나바르 매일미사 독서/묵상

4th Sunday of Advent, Cycle A

1st Reading: Isaiah 7:10-14

The Sign of Immanu-el (Continuation)
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[10] Again the Lord spoke to Ahaz, [11] ”Ask a sign of the Lord your God; let it
be deep as Sheol or high as heaven.” [12] But Ahaz said, “I will not ask, and I
will not put the Lord to the test.” [13] And he said, “Hear then, 0 house of David!
Is it too little for you to weary men, that you weary my God also? [14] Therefore
the Lord himself will give you a sign. Behold, a young woman shall conceive and
bear a son,and shall call his name Immanu-el.

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Commentary:

7:10-17. Even though the king did not listen, the Lord offers him a sign that he
has no reason to fear the threats made by the kings of Israel and Syria: a maiden
will conceive and bear a son, who will be called Immanuel; within a few years,
before the boy reaches the age of reason, the two kingdoms that Ahaz fears will
be laid low, and Judah will enjoy even greater prosperity than it had prior to the
Assyrian threat.

7,10-17. 비록 이 임금[즉, 아하즈(Ahaz )]은 귀를 기울이지 않지만, 주님께서는 그에게,
이스라엘 왕국과 시리아의 임금들에 의하여 만들어지는 위협들을 두려워할 이유를
그가 가져야 할 필요가 전혀 없다는, 한 개의 표징(a sign)을 다음과 같이 제시하십니다:
한 처녀(a maiden)가 임마누엘(immanuel)(*)로 불리게 될, 한 명의 아들을 수태하여 품을
것이며, 그리하여 몇 년 안에, 이 소년이 이성 연령(the age of reason, 철들 나이)에
도달하기 전에, 아하즈(Ahaz)가 두려워하는 이 두 나라들이 싸움을 그만두게 될 것이며,
그리하여 유다 왕국은 아시리아의 위협 이전에 자신이 가졌던 번성보다 더 커다란 번성을
향유할 것이다.

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(*) 번역자 주: "임마누엘(Immanuel)"은 "하느님께서 우리들과 함께 계신다(God is
with us)" 라는 뜻이다.
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The prophet’s words, which at the time and taken literally would have been easy
enough for the protagonists to understand, can have further significance: and as
Revelation develops this becomes clearer. Verse 14 has three elements in it
which, taken separately and together, can be read as a sign of peace and
salvation--the mother, the child, and his name; “Immanuel”. The mother is a
maiden, that is, a young woman who has had no children previously. This could
refer to the young wife of Ahaz or to some other young woman. In any event, by
setting her pregnancy in the context of a sign given to the king, the point is that
something quite important is involved. It is not surprising, therefore, that, to stress
this, later interpreters, particularly those who translated the text into Greek in the
second century BC, translated the Hebrew word for “young woman” into the Greek
word for “virgin”. Later, the evangelists St Matthew (Mt 1:23) and St Luke (Lk
1:26-31) indicated that the virginity of Mary was the sign that her son was the
Messiah, the true God with us, who brings salvation.

그 시기에 그리고 글자 그대로 받아들여졌을 때에 지도자들이 이해하기에 충분할
정도로 쉬웠을, 이 예언자의 말들은 한층 더한 의미(significance)를 가질 수 있으며,
그리고 요한 묵시록(Revelation)이 전개하듯이 이것은 더 분명하게 됩니다. 제14절은
그 안에, 개별적으로 그리고 함께 취하여지는, 평화(peace)와 구원(salvation)에 대한
한 개의 표징(a sign)으로서 읽힐 수 있는, 어머니, 아이 그리고 그의 이름 "임마누엘
(Immanuel)"이라는, 세 개의 요소들을 가지고 있습니다. 이 어머니는 어떤 처녀
(a maiden), 즉, 이전에 자녀들을 전혀 가진 적이 없는 어떤 젋은 여인(a young
woman)을 말합니다. 이것은 아하즈의 젊은 아내에 대한 혹은 어떠한 다른 젊은
여인에 대한 언급일 수 있었습니다. 여하튼, 이 임금에게 주어졌던 한 개의 표징
(a sign)인 문맥 안에 그녀의 임신을 설정함으로써 상당히 중요한 그 무엇이
개입되어 있다는 것이 바로 그 요지입니다. 그러므로, 바로 이 점을 강조하기
위하여, 이후의 해석자들이, 특히 기원전 2세기에 이 본문을 그리스어로
번역하였던 자들이, "어떤 젊은 여인(a young woman)"을 나타내는 히브리어
단어를 "동정녀(virgin)"를 나타내는 그리스어 단어로 번역하였던 것은 결코
놀라운 일이 아닙니다. 이후에, 복음사가 성 마태오(마태오 복음서 1,23)와
성 루카(루카 복음서 1,26-31)는 마리아의 동정성(the virginity of Mary)이
그녀의 아들이, 구원을 가져다 주시는, 우리들과 함께 계시는 참 하느님이신,
메시아였다는 표징(the sign)이었음을 지적하였습니다(indicated).

