Jesus Christ - The Rock of the Church” Matthew 16:13-18 Korea Central Church(June 6.12 10;00)
“예수 그리스도는 교회의 반석” 마16:13-18 한국중앙교회(2016.6. 12 오전 10시) 피터 바이어하우스 박사
Our Bible text starts with an important question which is central to the Christian faith: "Who do people say the Son of Man is?" "Son of Man" is a mysterious name which Jesus used to refer to his own person. With other words he asked his disciples: "Who is Jesus for Nazareth?"
오늘 성경 본문은 기독교 신앙의 중심이 되는 중요한 질문으로 시작합니다. 즉 “사람들이 인자를 누구라 하느냐?” 라는 질문으로 시작합니다. “인자” 라는 말은 주님 자신을 가리키는 말이었는데 신비로운 이름이라고 생각합니다. 주님께서는 제자들에게 “나사렛의 예수가 누구냐?” 라고 묻기도 했습니다.
I. The question about Jesus is crucial to every human being.
The moment which Jesus had chosen to ask his question was a critical one. It marked a turning point in his earthly career. He had finished his work in Galilee. He had evangelized, taught, healed the sick, and fed the multitude. This had involved him in encounters with individuals and groups. During each of those encounters with him it became evident: The One, who is standing here, speaking and acting, is an extra-ordinary person. You cannot meet him without being touched in the depth of your heart.
I. 예수님이 누구시냐는 질문은 모든 인간들에게 매우 중요한 질문입니다. 예수님께서 이와 같은 질문을 하신 때와 순간은 중요한 때와 순간이었습니다. 예수님의 생애의 전환점인 때와 순간이었습니다. 갈릴리에서의 사역을 마친 때였습니다. 복음을 전하셨고 가르치셨고 병자들을 고치셨고 많은 사람들 먹이셨습니다. 예수님께서는 사람들을 개인적으로 또는 단체적으로 만나셨습니다. 이와 같은 만남을 통해서 많은 사람들은 지금 서서 말씀하시고 행동하시는 분이 보통 사람이 아니라는 것을 분명하게 알게 되었을 것입니다. 가슴 깊은 곳의 감동을 받지 않으면 그 분을 만날 수 없습니다.
An encounter with opposite result is recorded in the story preceding our text (16:1-12). Here the leaders of the theological groupings amongst the Jews had come to Jesus: The Pharisees and Sadducees. They, too, felt deeply challenged by Him; but they refused to respond appropriately.
Now Jesus moves on to the second question. This one is addressed to his disciples themselves: "But who do you say that I am?"
In asking His question in such direct way He makes it quite clear: With regard to His identity Jesus expects one authentic answer from His disciples. The correct reply to this question decides upon the eternal destiny of each hearer of the Gospel - then and now.
오늘 본문 바로 전에 정 반대의 결과를 초래한 이야기가 기록되어 있습니다. 유대인들 중에서 신학적인 지도자들이 예수님에게로 왔습니다. 그들도 깊은 도전을 받았을 것입니다. 그러나 그들은 적절한 응답을 하기를 거부했습니다. 예수님은 지금 두 번째 질문을 했습니다. 이 질문은 제자들 자신들에게 주어졌습니다. “너희는 나를 누구라 하느냐?” 라는 질문이었습니다. 예수님께서 제자들에게 직접 질문하시므로 자기가 누구인지에 대한 확실한 대답을 얻기를 기대하신 것이었습니다. 이 질문에 대한 올바른 대답은 복음을 듣는 자들의 영원한 운명을 결정합니다. 그 때도 지금도 마찬가지입니다.
II. The Church lives by the truth of Peter's confession
When Jesus had asked his disciples: "But who do you say that I am?" Simon steps forward and makes a confession for which Jesus calls him "blessed". He even gives him a new name, Kephas. That is the original Aramaic form of the Greek word "petra" = rock. From it the personal name Petros derived. Jesus says: "On this rock I will build my Church." When calling Simon "Peter", Jesus promises to him an honorable place of future responsibility: "I will give you the keys of the kingdom of heaven."
