order of the ancient Church , as in other places also he accommodates his modes of expression to what was known and customary. (558) When he commands that: the offering, which we intend to present, shall be left at the altar, till we are reconciled to an offended brother, ( Matthew 5:23 ,) he unquestionably intends, by means of that form of the worship of God which was then in existence and in force, to teach us, that we cannot in a right manner either pray, or offer any thing to God, so long as we are at variance with our brethren. So then he now looked at the form of discipline which was observed among the Jews; for it would have been absurd to propose an appeal to the judgment of a Church which was not yet in existence. Now since among the Jews the power of excommunication belonged to the elders, who held the government of the whole Church , Christ speaks appropriately when he says that they who sinned must at length be brought forward publicly to the Church , if they either despise haughtily, or ridicule and evade, the private admonitions. We know that, after the Jews returned from the Babylonish captivity, a council was formed, which they called Sanhedrim , and in Greek Synedrion , ( συνέδριον ) and that to this council was committed the superintendence of morals and of doctrine. This government was lawful and approved by God, and was a bridle to restrain within their duty the dissolute and incorrigible. It will perhaps be objected that, in the time of Christ, every thing was corrupt and perverted, so that this tyranny was very far from deserving to be accounted the judgment of the Church But the reply is easy. Though the method of procedure was at that time depraved and perverted, yet Christ justly praises that order, such as it had been handed down to them from the fathers. And when, shortly afterwards, he erected a Church , while he removed the abuse, he restored the proper use of excommunication. Yet there is no reason to doubt that the form of discipline, which prevailed in the kingdom of Christ, succeeded in the room of that ancient discipline. And certainly, since even heathen nations maintained a shadowy form of excommunication, it appears that, from the beginning, this was impressed by God on the minds of men, that those who were impure and polluted ought to be excluded from religious services. (559) It would therefore have been highly disgraceful to the people of God to have been altogether destitute of that discipline, some trace of which remained among the Gentiles. But what had been preserved under the Law Christ has conveyed to us, because we hold the same rank with the ancient fathers. For it was not the intention of Christ to send his disciples to the synagogue, which, while it willingly cherished in its bosom disgraceful filth, excommunicated the true and sincere worshippers of God; but he reminded us that the order, which had been formerly established in a holy manner under the Law, must be maintained in his Church Let him be to thee as a heathen and a publican. What is here added as to heathens and publicans confirms the interpretation which I have given. For heathens and publicans having been at that time regarded by the Jews with the greatest hatred and det

Pericope (part_of)

절 (explains)

bible-text/mat-18-16

Source

16. 만일 듣지 않거든. 두 번째 단계는, 완고함을 드러내거나 한 사람의 말에 굴복하기를 거부한 자를 증인들 앞에서 다시 충고하는 것이다. 여기서 어떤 이들은, 완고하고 반항하는 자를 다룰 때 증인을 부르는 것이 아무 소용이 없다고 반론을 제기한다. 그들이 있다고 해서 잘못을 인정할 가능성이 높아지기는커녕 더욱 사악하게 부인할 뿐이라고 한다. 그러나 이 어려움은 부인과 회피를 구별하면 쉽게 해소된다. 사실 자체를 명백히 부인하고 거짓되고 중상모략으로 고발당한다고 선언하는 자는 그냥 두어야 한다. 그러한 자에게 증인을 소환하여 압박하는 것은 아무 소용이 없기 때문이다. 그러나 부당하고 불의한 행동을 뻔뻔스럽게 회피하거나 당당하게 변명하는 경우가 대부분인데, 그런 자들에게는 더 큰 권위를 사용하는 것이 유용하다. 그리스도의 말씀이 이 의미로 이해되어야 함은, 사용된 단어 "꾸짖다"에서 분명히 나타난다. 꾸짖는다는 것은 논증으로 납득시키는 것이다. 이제 그리스도께서 증인을 소환하려는 목적이 무엇인지 알 수 있다. 충고에 더 큰 무게와 효과를 부여하기 위해서이다. 모세의 말씀을 약간 다른 의미로 적용하셨지만 이것은 아무 불합리함이 없다. 두 증인 또는 세 증인의 입으로 사실이 확정되어야 한다(신 19:15). 이 법에 빗대어, 그리스도께서는 두세 증인이 일어나 그 사람의 완고함을 정죄할 때 사건이 분명해질 것이라고 말씀하신다. 교회에 고하라. 교회라는 말씀이 무엇을 가리키는지 물을 수 있다. 그러나 그 당시 그리스도의 권위를 인정하는 교회가 아직 존재하지 않았고, 그런 질서도 세워지지 않았으며, 우리 주님께서 다른 곳에서도 알려진 관습적 표현을 사용하셨기에, 그분이 고대 교회의 질서를 암시하셨음은 의심할 여지가 없다. 유대인들 사이에서 출교의 권한은 온 교회를 통치하는 장로들에게 속했기에, 그리스도께서 끝내 공개적으로 교회에 데려와야 할 죄인들에 대해 말씀하신 것은 적절하다. 이방인이라 여기라. 이방인들과 세리들이 당시 유대인들에게 가장 큰 혐오와 경멸의 대상이었음을 확인하는 이 첨언은 내가 제시한 해석을 확증한다.

