Comentário do capítulo
Matthew Capítulo 18
1
Mt 18:1-9.
Original em inglês
Mt 18:1-9.
STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING. ( =
Mr 9:33-50; Lu 9:46-50).
For the exposition, see on
Mr 9:33-50.
10
Mt 18:10-35.
Mt 18:10-35.
同じ 主題に 関する さらなる 教え— 無慈悲な 債務者の たとえを 含む。
Same Subject
(Mt 18:10-20).
10. Take heed that ye despise——つまずかせる。not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven——難しい節であるが、おそらく次の説明は単なる例証以上のものであろう。——人間の間でも、王家の子どもたちを養育する者は、自身は低くても、その預かる者として自由に入ることを許され、最高の大臣たちでさえあえて仮借しない程度の親しみを許される。おそらく主の意味は、天使たちが弟子たちに対する任務のゆえに（
Heb 1:13; Joh 1:51
）、御座への使いを持ち、そこで歓迎を受け、「天におられるわたしの父」と取り扱う際に、自分自身の事柄ではあえて取り得ない親しい交わりを持つということである。
Original em inglês
Mt 18:10-35.
FURTHER TEACHING ON THE SAME SUBJECT, INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR.
Same Subject
(Mt 18:10-20).
10. Take heed that ye despise--stumble.
not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven--A difficult verse; but perhaps the following may be more than an illustration:--Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples
(Heb 1:13; Joh 1:51),
the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.
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11. For the Son of man is come to save that which was lost——あるいは「失われた」。異なる形で一度ならず繰り返される黄金の言葉。ここのつながりは次のように思われる。「人の子が世に入られた全体の目的と使いは、失われた者を救うことであるゆえに、つまずきを与えることによって、救われた者を失わせないように気をつけよ」。これが意図された考えであることは、
Mt 18:14
から知ることができる。
Original em inglês
11. For the Son of man is come to save that which was lost--or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from
Mt 18:14.
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12, 13. How think ye? If a man have an hundred sheep, and one of them be gone astray, &c.——これは主が一度ならず語られた、あの豊かな言葉のもう一つである。
Lu 15:4-7
の楽しい失われた羊のたとえを参照されたい。ただしそこでの目的は、良い羊飼いが、たとえその羊の一匹でも失われたとき、それを見出すために何をなさるかを示すことにある。ここでは、見出されたとき、それを失うことをいかに嫌われるかを示すことにある。それゆえ、次のように加えられる。
Original em inglês
12, 13. How think ye? If a man have an hundred sheep, and one of them be gone astray, &c.--This is another of those pregnant sayings which our Lord uttered more than once. See on the delightful parable of the lost sheep in
Lu 15:4-7.
Only the object there is to show what the good Shepherd will do, when even one of His sheep is lost, to find it; here the object is to show, when found, how reluctant He is to lose it. Accordingly, it is added,
14
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14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish——それでは、これらの小さな者たちの魂を危険にさらす「つまずき」のために、どうして訪れずにおられようか。
Original em inglês
14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish--How, then, can He but visit for those "offenses" which endanger the souls of these little ones?