II. 교회는 베드로의 고백의 진리에 의해서 살아갑니다.
예수님께서 제자들에게 “너희는 나를 누구라 하느냐?” 라고 질문했을 때 시몬은 앞으로 나와서 신앙을 고백했는데 이에 대해 예수님께서 “네가 복이 있다” 라고 말씀하시면서 그에게 게바라는 새로운 이름을 부여하셨습니다. 게바는 베드라 즉 반석이란 희랍 말의 원형인 아람어였습니다. 여기서 베드로라는 개인의 이름이 유래되었습니다. 예수님께서 이렇게 말씀하셨습니다. “내가 이 반석 위에 내 교회를 세우리니.” 예수님께서 시몬을 베드로라고 부르시면서 미래의 책임에 대한 영예로운 지위까지 약속하셨습니다. “내가 천국의 열쇠를 네게 주리니.”
Peter's confession contains two basic affirmations:
Firstly he affirms that Jesus is no one less but Israel's expected Messiah. He is that future King who in the power of God's Spirit would accomplish Israel's spiritual and physical redemption. Now Peter enlarges his former affirmation by a second one of even greater significance: "… and you are the Son of the living God!" The Messiah is not only the greatest representative of the human race. Far more: He comes from God Himself. He is even God's Son, and as such He shares in the divine nature of God the Father himself.
베드로의 고백은 두 가지 기본적인 확언을 포함하고 있었습니다. 첫째로 베드로는 예수님이 이스라엘이 기대하는 메시아임을 확언했습니다. 예수님께서 하나님의 능력으로 이스라엘의 영적이고 자연적인 구원을 완성할 왕이심을 확언했습니다. 그 다음 베드로는 두 번째로 보다 위대한 의미의 확언을 고백했습니다. “주는 살아계신 하나님의 아들이시니이다.” 메시야는 인류의 가장 위대한 대표일 뿐이 아니라는 것이었습니다. 그 이상입니다. 그 분은 하나님 자신으로부터 오시는 분이십니다. 그 분은 하나님의 아들이시고 성부 하나님 자신의 신성을 공유하신 분이십니다.
Why did the death of Christ have saving power for all mankind? The reason is this: Jesus is the "Immanuel", the "God with us".
Peter's confession is a statement which he never would have arrived at from his own mind. "Blessed are you, Simon Bar-Jona", Jesus praises him, "because this was not revealed to him by a human being but by my Father in heaven!"
The confession of Peter is a gift of grace that comes from God the Father through the Holy Spirit. A person, who has received this gift of faith in Jesus Christ, possesses an inner assurance that cannot be shaken. The one thing that matters now is that you live consistently with that spiritual knowledge of Christ.
Let us now move to the third lesson from our text:
왜 그리스도의 죽음이 모든 인류를 구원하는 능력을 지녔습니까? 그 이유는 이렇습니다. 예수님께서 임마누엘이시기 때문입니다. 즉 “하나님이 우리와 함께 계시는 분” 이시기 때문입니다. 베드로의 고백은 그 자신의 생각으로는 도저히 도달할 수 없는 진술이었습니다. 예수님께서 그를 칭찬하셨습니다. “바요나 시몬아 네가 복이 있도다 이를 네게 알게 한 이는 혈육이 아니요 하늘에 계신 내 아버지시니라.” 베드로의 고백은 성령을 통해서 성부 하나님으로부터 온 은혜의 선물이었습니다. 누구든지 이와 같은 예수 그리스도에 대한 믿음의 선물을 받은 사람은 흔들릴 수 없는 내적인 확신을 소유하게 됩니다. 지금 문제가 되는 것은 우리들이 그리스도에 대한 그와 같은 영적인 확신을 종시 일관하여 지니고 사는가 라는 것입니다. 그러면 이제 오늘 본문이 가르치는 세 번째 교훈을 살펴보겠습니다.
III. Only by upholding Peter's confession the Church will resist demonic opposition
We would not perceive the weight of our gospel text if we do not notice its dramatic conclusion. It contains a prophetical warning: Together with Jesus' pledge to Peter He also alerts him to a mortal danger: The same Church that Jesus will build with Peter will become subject to satanic attacks. Jesus presupposes the relentless battle between Christ and Satan for the dominion over Church and world.