원주석

18절 카드 ↗

18. What things soever you shall bind. He now repeats the same words which he had formerly used, ( Matthew 16:19 ,) but in a different sense; for there he intended to maintain their authority in doctrine, but here he appoints discipline, which is an appendage to doctrine. There Christ declared that the preaching of the Gospel would not be without effect, but that the odor of it would either be life-giving or deadly , ( 2 Corinthians 2:15 :) here he affirms that, though wicked men ridicule the judgment of the Church , it will not be ineffectual. We must attend to this distinction, that there our Lord’s discourse relates to the preached word, but here to public censures and discipline. Let the reader go to that passage for the import of the metaphor, binding and loosin g. (561) The substance of it is this: Whoever, after committing a crime, humbly confesses his fault, and entreats the Church to forgive him, is absolved not only by men, but by God himself; and, on the other hand, whoever treats with ridicule the reproofs and threatenings of the Church , if he is condemned by her, the decision which men have given will be ratified in heaven. If it be objected, that in this way God is made a sort of petty judge, who concurs in the sentence of mortal men, the reply is at hand. For when Christ maintains the authority of his Church, he does not diminish his own power or that of his Father, but, on the contrary, supports the majesty of his word. As in the former case ( Matthew 16:19 ) he did not intend to confirm indiscriminately every kind of doctrine, but only that which had proceeded out of his mouth, so neither does he say in this place that every kind of decision will be approved and ratified, but only that in which he presides, and that too not only by his Spirit, but by his word. Hence it follows, that men do no injury to the authority of God, when they pronounce nothing but what comes from his mouth, and only endeavor faithfully to execute what he has commanded. For, though Christ alone is the Judge of the world, yet he chooses to have ministers to proclaim his word. (562) Besides, he wishes that his own decision should be pronounced by the Church; and thus he takes nothing from his own authority by employing the ministry of men, but it is Himself alone that looses and binds But here a question arises. Since the Church endures many hypocrites, and likewise absolves (or looses) many whose professions of repentance are hypocritical, does it follow that such persons will be absolved (or loosed) in heaven? I reply, the discourse is addressed to those only who are truly and sincerely reconciled to the Church. For Christ, wishing to administer comfort to trembling consciences, and to relieve them from fear, declares that any who may have offended are freed from guilt in the sight of God, provided that they be reconciled to the Church For he has appointed this as the pledge of heavenly grace, which has no reference to hypocrites, who pervert the proper use of reconciliation, but awakens in the godly no ordinary confidence, when they hear that their sins are blotted out before God and angels, as soon as they have obtained forgiveness from the Church In the other clause, Christ’s meaning is not at all ambiguous; for, since obstinate and haughty men are strongly inclined to despise the decision of the Church on this pretense, that they refuse to be subject to men — as wicked profligates often make bold appeals to the heavenly tribunal (563) — Christ, in order to subdue this obstinacy by terror, threatens that the condemnation, which is now despised by them, will be ratified in heaven. He encourages his followers, at the same time, to maintain proper severity, and not to yield to the wicked obstinacy of those who reject or shake off discipline. (564) Hence, too, we may see how absurdly the Papists torture this passage to cloak every species of tyranny. That the right of excommunication is granted to the Church is certain, and is acknowledged by every person of sound judgment; but does it follow that any individual, even though not called by the Church , but elected (565) by a mitered and disguised beast, shall at his own caprice throw out the useless squibs of excommunications? (566) On the contrary, it is evident that the lawful government of the Church is committed to elders, and not only to the ministers of the word, but to those also who, taken from among the people, have been added to them for the superintendence of morals. And yet, not satisfied with this impudence, they endeavor even to prove from this passage that we must bear all the burdens which they shall impose. I do not mention that the power which has been granted to the Church is basely seized and carried off by those outrageous enemies of the Church; and I only mention that, since Christ speaks only about correcting offenders , those who by their laws ensnare souls are chargeable with not less folly than wickedness in abusing this passage. Of the same stamp is their defense of their auricular confession on this pretense; for if Christ intended that those who by their own fault had been brought even to a public sentence should be reconciled to the Church, he does not therefore lay an obligations (567) on every individual to pour his sins into the ear of the priest. But their fooleries are so ridiculous, that it is unnecessary to spend any longer time in refuting them. (561) See page 293 of this volume. (562) “ Il vent toutesfois cependant que les ministres soyent ambassadeurs pour porter et publier sa parole ;” — “yet he wishes that ministers should be ambassadors to carry and publish his word.” (563) “ Comme souventesfois on verra de meschans garnemens sans crainte de Dieu, qui diront tout haut et hardiment qu’ils appellent au jugement celeste ;” — “as we shall often see wicked profligates without the fear of God, who will quite loudly and boldly say that they appeal to the heavenly tribunal.” (564) “ Qui reietteront la discipline,