The child, the son, is the most significant part of the sign. If the prophecy refers
to the son of Ahaz, the future King Hezekiah, it would be indicating that his birth
will be a sign of divine protection, because it will mean that the dynasty will
continue. If it refers to another child, not yet known, the prophet’s words would
mean that the child’s birth could manifest hope that “God was going to be with
us”, and his reaching the age of discretion (v. 16) would indicate the advent of
peace; the child’s birth would, then, be the sign that “God is with us”. In the New
Testament, the deeper meaning of these words find fulfillment: Mary is Virgin and
Mother, and her Son is not a symbol of God’s protection but God himself who
dwells among us.

아들인 이 아이는 이 표징(the sign)의 가장 의미있는 (significant) 부분입니다.
만약에 이 예언이, 미래의 임금 히즈키야(Hezekiah)인 아하즈(Ahaz)의 아들에 대한
언급이라면, 그의 출생이 하느님의 보호라는 한 표징(a sign)일 것임을 나타내고 있을
것인데, 왜냐하면 이것은 이 왕국이 지속할 것임을 뜻할 것이기 때문입니다. 만약에
이것이, 아직은 알려지지 않은, 또다른 아이에 대한 언급이라면, 이 예언자의 말들은
이 아이의 출생이 "하느님께서 우리들과 함께 계시고자 하셨다" 라는 희망을 드러낼
수 있음을 뜻하며, 그리하여 그가 분별의 연령(the age of discretion, 주: 영·미 법에서는
14세)(제16절)에 도달함은 평화의 도래(advent)를 나타낼 것이며, 그리하여, 이러한
방식으로, 이 아이의 출생은 "하느님께서 우리들과 함께 계신다" 라는 표징일 것입니다.
신약 성경에서, 이러한 말들의 더 깊은 의미는 다음과 같은 구현을 발견합니다: 마리아는
동정녀이고 어머니, 그리고 그녀의 아드님께서는 하느님의 보호에 대한 어떤 상징이
아니라 우리들 사이에 거주하시는 하느님 당신 자신이시다.

The word “Immanuel" is a prophetic indication of the revelation that the child’s
birth implies, just as the names of Isaiah’s sons also contain revelation --
Shear-jashub, which means “a remnant shall return” (7:3), and Mahershalal-
hash-baz, meaning “the spoil speeds, the prey hastens” (8:1-3). In the New
Testament, the name conveys the joyful news that Jesus is truly “God with us”.

"임마누엘(Immauel)" 이라는 단어는, "남은 자가 돌아올 것이다(a remnant shall return)"
(7,3)를 뜻하는 스아르 야숩(Shear-jashub), 그리고 "약탈물은 재빨리, 노략물은 날래게"
(8,1-3)를 뜻하는 마헤르 살랄 하스 바즈(Mahershalal-hash-baz)라는, 이사야의 아들들의
이름들이 이 계시를 또한 포함하고 있는 것과 꼭 마찬가지로, 이 아이의 출생이 의미하는
바로 이 계시(the revelation)에 대한 한 개의 예언적 암시(indication)입니다. 신약 성경에서,
이 이름은 예수님이 진실로 "우리들과 함께 계시는 분"이라는 기쁜 소식을 전달합니다
(conveys).

Christian tradition has treated this lsaian oracle with great reverence: “Learn from
the prophet himself how all this could come to pass. Does it, perhaps, follow the
laws of nature? Absolutely not, replies the prophet: 'Behold, a virgin.... What a
miracle! A virgin will become a mother and remain a virgin! [...] It is fitting that he
who enters into human life to save all mankind [...] should be born of a woman of
perfect integrity who has given herself wholly to Him” (St Gregory of Nyssa, "In
Diem Natalem Christi", 1136).