III. 오직 베드로의 신앙고백을 굳게 붙잡으므로 교회가 사탄의 공격을 격퇴할 수 있다는 것입니다. 우리가 오늘 본분의 극적인 결론에 주목하지 않는다면 오늘 본문의 중요성을 인식하지 못할 것입니다. 오늘 본문은 예언적인 경고를 포함하고 있습니다. 예수님께서는 베드로에 대한 보증과 함께 치명적인 위험을 경고하셨습니다. 예수님께서 베드로와 함께 세우실 교회가 사탄의 공격의 대상이 될 것이라는 말씀이었습니다. 예수님께서는 교회와 세상에 대한 지배를 위해 그리스도와 사탄의 참혹한 전쟁이 있을 것을 예상하셨습니다.
Wherever Jesus is confessed as conqueror over sin, hell and death, Satan loses his arrogated position. Thus for the sake of self-maintaining the devil mobilizes all his dark forces to silence a Church confessing Christ in this world. In his pernicious plan the enemy adopts a double strategy. On the one hand he oppresses her by external opponents. She will be persecuted. In our days she is persecuted mainly in Communist and Islamic states.
예수님이 죄와 지옥과 죽음의 세력을 정복하는 분으로 고백될 때 사탄은 그가 탈취한 지위를 상실하게 됩니다. 그래서 사탄은 자신의 세력을 유지하기 위해서 자기의 어두움의 세력들을 총동원하여 교회로 하여금 그리스도를 세상에서 고백하지 못하도록 합니다. 사탄은 그의 파괴적인 계획을 세우고 이중적인 전략을 채택합니다. 한 편으로는 외적인 적대세력들을 통해 교회를 억압합니다. 교회는 박해를 당합니다. 교회는 지금 주로 공산주의와 이슬람에 의해서 박해를 당합니다.
On the other hand the Enemy wages an even more dangerous attack: The confession of Christ is to be eroded from inside. Thus the same terms are used by which the Gospel traditionally has been expressed in an orthodox sense. But now they are filled with a different content. Salvation from sin is changed to become political liberation. The name "Jesus Christ" is connected with modern concepts: Jesus the teacher of a new moral, Jesus, the champion of the oppressed people, Christ the revolutionary. In this way attempts are made to dethrone Jesus by a theological palace revolution within the churches. They try to replace Him by other powers that assume spiritual authority over them.
다른 한편으로는 원수가 모다 위험한 공격을 시도합니다. 그리스도에 대한 고백이 내적으로 침식하도록 만듭니다. 복음이 정통적인 의미로 표현되던 전통적인 용어들을 사용하기는 합니다. 그러나 다른 의미를 지니게 합니다. 결국 죄로부터의 구원이 정치적인 자유로 바꾸어집니다. “예수 그리스도” 라는 이름이 현대적인 의미를 지니게 합니다. 즉 예수가 새로운 윤리의 선생으로, 억압받는 백성들의 옹호자로 그리스도가 혁명가로 나타나게 합니다. 이와 같은 신학적인 혁명의 방법으로 예수를 보좌에서 끌어내립니다. 결국 그리스도를 몰아내고 영적인 권위를 지녔다고 주장하는 다른 세력들을 내 세우는 시도까지 합니다.
This twofold threat from outside and inside has accompanied the Church's way during all centuries since the days of the Apostles. It is going to find its climax in the apocalyptic temptation and tribulation at the close of this age by the Antichrist. But just in view of such a gloomy background we are comforted by the promise which Jesus gave at the confession of Simon Bar-Jona: "On this rock I will build my Church, and the powers of death will not prevail against her." It is assuring that the Church in her witness has an unchangeable doctrinal foundation in confessional statements. These will prove to be solid rocks if they are revived by courageous acts of confessing Christ today.
이와 같은 외부적이고 내부적인 이중적인 위협이 사도시대 이후 모든 시대에 계속해서 교회의 가는 길에 함께 했습니다. 그 절정이 이 시대 말에 적 그리스도에 의해서 계시적인 유혹과 재난으로 나타날 것입니다. 이와 같은 어두운 상황에서도 우리들은 바요나 시몬의 고백을 들으시고 예수님께서 그에게 주신 약속으로 인해 위로와 격려를 받게 됩니다. “내가 이 반석 위에 내 교회를 세우리니 음부의 권세가 이기지 못하리라.” 이 말씀은 교회가 신앙적인 고백을 하므로 변하지 않는 교리적인 기반을 지니고 있다는 확신을 줍니다. 이와 같은 신앙적인 고백이 오늘에 와서도 흔들리지 않고 계속해서 고백된다면 그것은 튼튼한 바위가 될 것입니다.