Pericope (part_of)

절 (explains)

bible-text/mat-18-18

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18. 무엇이든지 너희가 땅에서 매면. 이제 그분은 마태복음 16:19에서 사용하신 것과 같은 말씀을 반복하신다. 그러나 다른 의미로 사용하신다. 저 구절에서는 교리에 있어서 그들의 권위를 확립하려 하셨지만, 여기서는 교리의 부속물인 치리를 정하신다. 저기서 그리스도께서는 복음의 전파가 효력 없지 않고, 복음의 향기가 생명을 주거나 죽음을 가져올 것이라고(고후 2:15) 선언하셨다. 여기서는 사악한 자들이 교회의 판결을 비웃더라도 효력 없지 않을 것이라고 확언하신다. 저기서 주님의 말씀은 전파된 말씀에 관한 것이었지만, 여기서는 공개적 책망과 치리에 관한 것임을 주목해야 한다. 요점은 이렇다. 죄를 범한 후 겸손하게 잘못을 고백하고 교회에 용서를 구하는 자는 사람들에게만이 아니라 하나님 자신에게도 사함을 받는다. 반면, 교회의 책망과 위협을 비웃는 자는 교회에 의해 정죄받으며, 사람들이 내린 결정이 하늘에서 확정될 것이다. 그리스도께서 교회의 권위를 확립하실 때, 자신이나 아버지의 권한을 축소하시는 것이 아니라 오히려 자신의 말씀의 위엄을 지지하신다. 앞의 경우(마 16:19)에서 모든 종류의 교리를 차별 없이 확정하려 하신 것이 아니라 자신의 입에서 나온 것만 확정하려 하셨듯이, 여기서도 그분은 모든 종류의 결정이 인정받고 확정될 것이라고 말씀하시는 것이 아니라, 자신이 다스리시는 결정만이 그럴 것이라고 말씀하신다. 따라서 사람들이 그분의 입에서 나온 것만을 선포하고 그분이 명하신 것을 충실하게 집행하려 할 때, 하나님의 권위에 해를 끼치지 않는다는 결론이 나온다. 그리스도께서 홀로 세상의 심판자이시지만, 자신의 말씀을 선포할 사역자들을 두기를 원하신다. 또한 자신의 결정이 교회에 의해 선포되기를 원하신다. 그래서 그분은 사람들의 사역을 사용하심으로써 자신의 권위에서 아무것도 빼지 않으신다. 푸는 자도 매는 자도 그분 홀로이시다.