그리스도교 전통은 다음과 같은 커다란 공경(reverence)과 함께 바로 이 을 다루어 왔습니다: "어떻게 바로 이러한 것 모두가 일어나게 될 수 있는지를
이 예언자 자체(himself)로부터 배우도록 하라. 혹시 이것이 자연의 법을 뒤따르는 것일까?
절대로 그렇지 않은데, 이 예언자는 다음과 같이 답변한다: '보십시오, 한 동정녀가 ...'
한 개의 기적을! 한 동정녀가 한 어머니가 될 것이며 그리고 한 동정녀로 남아있을 것임을!
[...] 모든 인류를 구하기 위하여 인간의 생명(human life) 안쪽으로 들어오실 분께서는
그녀 자신을 전적으로 당신께 제공하였던, '사욕편정
(私慾偏情, concupiscence)의 부재(perfect integrity)'를 지닌 한 여인으로부터
출생하셔야만 합니다" [니사의 성 그레고리오(St Gregory of Nyssa), "In Diem
Natalem Christi", 1136].

Therefore, expounding the Church’s interpretation, the Second Vatican Council
has this to say: “The Holy Scriptures of both the Old and the New Testament,
as well as ancient Tradition, show the role of the Mother of the Savior in the
economy of salvation in an ever clearer light and draw attention to it. The books
of the Old Testament describe the history of salvation, by which the coming of
Christ into the world was slowly prepared. These earliest documents, as they
are read in the Church and are understood in the light of a further and full reve-
lation, bring the figure of the woman, Mother of the Redeemer, into a gradually
clearer light. When it is looked at in this way, she is already prophetically
foreshadowed in the promise of victory over the serpent which was given to our
first parents after their fall into sin (cf. Gen 3:15). Likewise she is the Virgin who
shall conceive and bear a son, whose name will be called Immanuel (Is 7:14;
Mic 5:2-3; Mt 1:22-23). She stands out among the poor and humble of the Lord,
who confidently hope for and receive salvation from Him. With her the exalted
Daughter of Sion, and after a long expectation of the promise, the times are
fulfilled and the new economy established, when the Son of God took a human
nature from her, that He might in the mysteries of His flesh free man from sin”
("Lumen Gentium", 55). 00">이사야의
>완미한(즉,

그러므로, 교회의 해석(the Church's interpretation)을 상세히 설명하면서, 제2차
바티칸 공의회(the Second Vatican Council, 1962-1965년)는 다음과 같이 말하고자
이 절(이사야 7,14)을 가집니다: "오래된 성전(사도전승)(ancient Tradition)뿐만이
아니라 구약 및 신약 성경 둘 다의 성경 본문들은 한 개의 언제나 더 분명한 빛으로
구원의 섭리(the economy of salvation)에 있어 구세주의 어머니의 역할을 보여주며
그리고 이 역할로 주의를 잡아끈다. 구약 성경의 경전들은 구원의 역사를 서술하는데,
바로 이 역사에 의하여 세상 안쪽으로 그리스도의 오심이 천천히 준비되었다. 바로
이러한 가장 초기의 문헌들은, 그들이 교회 안에서 읽히고 그리고 어떤 더 나은 그리고
충만한 계시의 빛 안에서 이해됨에 따라, 구세주의 어머니라는 이 여인의 표상(figure)을
어떤 점진적으로 더 분명한 빛 안쪽으로 데려온다(bring). 이 표상이 바로 이러한
방식으로 고찰되어졌을 때에, 그녀는 우리의 첫 번째 부모들에게, 그들이 죄 안쪽으로
떨어진 이후에, 주어졌던 그 뱀에 대한 승리의 약속 안에서 이미 예언적으로 예시(豫示)되고
있다(is foreshadowed) (창세기 3,15 참조). 마찬가지로 그녀는, 그의 이름이 장차
임마누엘 (Immanuel)이라고 불릴, 한 아들을 잉태하여 품어야만 하는 거룩한 동정녀
(the Virgin)이시다(이사야 7,14; 미카 5,2-3; 마태오 복음서 1,22-23). 그녀는,
당신으로부터 구원을 확신과 함께 희망하고 받아들이는, 주님의 가난하고 겸손한
자들 사이에서 두드러진다. 칭송받는 딸 시온(the Daughter of Sion, 시온의 딸)인
그녀와 함께, 그리고 이 약속에 대한 오랜 예상 이후에, 하느님의 아드님(성자, the
Son of God)(*)께서, 당신께서 당신의 육의 신비(mysteries of His flesh)들
안에서 죄로부터 사람을 구하시고자, 그녀로부터 한 인간의 본성을 취하셨을 때에, 바로
이 때(this times)들은 구현되고 그리고 새로운 섭리(new economy)가 제정된다"
[제2차 바티칸 공의회(the Second Vatican Council, 1962-1965년), 교회에 관한
교의 헌장, "인류의 빛(Lumen Gentium)", 제56항].