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15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, &c.——おそらく主はなお、最近の論争——だれが一番偉いか——に言及しておられた。彼らが間違いなく痛んでいるであろうその戒め——非常に優しく魅力的でありながら、荘厳で神聖な——の後で、おそらく各人が、始めたのは私ではない、私の兄弟たちに不適切で刺激的な当てこすりを投げたのは私ではない、と言っていたことであろう。その通りと主は言われる。しかしこのようなことはしばしば起こるゆえに、どのように進むべきかを教えよう。第一に、罪を犯した兄弟に恨みを抱かず、また不信仰者たちの前で彼に向かって爆発せず、彼を脇に連れ出し、その過ちを示せ。もしそれを認め、償いをするなら、あなたは自分に対する正義以上に、彼により大いなる奉仕をしたのである。次に、もしこれが失敗したら、二人か三人を連れて、あなたの訴えがいかに正当であるか、また彼を扱うにあたってあなたの霊がいかに兄弟的であるかを証言させよ。さらに、もしこれが失敗したら、両者が属する教会または会衆の前に彼を連れてこよ。最後に、もしこれさえも失敗したら、もはやキリスト者兄弟とは見なさず、「外にある」者として——ユダヤ人が異邦人や取税人を扱ったように——扱え。
Original em inglês
15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, &c.--Probably our Lord had reference still to the late dispute, Who should be the greatest? After the rebuke--so gentle and captivating, yet so dignified and divine--under which they would doubtless be smarting, perhaps each would be saying, It was not I that began it, it was not I that threw out unworthy and irritating insinuations against my brethren. Be it so, says our Lord; but as such things will often arise, I will direct you how to proceed. First, Neither harbor a grudge against your offending brother, nor break forth upon him in presence of the unbelieving; but take him aside, show him his fault, and if he own and make reparation for it, you have done more service to him than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Again, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a brother Christian, but as one "without"--as the Jews did Gentiles and publicans.
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18. まことにあなたがたに告げます。あなたがたが地上でつなぐものは天でもつながれ、あなたがたが地上で解くものは天でも解かれる--ここで、少し前にペテロだけに与えられていたもの（
Mt 16:19
を見よ）が明らかに十二人全員に拡張されている。それが何を意味するにせよ、ペテロに特有の何ものでもなく、ましてローマの彼の偽りの後継者にはさらに当てはまらない。それは教会の成员への許可とそこからの拒絶に関する。しかし
Joh 20:23
を見よ。
Original em inglês
18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven--Here, what had been granted but a short time before to Peter only (see on
Mt 16:19)
is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission to and rejection from the membership of the Church. But see on
Joh 20:23.
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19. まことに、あなたがたに告げます。あなたがたのうちふたりが、どんな求める事でも、地上で心を合わせるなら、天におられるわたしの父は彼らのために成し遂げてくださる。
Original em inglês
19. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.
20
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20. ふたりや三人が私の名において集まっている所には--あるいは「私の名に向かって」。
そこに私は彼らの真ん中にいる--この箇所--行いと祈りにおけるキリスト者の一致への荘厳な励みに満ちた--について、まずその置かれているつながりに注意せよ。主は、兄弟の頑なな曲がりが最後の手段としてもたらされるべき教会の集会について、またその決定が最終的なものであることについて語っておられた。教会の主はその正当な集会にそのような誉れを与えられる。しかしこれらの集会だけを主は認め、誉れを与えられるのではない。何らかの事を主の前に携えるために一致する二人でさえ、自分たちが独りではないこと、私の父が彼らと共にいることを見出すであろうとイエスは言われる。次に、祈りの一致にここで置かれた報奨に注意せよ。これが二人未満では存在し得ないので、主はそれをその数まで低くすることで、この務めにおける一致に考えうる最大の励みを与えられる。しかし何の種類の一致か。単かに一緒に祈ることに合意するのではなく、ある明確な事のために祈ることである。「彼らが求める事について」と主は言われる--彼らが一緒に求めることに合意するいかなる事。同時に、その時主の目にあったある事々が、そのような共同の祈りの最もふさわしく必要な主題であったことは明らかである。十二人は主人の御国における位の惨めな問題について「道中言い争っていた」。これは彼らの腐敗をかき立て、魂にとって危険な「つまずき」をもたらした--あるいは少なくとももたらす危険があった。主ご自身がそのような事々について互いにどう扱うかを彼らに指示しておられた。「しかし今、彼らにさらにすぐれた道を示される。」そのようなすべての事々--いや、互いの愛する関係にもせよ、広く彼の御国の益にもせよ、影響を与えうるすべての事--を天におられる父に携えさせよ。そして彼らがその事について嘆願において一致するなら、天におられる彼の父が彼らのために成し遂げられるであろう。しかしさらに、単に同じ事のための祈りの一致ではない--それは望むべき事についての非常に調和しない考えと共にあり得るから--むしろ、調和した祈り、同族の霊、一つの家族の成员、一人の主のしもべたち、同じ愛に駆られ、一つの旗の下に戦い、同じ勝利の確信によって励まされる者たちの祈りである。生ける愛する一致、その声は神の耳には多くの水の音のようである。それゆえ彼らが「地上で」求めるものが、イエスが言われるように、「天におられるわたしの父」によって彼らのために成し遂げられる。「わたしの父」の--「あなたがたの父」の--ではないと彼が言われるのは無意味ではない。次に続くことから明らかである。「ふたりや三人が私の名に*集まっている所には」--「私の」は強調的、「そこにわたしは彼らの真ん中にいる」。彼の名が彼の愛する弟子たちの多くの群れを引き寄せる呪文として証明されるように、もしそこに二人か三人しかいなくても、それが彼ご自身を彼らの真ん中に引き下ろすであろう。そして彼が両方の関係者--嘆願者と嘆願される方--に関わるように、一方は彼が引き受けた肉の絆によって地上に、もう一方は彼の永遠の霊の絆によって天に--彼らの地上での調和した祈りは彼を通して天へと上り、彼によって至聖所に運ばれ、御座に届くであろう。このように彼は祈りの上る方向の生ける導体、答えの下る方向の導体となるであろう。