원주석

19절 카드 ↗

19. Again I say to you. He confirms the former statement; for not only will God bestow the spirit of wisdom and prudence on those who ask it, but he will also provide that not one thing which they shall do according to his word shall want its power and effect. By uniting agreement with prayer, he reminds us with what moderation and humility believers ought to conduct themselves in all religious acts. (568) The offender must be admonished, and, if he does not receive correction, he must be excommunicated. Here it is not only necessary to ask counsel at the sacred mouth of God, so that nothing may be determined but by his word, but it is proper at the same time to begin with prayer. Hence appears more clearly what I have formerly stated, that men are not allowed the liberty of doing whatever they please, (569) but that God is declared to have the sole claim to the government of the Church , so that he approves and ratifies the decisions of which he is himself the Author. Meanwhile, when believers assemble, they are taught to unite their prayers and to pray in common, not only to testify the unity of faith, but that God may listen to the agreement of them all. So then, as God frequently promises in other passages that he will graciously listen to the private requests of each individual, so here Christ makes a remarkable promise to public prayers, in order to invite us more earnestly to the practice of them. (568) “ En tous actes concernans la service et la parolle de Dieu ;” — “in all acts relating to the service and the word of God.” (569) “ Tout ce que bon leur semble ;” — “whatever they think right.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/mat-18-19

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19. 진실로 다시 너희에게 이르노니. 그분은 앞의 말씀을 확인하신다. 하나님께서 구하는 자들에게 지혜와 분별의 영을 주실 뿐 아니라, 말씀에 따라 행하는 모든 것이 효력과 결과를 가지도록 하실 것이기 때문이다. 기도와 합의를 결합하심으로써, 그분은 신자들이 모든 종교적 행위에서 얼마나 절제와 겸손으로 처신해야 하는지를 상기시키신다. 여기서 내가 앞서 말한 것이 더 분명히 나타난다. 사람들에게 원하는 것을 무엇이든 할 자유가 있는 것이 아니라, 하나님께서 교회의 다스림에 대한 유일한 주장을 가지시고, 자신이 저자인 결정들을 인정하고 확정하신다는 것이다. 한편, 신자들이 모일 때 믿음의 일치를 증거할 뿐 아니라 하나님께서 그들 모두의 합의에 귀를 기울이시도록 함께 기도하고 공동으로 기도하도록 가르침을 받는다. 그러므로 하나님께서 다른 구절에서도 자주 각 개인의 개인 기도에 은혜롭게 응하겠다고 약속하시듯이, 여기서 그리스도께서는 공개 기도에 대한 놀라운 약속을 하심으로 우리를 그 실천으로 더욱 열심히 초청하신다.

원주석

20절 카드 ↗

20. For where two or three are assembled in my name. This promise is more extensive than the former; for the Lord declares that he will be present, wherever two or three are met together in his name, to guide them by his counsel, ( Psalms 73:24 ,) and to conduct to a prosperous result whatever they shall undertake. There is therefore no reason to doubt that those who give themselves up to his direction will derive most desirable advantage from his presence. And since it is an invaluable blessing to have Christ for our director in all our affairs, to bless our deliberations and their results; and since, on the other hand, nothing can be more miserable than to be deprived of his grace, this promise ought to add no small excitement to us to unite with each other in piety and holiness. (570) For whoever either disregards the holy assemblies, or separates himself from brethren, and takes little interest in the cultivation of unity, by this alone makes it evident that he sets no value on the presence of Christ. But we must take care, first of all, that those who are desirous to have Christ present with them shall assemble in his name; and we must likewise understand what is the meaning of this expression; for we perceive how ungodly men falsely and impudently, as well as wickedly, cover their conspiracies with his sacred name. If therefore we do not wish to expose Christ to their ridicule, and at the same time to overturn what he has here promised, we must know first of all what is meant by this phrase. It means that those who are assembled together , laying aside every thing that hinders them from approaching to Christ, shall sincerely raise their desires to him, shall yield obedience to his word, and allow themselves to be governed by the Spirit. Where this simplicity prevails, there is no reason to fear that Christ will not make it manifest that it was not in vain for the assembly to meet in his name In this is displayed the gross ignorance of the Papists, who exclaim that Councils could not err, and that all ought to abide by their decisions, because, as often as two or three are assembled in the name of Christ, he is in the midst of them But we ought first of all to inquire whether those persons, as to whose faith, and doctrine, and dispositions, we are in doubt, were assembled in the name of Christ. When the Papists leave out or perplex this matter, who does not see that they dexteroasly confound the distinction between holy and profane assemblies, so that the power of doing any thing is taken from the Church and conveyed to the sworn enemies of Christ? Let us therefore know that none but the pious worshippers of God, who sincerely seek Christ, are encouraged to entertain the confident hope that he will never leave them. Disregarding the bastard and abortive Councils, which out of their own head have woven a web, let Christ alone, with the doctrine of his Gospel, be always exalted amongst us. (570) “ A nous lier les uns avec les autres en toute sainctete et crainte de Dieu ;” — “to link ourselves with each other in all holiness and fear of God.” return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/mat-18-20