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(*) 번역자 주: "하느님의 아드님(성자, the Son of God)"과 "하느님의 아들들(the
sons of God)"의 차이점을 모르는 분들은 다음의 글들을 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/Son_of_God_vs_sons_of_God.htm
-----

The fact that the oracle was spoken in a specific historical context does not
mean that it does not have a more transcendental, that is, messianic meaning;
in the light of salvation history, past events should be read as part of God’s plan
of salvation and of its climax, the advent of Jesus Christ. Only by adopting this
viewpoint can we see that what happened in the Old Testament, taken as a
whole and many of the stages in it, are a prophecy of New Testament events,
a “preparation for the Gospel”. Therefore, a Christian reading of the text, which
in a way enjoys “hindsight" and gives a messianic interpretation to the
Immanuel Oracle, is perfectly compatible with its literal meaning.

이 신탁이 한 개의 구체적인 역사적 문맥 안에서 말해졌다는 사실이 이것이 어떤
더 나은 초자연적인, 즉, 메시아적 의미를 가지고 있지 않음을 뜻하지 않으며, 그리고
구원의 역사의 빛 안에서, 과거의 사건들은 구원에 대한 그리고, 예수 그리스도의
도래(advent)라는 구원의 정점(climax)에 대한 하느님의 계획의 일부분으로서
읽혀져야만 합니다. 오로지 바로 이러한 관점을 적용함으로써, 옛 계약(구약 성경)
안에서 발생하였던 바들은, 그 안에 있는 단계들에 대한 한 개의 전체 및 많은 일들로서
받아들임으로써, "복음(the Gospel)에 대한 준비"인, 새 계약(신약 성경) 사건들에 대한
한 개의 예언임을 우리는 이해할 수 있습니다. 그러므로, 어떤 방식으로 "뒤늦은 인지
(認知, hindsight)"를 향유하고(enjoy) 그리고 이 임마누엘 신탁(Immanuel Oracle)에
대한 어떤 메시아적 해석을 제시하는, 이 본문에 대한 한 그리스도인의 독서(a Christian
reading)는 그 자구적 의미와 완미하게(perfectly) 양립할 수 있습니다(compatible with).

The Words of the prophet, which find fulfillment in Christ, have been given many
lovely spiritual interpretations: “This Immanuel, born of the Virgin, eats curds and
honey, and asks each of us to provide him with the curds that he eats [...]. Our
good deeds, our sweet and noble words, are the honey eaten by the Immanuel
born of the Virgin [...]. For truly he consumes our good words and intentions and
actions, and feeds us, in turn, with a spiritual food that is greater and divine. As
soon as we realize that to welcome the Savior is a blessing, and open wide the
doors of our hearts, we will prepare for him the ‘honey’ and all his feast, and he
will bring us to the great feast of the Father in the kingdom of heaven, that is in
Christ Jesus" (Origen, "Homilae In Isaiam", 2, 2).