When did Peter become the confessor and reliable rock of the early Church? It was when he together with his fellow apostle John was prosecuted by the High Court in Jerusalem, and finally when he became a martyr during Nero's persecution in Rome.
베드로가 언제 신앙의 고백자가 되었고 베드로가 언제 초대교회의 믿을만한 반석이 되었습니까? 그것은 그가 사도 요한과 함께 예루살렘의 고등법정에 의해 처벌을 받고 나중에는 네로에 의해 로마에서 박해를 받아 순교하게 될 때에 되어졌습니다.
Similar experiences have been made by confessors and martyrs of all branches of the Church throughout her bi-millennial course. The Korean Church has contributed remarkably to the honorary records of martyrdom three times in her history.
비슷한 경험들이 지난 2천년 동안 모든 종류의 교회들의 신앙고백과 순교자들에 의해서 경험되었습니다. 한국교회는 세 번의 영광스러운 순교의 기록을 역사 가운데 남기게 되었습니다.
Firstly: Quite early Catholic Christians were martyred under the Ming dynasty early in the 19th century.
첫 번째는 19세기 초 천주교 신자들이 조선 왕조 때 순교를 당한 일이었습니다.
Secondly: staunch Protestants in the 20th century who confessed of Christ to be the only Lord were tortured and killed, because they resisted to join Japanese Shinto worship.
두 번째는 20세기에 충실한 개신교도들이 그리스도만이 유일한 주님이라고 고백하면서 일본의 신사참배를 거부함으로 고문을 당하고 죽임을 당한 일입니다.
Thirdly: many more Christians were slaughtered brutally by Korean Communists. I was deeply impressed when I read the wonderful testimony of pastor Yang-Won Sohn and his two sons it is recorded in the book of his daughter Dong-Hee Sohn: "My Cup Overflows".
세 번째는 더 많은 그리스도인들이 한국의 공산당들에 의해 무자비하게 처형을 당한 일이었습니다. 저는 손양원 목사님과 그의 두 아들의 놀라운 신앙고백을 읽으면서 깊은 감동을 받았습니다. 그의 딸 손동희 여사가 쓴 “나의 아버지 손양원 목사”("My Cup Overflows")에 기록이 되어 있습니다.
One fellow prisoner of pastor Yang-Won Sohn, Chang-Soo Kim, later told what he experienced with him during his last days in prison: "He could hardly sleep that night because of the excruciating pain from beating. He suffered from high fever and was near death. But in the midst of moaning, he never forgot to witness about Christ to others in the cell. He encouraged everyone in a soft voice: ‘All of you, believe in Jesus, and let's go to heaven together.' "
손양원 목사님과 함께 감옥에 갇혀있던 김창수 라는 청년이 자기가 만난 손양원 목사님의 마지막 며칠 동안의 모습을 후에 다음과 같이 이야기했습니다. “그분은 매를 심하게 맞아서 극심한 고통으로 인해 밤에 잠을 잘 수가 없었다. 그는 열이 너무 높아서 고통을 당했는데 거의 죽게 되었다. 그러나 극심한 신음 가운데서도 감옥의 다른 죄수들에게 그리스도를 전하는 것을 잊지 않았다. 그는 모두에게 부드러운 목소리로 다음과 같이 말했다. ‘여러분들 예수님을 믿으십시요. 그래서 함께 하늘로 가십시다.’ ”
My dear listeners: Your present circumstances here in South Korea are quite different from that situation of violent persecution in which that confession was made. But in the deepest analysis the situation of the Church is similar at all times, and here it is only 45 km away. The confession of Jesus Christ is contested in manifold ways both in words and in deeds. For its claim that Jesus is our only Redeemer and Lord is not acceptable in our secular and syncretistic climate.