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20. 두 세 사람이 내 이름으로 모인 곳에는. 이 약속은 앞의 것보다 더 광범위하다. 주님께서 두세 사람이 자신의 이름으로 모인 곳이면 어디서나 함께하겠다고 선언하시고, 그분의 조언으로 그들을 인도하시며(시 73:24), 그들이 맡은 모든 일이 번창한 결과를 맺도록 인도하실 것이기 때문이다. 그러므로 그분의 인도에 자신을 맡기는 자들이 그분의 임재에서 최선의 유익을 얻는다는 것을 의심할 이유가 없다. 그리스도의 임재를 귀하게 여기지 않는 자는, 거룩한 모임을 무시하거나 형제들에게서 스스로를 분리하고 일치의 수련에 거의 관심을 갖지 않는 것만으로도 그것이 분명히 나타난다. 그러나 먼저 그리스도와 함께하기를 원하는 자들이 그분의 이름으로 모여야 한다는 것을 지켜야 한다. 이 이름으로 모인다는 것은 무엇을 의미하는가? 그것은 함께 모인 자들이 그리스도께 가까이 나아가는 데 방해가 되는 모든 것을 내려놓고 진심으로 그분을 향해 열망을 높이며, 그분의 말씀에 순종하고 성령의 인도를 받는 것을 의미한다. 이 단순함이 있는 곳에서, 모임이 그분의 이름으로 이루어진 것이 헛되지 않았음을 그리스도께서 나타내실 것이다. 그러므로 하나님의 경건한 예배자들, 진심으로 그리스도를 구하는 자들만이 그분이 그들을 결코 떠나지 않으실 것이라는 확고한 소망을 가지도록 권면받는다는 것을 알자.