그리스도 안에서 구현을 발견하는 이 예언자의 말들에게 다수의 애정어린(lovely) 영적
해석들이 다음과 같이 이미 주어지고 있습니다: "이 동정녀에게서 태어나신, 바로 이
임마누엘께서는 엉긴 젖[응유(凝乳), curds]과 꿀(honey)(*)을 드시고, 그리고 [...]
당신께서 드시는 엉긴 젖[응유(凝乳)]를 당신께 제공해 줄 것을 우리들 각자에게
요청하신다. 우리의 좋은 행실들, 우리의 감미로운 그리고 고상한 말들은 [...] 이
동정녀에게서 태어나신 이 임마누엘에 의하여 먹히게 되는 바로 그 꿀이다. 이는 진실로
그분께서 우리의 선한 말들과 의향들 그리고 행동들을 드시며(consumes), 그리하여,
그 결과로서(in return), 더 훌륭하고 그리고 하느님으로부터 오는(divine) 어떤 영적인
음식을 우리에게 공급하시기(feeds) 때문이다. 구세주를 기쁘게 맏이하는 것이 한 개의
축복(a blessing)임을 우리가 알아차려, 그리하여 우리의 마음(hearts, 본심)들의 문들을
넓게 개방하기만 하면 곧바로, 우리는 그분을 위하여 '꿀'과 그분의 축제 모두를 준비할
것이며, 그리고 그분께서는 하늘 나라(the kingdom of heaven) 안에 있는, 즉 그리스도이신
예수님 안에 있는, 성부에 기인하는 커다란 축제(**)로 우리를 데려가실 것이다"
[오리게네스(Origen), "Homilae In Isaiam", 2, 2].

-----
(*) 번역자 주: "엉긴 젖[응유(凝乳), curds]과 꿀(honey)" 에 대하여서는,
(i) '고급 양식으로서 풍요의 상징'이라고 설명하고 있는 "새 번역 성경"의 주석과
(ii) '고급 양식으로서 풍요의 상징이고 목축 활동의 표징'이라고 설명하고 있는 "주석
성경"의 주석을 참조하라. 그러나 이와는 달리, 다음에 있는 NAB 주석은
(iii) '유다의 한 때 비옥한 벌판들을 목초지로 이미 바꾸어버린 재앙 이후에 살아남은
자들의 제한된 식단'이라고 설명하고 있다:
http://old.usccb.org/nab/bible/isaiah/isaiah7.htm

(**) 번역자 주:
(1) 여기서 말하는 커다란 축제는 바로 미사 성제 중의 "성찬 전례"를 말한다.

(2) "하늘(heaven)"에서 강생하신 성자 하느님이신 예수님께서, 당신의 공생활의 시작과
함께 지상의 죄인들을 위하여 지상에 개시하신 "하늘 나라(the kingdom of heaven)"
즉 "하느님의 나라(kingdom of God)"가 어디에 있는지 모르는 분들께서는 다음의 글들을
필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/KH_translation_errors.htm
-----

2nd Reading: Romans 1:1-7

Greeting
------------
[1] Paul, a servant of Jesus Christ, called to be an apostle, set apart
for the gospel of God [2] which he promised beforehand through his
prophets in the holy scriptures, [3] the gospel concerning his Son, who
was descended from David according to the flesh [4] and designated Son
of God in power according to the Spirit of holiness by his resurrection
from the dead, Jesus Christ our Lord, [5] through whom we have received
grace and apostleship to bring about the obedience of faith for the
sake of his name among all the nations, [6] including yourselves who
are called to belong to Jesus Christ: [7] To all God's beloved in Rome,
who are called to be saints: Grace to you and peace from God our Father
and the Lord Jesus Christ.

*********************************************************************************************
Commentary:

1-15. These opening verses of the letter are a combination of greeting,
introduction of the writer and the prologue to the entire text. The
passage deals with themes in no particular order--in line with the
style of some other Pauline letters, especially Romans itself.

Three matters are being covered here--Paul's introduction of himself,
and his plans to visit Rome (vv. 1, 5, 9-15); who the immediate
recipients are and their particular situation (vv. 6-8, 11, 15); and,
finally, Paul's purpose in writing to the faithful at Rome (outlined in
his greeting--vv. 2-4, 15 and, to a lesser degree, v. 9).

1-2. The word "gospel", which St Paul uses very often, here refers to
the purpose of his vocation: he has been designated to preach the
Gospel of God. This is obviously not a reference to the written
Gospels; he is speaking of something complex and profound, already
articulated by Christ in his preaching. Jesus said of himself that he
had come to bring Good News (cf. Mt 11:15; Mk 1:14-15; Lk 4:18; etc.),
as the prophets had foretold (especially is 61:1, which Jesus quoted).
"As an evangelizer, Christ first of all proclaims a kingdom, the
Kingdom of God; and this is so important that, by comparison,
everything else becomes 'the rest', which is 'given in addition' (cf.
Mt 6:33).