Original em inglês
20. For where two or three are gathered together in my name--or "unto my name."
there am I in the midst of them--On this passage--so full of sublime encouragement to Christian union in action and prayer--observe, first, the connection in which it stands. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final--such honor does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, so by letting it down so low as that number, He gives the utmost conceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anything which they shall ask," says our Lord--anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise--or at least was in danger of giving rise--to "offenses" perilous to their souls. The Lord Himself had been directing them how to deal with one another about such matters. "But now shows He unto them a more excellent way." Let them bring all such matters--yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large, might be affected--to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing--for that might be with very jarring ideas of the thing to be desired--but it is to symphonious prayer, the prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory; a living and loving union, whose voice in the divine ear is as the sound of many waters. Accordingly, what they ask "on earth" is done for them, says Jesus, "of My Father which is in heaven." Not for nothing does He say, "of MY FATHER"--not "YOUR FATHER"; as is evident from what follows: "For where two or three are gathered together unto My name"--the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned--to the one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit--their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward, and the answer downward.
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無慈悲な負債者のたとえ
(Mt 18:21-35)。
21. その時、ペテロがみもとに来て言った、主よ、兄弟が私に対して罪を犯す場合、何度まで赦してあげましょうか。--最近の論争で、ペテロはおそらく特別なねたみの対象であった。彼が常にすべての他の者に代わって答えていた前方手際は、おそらく彼に投げつけられたであろう。もしそうなら、おそらくユダによって。主人の称賛にもかかわらず。そしてそのような暗示がおそらく一度ならずなされたので、彼はそれにどれほどの頻度で、どれほどの間耐えなければならないかを知りたかった。
七度まででしょうか。--これが聖なる完全な数であるので、おそらく彼の意味は、必要な寛容が完全になる限界があるのか、ということであった。
Original em inglês
Parable of the Unmerciful Debtor
(Mt 18:21-35).
21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?--In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him--and if so, probably by Judas--notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.
till seven times?--This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?
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22. イエスは彼に言われた。私は七度までとは言わない。七十を七倍するまでと言う--すなわち、必要と求められる限り。あなたがたは決して、誠実に求められる赦しを拒否する点に至ってはならない。（
Lu 17:3, 4
を見よ）。
Original em inglês
22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven--that is, so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on
Lu 17:3, 4).
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23. だから--「この件に関連して。」
天の御国は、そのしもべたちと計算をしようとするある王になぞらえられる--あるいは、収税吏の勘定を詳しく調べようとする。
Original em inglês
23. Therefore--"with reference to this matter."
is the kingdom of heaven likened unto a certain king, which would take account of his servants--or, would scrutinize the accounts of his revenue collectors.