원주석

21절 카드 ↗

Matthew 18:21 . Lord, how often shall my brother offend against me? Peter made this objection according to the natural feelings and disposition of the flesh. It is natural to all men to wish to be forgiven; and, therefore, if any man does not immediately obtain forgiveness, he complains that he is treated with sternness and cruelty. But those who demand to be treated gently are far from being equally gentle towards others; and therefore, when our Lord exhorted his disciples to meekness, this doubt occurred to Peter: “If we be so strongly disposed to grant forgiveness, what will be the consequence, but that our lenity shall be an inducement to offend ?” (571) He asks, therefore, if it be proper frequently to forgive offenders; for, since the number seven is taken for a large number, the force of the adverb, ( ἑπτάκις ) seven times , is the same as if he had said, “How long, Lord, dost thou wish that offenders be received into favor? for it is unreasonable, and by no means advantageous, that they should, in every case, find us willing to be reconciled.” But Christ is so far from yielding to this objection, that he expressly declares that there ought to be no limit to forgiving; (572) for he did not intend to lay down a fixed number, but rather to enjoin us never to become wearied. Luke differs somewhat from Matthew ; for he states the command of Christ to be simply, that we should be prepared to forgive seven times; but the meaning is the same, that we ought to be ready and prepared to grant forgiveness not once or twice, but as often as the sinner shall repent There is only this difference between them, that, according to Matthew, our Lord, in reproving Peter for taking too limited a view, employs hyperbolically a larger number, which of itself is sufficient to point out the substance of what is intended. For when Peter asked if he should forgive seven times, it was not because he did not choose to go any farther, but, by presenting the appearance of a great absurdity, to withdraw Christ from his opinion, as I have lately hinted. So then he who shall be prepared to forgive seven times will be willing to be reconciled as far as to the seventieth offense. But the words of Luke give rise to another question; for Christ does not order us to grant forgiveness , till the offender turn to us and give evidence of repentance . (573) I reply, there are two ways in which offenses are forgiven. If a man shall do me an injury, and I, laying aside the desire of revenge, do not cease to love him, but even repay kindness in place of injury, though I entertain an unfavorable opinion of him, as he deserves, still I am said to forgive him . For when God commands us to wish well to our enemies, He does not therefore demand that we approve in them what He condemns, but only desires that our minds shall be purified from all hatred. In this kind of pardon, so far are we from having any right to wait till he who has offended shall return of his own accord to be reconciled to us, that we ought to love those who deliberately provoke us, who spurn reconciliation, and add to the load of former offenses. A second kind of forgiving is, when we receive a brother into favor, so as to think favorably respecting him, and to be convinced that the remembrance of his offense is blotted out in the sight of God. And this is what I have formerly remarked, that in this passage Christ does not speak only of injuries which have been done to us, but of every kind of offenses; for he desires that, by our compassion, we shall raise up those who have fallen. (574) This doctrine is very necessary, because naturally almost all of us are peevish beyond measure; and Satan, under the pretense of severity, drives us to cruel rigor, so that wretched men, to whom pardon is refused, are swallowed up by grief and despair. But here another question arises. As soon as a man by words makes profession of repentance , are we bound to believe him? Were this done, we must of necessity go willingly and knowingly into mistake; for where will be discretion, if any man may freely impose on us, even to the hundredth offense? I answer, first , the discourse relates here to daily faults, in which every man, even the best, needs forgiveness. (575) Since, then, amidst such infirmity of the flesh, our road is so slippery, and snares and attacks so numerous what will be the consequence if, at the second or third fall, the hope of forgiveness is cut off? We must add, secondly, that Christ does not deprive believers of the exercise of judgment, so as to yield a foolish readiness of belief to every slight expression, but only desires us to be so candid and merciful, as to stretch out the hand to offenders , provided there be evidence that they are sincerely dissatisfied with their sins. For repentance is a sacred thing, and therefore needs careful examination; but as soon as the offender gives probable evidence of conversion, Christ desires that he shall be admitted to reconciliation, lest, on being repulsed, he lose courage and fall back. Thirdly , It must be observed that, when any man, through his light and unsteady behavior, has exposed himself to suspicion, we may grant pardon when he asks it, and yet may do so in such a manner as to watch over his conduct for the future, that our forbearance and meekness, which proceed from the Spirit of Christ, may not become the subject of his ridicule. For we must observe the design of our Lord himself, that we ought, by our gentleness, to assist those who have fallen to rise again. And certainly we ought to imitate the goodness of our heavenly Father, who meets sinners at a distance to invite them to salvation. Besides, as repentance is a wonderful work of the Spirit, and is the creation of the new man, if we despise it, we offer an insult to God himself. (571) “ Incitera les autres a mal faire, et a nous offenser ;” — “shall induce others to do ill, and to offend us.” (572) “ Mais tant s’en faut que Christ ait esgard a c

Pericope (part_of)

절 (explains)