"As the kernel and center of this Good News, Christ proclaims
salvation, this great gift of God which is liberation from everything
that oppresses man but which is above all liberation from sin and the
Evil One" (Paul VI, "Evangelii Nuntiandi", 8 and 9).

When he was about to ascend into heaven, Jesus charged his Apostles
to proclaim the Good News (Mk 16:15; cf. Mt 28:19-20) which was to be
"the source of all saving truth and moral discipline" (Vatican II, "Dei
Verbum", 7). For the Apostles this Good News was nothing more or less
than Jesus Christ and his work of salvation. That is why the Gospel
(which the Church is given to hand on to all generations) is centered
on the life and teachings of Jesus Christ, as passed on to us by the
Apostles. "The promises of the New Alliance in Jesus Christ, the
teaching of the Lord and the Apostles, the Word of life, the sources of
grace and of God's loving kindness, the path of salvation--all these
things have been entrusted to her. It is the content of the Gospel, and
therefore of evangelization" ("Evangelii Nuntiandi", 15). Thus we can
say with St Thomas Aquinas (cf. "Summa Theologiae", I-II, q. 108, a.1;
"Commentary on Rom." 1, 1) that the core of the Gospel has to do with
uniting men and God, a union which takes a perfect form in Christ but
an imperfect one in us. The superiority of the Gospel over the Old Law
consists in the grace of the Holy Spirit, which Christ confers on us.
Therefore, the Gospel, to which the Apostles dedicated themselves, is,
at one and the same time, a series of truths revealed by our Lord, the
saving power of grace and the Church-in-action.

1. In addressing the Christians at Rome the Apostle uses, of his two
names--Saul and Paul--the one he has used since his first missionary
journey (cf. Acts 13:9), a Roman name indicating his Roman citizenship
(cf. Acts 16:37; 22:25-28). It was in fact quite common for Jews to use
two names--a national name, Hebrew or Aramaic, and another name,
Greek or Latin, for dealings with people from other countries in the Empire.
We find a number of examples of this in the New Testament--John-Mark,
Symeon-Niger (Acts 13:1), Tabitha-Dorcas (Acts 9:36), etc.

Paul, who had been born a Roman citizen, was deeply conscious of his
Jewish roots. He was of the tribe of Benjamin (Rom 11:1; Phil 3:5) and
bore the name of one of the most famous members of that tribe--King
Saul, son of Kish (Acts 13:21). He was well able to show his pride in
his Jewish descent (cf. 2 Cor 11:22; Gal 1:13-14) yet was ready to
become all things to all men in order to save even some (cf. 1 Cor
9:22).

St Paul wants to speak about Christ and his saving Gospel, but he
cannot avoid making reference to himself and the mission entrusted to
him; this he does by using three words which are full of meaning: he is
a "servant" of Jesus Christ, called by God to be his "apostle" (envoy),
"set apart" or designated by God to preach the Gospel. These three
words tell the whole story of his vocation, and each of them
encapsulates something of the mystery which Paul will expound in his
epistle--the mercy of God, who saves men, justifies them, sanctifies
them and sends them out.

"Servant": this title, also used by St James (Jas 1:1), St Peter (2 Pet
1:1) and St Jude (Jud 1), comes from the Old Testament. There the great
prophets and guides of the chosen people described themselves as
"servants" of Yahweh (cf., for example, Samuel: 1 Sam 3:9f; Abraham:
Ps 104:6; David: 2 Sam 24:10; Moses, Aaron, Solomon, etc.), and the
entire people of Israel is called the "servant" of God (Is 49:3); but most
prominently there is the Messiah, the "Servant" of God to the extent of
actually giving his life (Is 41:9; 42:1; 49:6; 53:11). In the world of the
Hebrew religion "servant of God" is the equivalent of "worshipper of
God", one who offers religious worship: this notion of servant did not
carry the overtones of inhuman debasement that it had in Greco-Roman
culture. When St Paul says that he is a "servant" (or "slave") of Jesus
Christ he is implicitly saying that he renders him religious adoration.