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24. 彼が清算し始めた時、一万タラントの負債のある者が、ひとり彼のところに連れてこられた――もしアッティカのタラントがここで意味されているなら、一万タラントは百五十万ポンド・スターリングを超えることになろう。もしユダヤのタラントであれば、はるかに大きな額になる。
Original em inglês
24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents--If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.
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25. しかし返済できなかったので、主人は彼を、妻も、子も、持ち物の一切も売って、返済させるように命じた――（
2Ki 4:1、 Ne 5:8、 Le 25:39を参照。）
Original em inglês
25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made--(See
2Ki 4:1; Ne 5:8; Le 25:39).
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26. そこで、その僕はひれ伏して拝した――あるいはへりくだってお辞儀をした。
『主よ、しばらく待ってください。すべてお返ししますから』と言った――これはまさに、自分に対する要求の正当さを認め、あわれみを切に乞うことであった。
Original em inglês
26. The servant therefore fell down, and worshipped him--or did humble obeisance to him.
saying, Lord, have patience with me, and I will pay thee all--This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.
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27. その僕の主人はあわれに思って、彼をゆるし、負債を免じてやった――支払いの望みがないので、主人はまずあわれに思い、次にその債務者を牢から解放し、そして自由に負債を免除する。
Original em inglês
27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt--Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.
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28. ところが、その僕は出て行って、同道の僕のひとりに――ここの違いに注意せよ。最初の場合は主人と僕のことであるが、この場合は双方が平等の立場にある。（下の
Mt 18:33を参照。）
出会ったが、その人は彼に百デナリを負うていた――もしユダヤの貨幣が意図されているなら、この負債は他方に対して百万分の一に満たなかった。
彼はその人を捕え、のどを扼えて――彼をつかまえ、首を絞めて。
『借金を返せ』と言った――その声調の無慈悲さにさえ注意せよ。
Original em inglês
28. But the same servant went out, and found one of his fellow servants--Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See
Mt 18:33,
below.)
which owed him an hundred pence--If Jewish money is intended, this debt was to the other less than one to a million.
and he laid hands on him, and took him by the throat--he seized and throttled him.
saying, Pay me that thou owest--Mark the mercilessness even of the tone.
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29. 同道の僕はひれ伏して、『しばらく待ってください。すべて返しますから』と頼んだ――主人からあわれみを引き出したのと同じ態度、同じ言葉が、ここでは同道の僕によって彼自身に用いられている。
Original em inglês
29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all--The same attitude, and the same words which drew compassion from his master, are here employed towards himself by his fellow servant.
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30. ところが彼は承知しないで、行って、彼を借金を返すまで牢に投げ込んだ等々――イエスはここで、共通の主人に対して最も重い義務を負わされたばかりの者がなしたこの行為の中に、僕たちさえ見た、耐え難い不公正と厚かましさを生き生きと伝える。
Original em inglês
30. And he would not; but went and cast him into prison, till he should pay the debt, &c.--Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.
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32, 33. すると主人は彼を呼んで言った、悪い僕よ等々――彼に復讐を下す前に、主人は冷静に、彼の行動がどれほど恥知らずで理不尽で、無情であったかを彼に示す。それは彼に与えられる刑罰に二重の痛みを与えることになろう。
Original em inglês
32, 33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.--Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.
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34. すると主人は怒って、彼を役人に引き渡した――牢番以上。そのような場合が要求すると彼が考えた扱いの厳しさを示す。
借金を全部返すまで。
Original em inglês
34. And his lord was wroth, and delivered him to the tormentors--more than jailers; denoting the severity of the treatment which he thought such a case demanded.
till he should pay all that was due unto him.
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35. このように――この霊において、あるいはこの原理に従って。
あなたがたの天の父も、あなたがたに対し、もしあなたがたがそれぞれの兄弟のあやまちを心からゆるさないなら、そのようになさるであろう。
Original em inglês
35. So likewise--in this spirit, or on this principle.
shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
Mt 18:1-9.
天の国で だれが 一番偉いかに ついての 十二人の 争い、および 関連する教え。 ( = Mr 9:33-50; Lu 9:46-50)。
解説は、
Mr 9:33-50
を参照されたい。