bible-text/mat-18-21

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마태복음 18:21. 주여, 형제가 내게 죄를 범하면 몇 번이나 용서하여 주리이까? 베드로는 육신의 자연적 감정과 성향에 따라 이 물음을 제기한다. 용서받고자 하는 것은 모든 사람에게 자연스러운 것이다. 그래서 어떤 이가 즉시 용서를 얻지 못하면 가혹하고 잔인하게 대우받는다고 불평한다. 그런데 용서받기를 그토록 강하게 원하는 자들이 다른 이들에게 마찬가지로 너그럽지는 않다. 그래서 주님께서 제자들에게 온유함을 권고하셨을 때, 베드로는 이런 의문이 생겼다. "우리가 용서하는 데 그처럼 강하게 성향이 있다면, 우리의 너그러움이 잘못을 저지르는 유인이 되는 것 외에 무슨 결과가 있겠습니까?" 그러므로 그는 잘못하는 자를 종종 용서하는 것이 적절한지 묻는다. 일곱은 큰 수를 나타내기에 "일곱 번"이라는 부사의 의미는 마치 이렇게 말하는 것과 같다. "주님, 잘못하는 자들을 얼마나 오래 호의로 받기를 원하십니까? 어느 경우에든 화해하기를 기꺼이 하는 것은 불합리하고 결코 유익하지 않습니다." 그러나 그리스도께서는 이 반론에 양보하시기는커녕 용서에 제한이 없어야 한다고 명확히 선언하신다. 일정한 수를 정하려는 것이 아니라 결코 지치지 않도록 명하시는 것이기 때문이다. 누가복음은 마태복음과 약간 다르다. 그러나 의미는 같다. 한 번이나 두 번이 아니라 죄인이 회개할 때마다 기꺼이 용서할 준비가 되어 있어야 한다는 것이다. 단지 이런 차이가 있다. 마태복음에 따르면 주님께서 베드로가 너무 제한적인 견해를 가졌다고 책망하시면서 더 큰 수를 과장되게 사용하신다. 그러므로 일곱 번까지 용서할 준비가 된 자는 일흔 번째 잘못에 이르기까지도 기꺼이 화해하려 할 것이다.

원주석

23절 카드 ↗

23. The kingdom of heaven is compared. As it is difficult to bend us to mercy, and as we are quickly seized with weariness, particularly when we have to bear with many faults of brethren, our Lord confirms this doctrine by a most appropriate parable, the substance of which is, that those who will not yield to pardon the faults of brethren judge very ill for themselves, and subject themselves to a very hard and severe law; for they will find God to be equally stern and inexorable towards themselves. There are three parts in which the resemblance mainly consists; for the master is contrasted with the servant , the large sum of money with small or ordinary sums, and extraordinary kindness with extreme cruelty. By attending to these three points, it will be easy to ascertain Christ’s meaning; for what are we, if we are compared with God? And how large is the sum which every one of us owes to God? Lastly, how inconsiderable are the offenses, with which brethren are chargeable towards us, if we take into account our obligation to God? How ill then does that man deserve the compassion of God, who, though oppressed with an immense load, implacably refuses to forgive even the smallest offenses to men like himself? So far as regards the words, the kingdom of heaven here denotes the spiritual condition of the Church; as if Christ had said, that the state of matters between God and men, in regard to the soul and the nature of spiritual life, is the same as between an ordinary or earthly master and his servants , in regard to money and the affairs of the present life. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/mat-18-23

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23. 천국은 비유컨대. 우리를 자비로 굽히기 어렵고, 특히 많은 형제들의 잘못을 참아야 할 때 빨리 지치기에, 주님께서 이 교훈을 가장 적절한 비유로 확인하신다. 그 요지는, 형제들의 잘못을 용서하지 않으려는 자들은 자신을 위해 매우 잘못 판단하며 매우 가혹하고 엄한 율법에 자신을 예속시킨다는 것이다. 그들은 하나님이 동일하게 가혹하고 완고하신 분임을 알게 될 것이기 때문이다. 닮음이 주로 이루어지는 세 부분이 있다. 주인과 종의 대조, 큰 돈과 작은 돈의 대조, 그리고 비범한 친절함과 극단적 잔인함의 대조이다. 이 세 가지를 주목하면 그리스도의 의미를 쉽게 파악할 수 있다. 우리가 하나님과 비교될 때 우리는 무엇인가? 각자가 하나님께 빚진 것은 얼마나 큰가? 마지막으로, 하나님께 대한 우리의 의무를 고려한다면, 형제들이 우리에게 지는 잘못은 얼마나 하찮은가? 그렇다면, 막대한 짐을 지고 있으면서도 자신과 같은 사람들의 가장 작은 잘못도 무자비하게 용서하기를 거부하는 자가 하나님의 자비를 받을 자격이 없다는 것은 얼마나 당연한가! 천국은 여기서 교회의 영적 상태를 뜻한다. 마치 그리스도께서 이렇게 말씀하신 것과 같다. 하나님과 사람들 사이에 영혼과 영적 삶의 본질에 관한 일은, 일반적이고 세상적인 주인과 그 종들 사이에 돈과 현재 삶의 일에 관한 것과 같다.