사랑하는 성도 여러분들. 지금 여기 남한이 처한 상황은 신앙고백이 분명하게 고백되었던 극심한 박해의 상황과는 아주 다르다고 생각합니다. 그러나 깊은 깊이 분석하면 교회가 처한 상황은 언제나 항상 비슷하다고 생각합니다. 우리가 처한 상황은 45km 차이뿐입니다. 예수그리스도에 대한 고백은 말로 그리고 행동으로 여러가지 방식으로 다루어지고 있습니다. 사실 예수님께서 유일한 구세주요 주님이라는 주장은 지금의 세속적이고 혼합주의적인 상황에서는 받아드려지지 않습니다.
Thus we, too, are called upon to stand up for Jesus like all confessors throughout the history of the Church. We are summoned to shun neither contempt nor persecution, but to confess with Peter: "You are the Christ, the Son of the living God." "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8) Amen!
그러므로 우리들은 지금 교회 역사에 나타났던 신앙의 고백자들처럼 예수님을 위하여 일어나야 할 것을 부름 받고 있다고 생각합니다. 우리들을 지금 멸시를 당하거나 핍박을 당하는 것을 피하지 말도록 부름 받고 있습니다. 우리들을 지금 베드로처럼 고백하기를 부름 받고 있습니다. “주는 살아계신 하나님의 아들이시니이다.” “예수 그리스도는 어제나 오늘이나 영원토록 동일하시니라”(히13:8). 아멘!
“Jesus Christ - The Rock of the Church” Matthew 16:13-18 Dr. Peter P. J. Beyerhaus June 2016. 6.5 Yoido Full Gospel Church and June 6.12 Korea Central Church and, Myong Seong Church.
Our Bible text starts with an important question which is central to the Christian faith: "Who do people say the Son of Man is?" "Son of Man" is a mysterious name which Jesus used to refer to his own person. With other words he asked his disciples: "Who is Jesus for Nazareth?"
I. The question about Jesus is crucial to every human being.
The moment which Jesus had chosen to ask his question was a critical one. It marked a turning point in his earthly career. He had finished his work in Galilee. He had evangelized, taught, healed the sick, and fed the multitude. This had involved him in encounters with individuals and groups. During each of those encounters with him it became evident: The One, who is standing here, speaking and acting, is an extra-ordinary person. You cannot meet him without being touched in the depth of your heart.
The first existential response was given by the disciples when Jesus called them on the shore of Lake Gennesaret. The Gospels report: "Immediately they left their nets and followed Him" (Matth. 4:20).
An encounter with opposite result is recorded in the story preceding our text (16:1-12). Here the leaders of the theological groupings amongst the Jews had come to Jesus: The Pharisees and Sadducees. They, too, felt deeply challenged by Him; but they refused to respond appropriately.
Now Jesus moves on to the second question. This one is addressed to his disciples themselves: "But who do you say that I am?"
In asking His question in such direct way He makes it quite clear: With regard to His identity Jesus expects one authentic answer from His disciples. The correct reply to this question decides upon the eternal destiny of each hearer of the Gospel - then and now.
II. The Church lives by the truth of Peter's confession
When Jesus had asked his disciples: "But who do you say that I am?" Simon steps forward and makes a confession for which Jesus calls him "blessed". He even gives him a new name, Kephas. That is the original Aramaic form of the Greek word "petra" = rock. From it the personal name Petros derived. Jesus says: "On this rock I will build my Church."
When calling Simon "Peter", Jesus promises to him an honorable place of future responsibility: "I will give you the keys of the kingdom of heaven."
Peter's confession contains two basic affirmations:
Firstly he affirms that Jesus is no one less but Israel's expected Messiah. He is that future King who in the power of God's Spirit would accomplish Israel's spiritual and physical redemption.
Now Peter enlarges his former affirmation by a second one of even greater significance: "… and you are the Son of the living God!"
The Messiah is not only the greatest representative of the human race. Far more: He comes from God Himself. He is even God's Son, and as such He shares in the divine nature of God the Father himself.
Why did the death of Christ have saving power for all mankind? The reason is this: Jesus is the "Immanuel", the "God with us".