"종(servant)": 또한 성 야고보(야고보 1,1), 성 베드로(2베드로 1,1) 그리고
성 유다(유다 1)에 의하여 사용된 바로 이 칭호(title)는 구약 성경으로부터
유래합니다. 거기에 선택된 백성의 위대한 예언자들과 안내자들은 자기
자신들을 야훼의 "종" 들("servants" of Yahweh)(*)로서 묘사하였으며 (예를 들어,
사무엘: 1사무엘 3,9 및 이어지는 절; 아브라함: 시편 104(5),6; 다윗: 2사무엘 24,10;
모세, 아론, 솔로몬, 등을 참조하라), 그리고 이스라엘의 천체 백성은 하느님의
"종" 이라고 불리며(이사야 49,3); 그러나 거기서 가장 두드러지게(prominently)는,
현실태적으로(actually) 당신의 목숨을 제공하는 정도에까지 하느님의 "종" 이신
(이사야 41,9; 42,1; 49,6; 53,11), 메시아(Messiah)이십니다. 히브리 종교
(Hebrew religion)의 세계에 있어 "하느님의 종" 은, 경신덕적 예배(religious
worship)를 봉헌하는 자인 "하느님의 경배자(worshipper of God)" 와 등가
(the equivalent)이며, 그리고 종에 대한 바로 이러한 생각(notion)은, 그리스-
로마 문화(Greco-Roman culture)에 있어 이 표현이 가졌던, 비인간적 저하
(inhuman debasement)라는 배음(倍音, overtones)들을 전달하지 않았습니다.
성 바오로(St. Paul)가 자신이 예수 그리스도의 한 명의 "종" [혹은 "노예(slave)"]
이라고 말할 때에 그는 자신이 그분께 경신덕적 흠숭(religious adoration)을
드리고 있음을 암시적으로 말하고 있는 중입니다.

-----
(*) 번역자 주: "새 번역 성경" 에서는 "야훼의 종" 대신에 "당신 종"으로 번역된
것으로 파악이 되고 있다.
-----

"Apostle": this word designates preachers of the Gospel, particularly
the twelve chosen disciples of Jesus (cf. Mt 10:24 and Mk 3:16-19) it
was quite logically applied to Matthias when he became one of the
Twelve (Acts 1:25). Christ himself designated Paul an apostle when he
appeared to him on the road to Damascus (Acts 26:16-18; Gal 1:15-16),
called him to the faith and charged him with his mission to preach. By
describing himself as "called to be an apostle", St Paul is saying that
he is on an equal footing with the Twelve--for example, Peter, James
and John, whom he calls "pillars" of the Church (Gal 2:9)--since he
received his calling from Christ himself, as had been the case with the
other Apostles (cf. Acts 9:3-18), and not from the leaders of the
community of Antioch (Acts 13:2-3).

"Set apart": this refers to the mission entrusted to St Paul of
preaching the Gospel to the Gentiles. Possibly it also refers to Paul's
place in God's eternal plan; in this sense he can say that he was "set
apart" ever since he was in his mother's womb (Gal 1:15; cf. Jer 1:5;
Is 49:1).

St John Chrysostom comments on this verse as follows: "If Paul
constantly recalls his vocation it is in order to show his gratitude.
This gift, which he did not solicit, took him by surprise; he simply
obeyed and followed the divine inspiration. As regards the faithful,
they too, as he himself says, have been called to holiness" ("Hom.
on Rom", 1).

3-4. Scholars are now confident that in Rom 1:3-4 St Paul is quoting
from a Christological formula or hymn (like that in I Tim 3:16 or Phil
2:6-11)--probably used in the very earliest Christian liturgy. In these
two verses St Paul offers, as it were, a summary of Christology: Jesus
Christ, true God and true Man, is the Son sent by his Father God (v.
3). From all eternity he is God, equal to the Father, and in the
fullness of time he has taken up a human nature which was initially
capable of experiencing pain (v. 3) and was later glorified (v. 4).

The Incarnation did not involve any change, as far as the Word was
concerned, either in his divine nature (which he did not shed and which
did not alter) or in his being a Person distinct from the Father and the
Holy Spirit. However, by the Incarnation he assumed a human nature,
being born of a Virgin (cf. Lk 1:27, 35): and so the Son of God became
the Son of David, of the lineage of David. The phrase "according to the
flesh" actually emphasizes the lowliness which the Incarnation
implied--fragility, suffering, self-emptying, humiliation (cf. Jn 1:14
and note; Phil 2:7).