원주석

25절 카드 ↗

25. His master ordered him to be sold. It would be an idle exercise of ingenuity to examine here every minute clause. For God does not always display severity at first, till, constrained to pray, we implore pardon, but rather meets us with undeserved goodness. But Christ only shows what will become of us, if God shall treat us with the utmost severity; and again, if He shall choose to demand from us what we owe, how necessary it is for us to betake ourselves to prayer, because this is the only refuge that remains for transgressors. We must also attend to the wide difference of the sums; for, since one talent is worth more than a hundred pence , what proportion will a hundred pence bear to ten thousand talents? return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/mat-18-25

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25. 주인이 명하여 그를 팔고. 세세한 절 각각을 정교하게 검토하는 것은 쓸데없는 일이다. 하나님께서는 항상 처음부터 엄격하게 대하시는 것이 아니라, 기도하도록 강요받고 용서를 간구하도록 하실 때까지 그렇게 하시지 않는다. 오히려 우리를 값없는 선하심으로 먼저 만나 주신다. 그러나 그리스도께서는 단지 하나님께서 우리를 최대한의 엄격함으로 대하신다면 우리에게 어떤 일이 일어날지를 보이신다. 또한 그분이 우리가 빚진 것을 요구하기로 선택하신다면, 기도에 의지하는 것이 얼마나 필요한지를 보이신다. 기도는 죄인들에게 남은 유일한 피난처이기 때문이다. 또한 금액의 엄청난 차이에 주목해야 한다. 한 달란트가 백 데나리온보다 더 가치 있으니, 백 데나리온은 만 달란트에 비해 어떤 비율이 될 것인가?

원주석

31절 카드 ↗

31. When his fellow-servants saw what was done. Though we ought not to search for mystery in these words — because they contain nothing but what nature teaches, and what we learn by daily experience — we ought to know that the men who live among us will be so many witnesses against us before God; for it is impossible but that cruelty shall excite in them displeasure and hatred, more especially, since every man is afraid that what he sees done to others will fall upon his own head. As to the clause which immediately follows, it is foolish to inquire how God punishes those sins (576) which he has already forgiven; for the simple meaning is this: though he offers mercy to all, yet severe creditors, from whom no forgiveness can be obtained, are unworthy of enjoying it. (576) “ Comment il est possible que Dieu punisse ;” — “how it is possible for God to punish.” return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-18-31

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31. 그 동료들이 그 된 것을 보고. 이 말씀에서 신비를 찾을 필요는 없다. 그것들은 본성이 가르쳐 주고 우리가 매일의 경험으로 배우는 것만을 담고 있기 때문이다. 그러나 우리 주위에 사는 사람들이 하나님 앞에서 우리에 대한 증인들이 될 것임을 알아야 한다. 잔인함이 그들에게 불쾌감과 적개심을 불러일으키는 것은 불가능하지 않다. 자신에게 일어나는 일이 자신의 머리에도 떨어지지 않을까 두려워하지 않는 자가 없기 때문이다. 바로 뒤따르는 절에 대해서는, 하나님께서 이미 용서하신 죄들을 어떻게 벌하시는지를 묻는 것은 어리석다. 단순한 의미는 이렇다. 그분이 모든 이에게 자비를 베푸시지만, 어떤 용서도 얻을 수 없는 엄격한 채권자들은 그것을 누릴 자격이 없다.

원주석

34절 카드 ↗

34. Delivered him to the tormentors, till he should pay all that he owed. The Papists are very ridiculous in endeavoring to light the fire of purgatory by the word till ; for it is certain that Christ here points out not temporal death, by which the judgment of God may be satisfied, but eternal death. return to ' Top of Page ' Matthew Mat 17 Matthew Mat Matthew Mat 19 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Matthew 18". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ matthew-18.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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Pericope (part_of)

절 (explains)

bible-text/mat-18-34

Source

34. 주인이 노하여 그를 옥졸들에게 넘겨 주어 빚을 다 갚도록 하니라. 교황주의자들이 "다 갚을 때까지"라는 말로 연옥의 불을 지피려는 것은 매우 우스운 일이다. 그리스도께서 여기서 하나님의 심판이 만족될 수 있는 일시적 죽음을 가리키신 것이 아니라 영원한 죽음을 가리키신 것임은 분명하기 때문이다.

원주석

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