Peter's confession is a statement which he never would have arrived at from his own mind. "Blessed are you, Simon Bar-Jona", Jesus praises him, "because this was not revealed to him by a human being but by my Father in heaven!"
The confession of Peter is a gift of grace that comes from God the Father through the Holy Spirit. A person, who has received this gift of faith in Jesus Christ, possesses an inner assurance that cannot be shaken. The one thing that matters now is that you live consistently with that spiritual knowledge of Christ.
Let us now move to the third lesson from our text:
III. Only by upholding Peter's confession the Church will resist demonic opposition
We would not perceive the weight of our gospel text if we do not notice its dramatic conclusion. It contains a prophetical warning: Together with Jesus' pledge to Peter He also alerts him to a mortal danger: The same Church that Jesus will build with Peter will become subject to satanic attacks. Jesus presupposes the relentless battle between Christ and Satan for the dominion over Church and world.
Wherever Jesus is confessed as conqueror over sin, hell and death, Satan loses his arrogated position. Thus for the sake of self-maintaining the devil mobilizes all his dark forces to silence a Church confessing Christ in this world.
In his pernicious plan the enemy adopts a double strategy. On the one hand he oppresses her by external opponents. She will be persecuted. In our days she is persecuted mainly in Communist and Islamic states.
On the other hand the Enemy wages an even more dangerous attack: The confession of Christ is to be eroded from inside. Thus the same terms are used by which the Gospel traditionally has been expressed in an orthodox sense. But now they are filled with a different content.
Salvation from sin is changed to become political liberation. The name "Jesus Christ" is connected with modern concepts: Jesus the teacher of a new moral, Jesus, the champion of the oppressed people, Christ the revolutionary. In this way attempts are made to dethrone Jesus by a theological palace revolution within the churches. They try to replace Him by other powers that assume spiritual authority over them.
This twofold threat from outside and inside has accompanied the Church's way during all centuries since the days of the Apostles. It is going to find its climax in the apocalyptic temptation and tribulation at the close of this age by the Antichrist. But just in view of such a gloomy background we are comforted by the promise which Jesus gave at the confession of Simon Bar-Jona: "On this rock I will build my Church, and the powers of death will not prevail against her."
It is assuring that the Church in her witness has an unchangeable doctrinal foundation in confessional statements. These will prove to be solid rocks if they are revived by courageous acts of confessing Christ today.
When did Peter become the confessor and reliable rock of the early Church? It was when he together with his fellow apostle John was prosecuted by the High Court in Jerusalem, and finally when he became a martyr during Nero's persecution in Rome.
Similar experiences have been made by confessors and martyrs of all branches of the Church throughout her bi-millennial course.
The Korean Church has contributed remarkably to the honorary records of martyrdom three times in her history:
Firstly: Quite early Catholic Christians were martyred under the Ming dynasty early in the 19th century. -
Secondly: staunch Protestants in the 20th century who confessed of Christ to be the only Lord were tortured and killed, because they resisted to join Japanese Shinto worship.
Thirdly: many more Christians were slaughtered brutally by Korean Communists. I was deeply impressed when I read the wonderful testimony of pastor Yang-Won Sohn and his two sons it is recorded in the book of his daughter Dong-Hee Sohn: "My Cup Overflows".
One fellow prisoner of pastor Yang-Won Sohn, Chang-Soo Kim, later told what he experienced with him during his last days in prison: "He could hardly sleep that night because of the excruciating pain from beating. He suffered from high fever and was near death. But in the midst of moaning, he never forgot to witness about Christ to others in the cell. He encouraged everyone in a soft voice: ‘All of you, believe in Jesus, and let's go to heaven together.' "
My dear listeners: Your present circumstances here in South Korea are quite different from that situation of violent persecution in which that confession was made. But in the deepest analysis the situation of the Church is similar at all times, and here it is only 45 km away. The confession of Jesus Christ is contested in manifold ways both in words and in deeds. For its claim that Jesus is our only Redeemer and Lord is not acceptable in our secular and syncretistic climate.
Thus we, too, are called upon to stand up for Jesus like all confessors throughout the history of the Church. We are summoned to shun neither contempt nor persecution, but to confess with Peter: "You are the Christ, the Son of the living God." "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8) Amen!
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