During Christ's life on earth prior to his Resurrection, although it was
united to the Word, his human nature, especially his body, was not
fully glorified. Moreover, although it is true that during that period
of his life he showed his divinity by his miracles (cf. In 2:11) and
by words confirmed by those miracles (cf. Jn 10:37ff), it is also true
that his human nature was to the forefront most of the time. After the
Resurrection, his human body and soul were fully glorified and there-
fore from then on his divine nature was the more apparent. This real
change which took place in Christ's human nature when he rose from
the dead, and the fact that his divinity became more manifest and he
was more easily recognized to be God, are captured in what St Paul
says here in v. 4.

The words "according to the Spirit of holiness" can refer both to
Christ's divine nature (in the same way as "according to the flesh"
refers to his human nature) and to the action of the Holy Spirit, whose
effects were more easily seen after the Resurrection, especially from
Pentecost onwards (cf. Jn 7:39 and note on same).

5. Here St Paul refers to the mission given him by God the Father
through Jesus Christ at the time of his conversion (cf. Acts 9:15) and
which he mentions explicitly in his letter to the Galatians (cf. Gal
2:7). Within the world-wide mission implied in being an apostle called
by Christ himself, St Paul was given a special mission of his own--to
be the Apostle of the Gentiles; he mentions this mission at the
beginning of this letter to show why he should be addressing the
Christians at Rome, a church which he had not founded.

The purpose and effect of the apostolic ministry is to bring about the
"obedience of faith": when a person believes, he submits his mind and
will to God's authority, freely accepting the truths which God proposes.
Apropos of this obedience proper to faith the Second Vatican Council
says: "'The obedience of faith' (Rom 16:26; cf. Rom 1:5; 2 Cor 10:5-6)
must be given to God as he reveals himself. By faith man freely commits
his entire self to God, making 'the full submission of his intellect and will
to God who reveals' (Vatican I, "Dei Filius", chap. 3) and willingly assen-
ting to the Revelation given by him. Before this faith can be exercised,
man must have the grace of God to move and assist him; he must have
the interior help of the Holy Spirit, who moves the heart and converts it
to God, who opens the eyes of the mind and 'makes it easy for all to
accept and believe the truth' (Second Council of Orange III, "De Gratia",
can. 7; "Dei Filius, ibid.")" (Vatican II, "Dei Verbum", 5).

7. "Called to be saints": literally "called saints". This is not just a
way of speaking: St Paul really is saying that Christians are "called"
in the same kind of way as the Israelites were so open called through
Moses (Num 10:14). In the Christians' case, the calling is to form the
new people of God, one of whose characteristic features is holiness.
Basing itself on this and other Pauline texts, the Second Vatican
Council has this to say: "As Israel according to the flesh which
wandered in the desert was already called the Church of God (cf. 2
Ezra 13:1; cf. Num 20:4; Deut 23:1 ff), so too, the new Israel, which
advances in this present era in search of a future and permanent city
(cf. Heb 13:14), is called also the Church of Christ (cf. Mt. 16:18)
[...]. The followers of Christ, called by God not in virtue of their works
but by his design and grace, and justified in the Lord Jesus, have been
made sons of God in the baptism of faith and partakers of the divine
nature, and so are truly sanctified" ("Lumen Gentium", 9 and 40).

This is in fact the basis of the "universal call to holiness". All
Christians, by virtue of their Baptism, should live in line with what
that means: they are called to be saints and their whole life should be
a pursuit of holiness: "In baptism, our Father God has taken possession
of our lives, has made us share in the life of Christ, and has given us
the Holy Spirit" (J. Escriva, "Christ Is Passing By, 128). "We are deeply
moved, and our hearts profoundly shaken, when we listen attentively to
that cry of St Paul: 'This is the will of God, your sanctification' (1 Thess
4:3). Today, once again, I set myself this goal and I also remind you
and all mankind: this is God's Will for us, that we be saints" ([St] J.
Escriva, "Friends of God", 294).

The formula "grace and peace" seems to be St Paul's own: it is a
combination of the usual Greek greeting at the start of letters and the
Hebrew shalom (peace). The Apostle uses this double greeting very
often (cf., for example, 1 Cor 1:3 2 Cor 1:2; Gal 1:3; Eph 1:2; etc). It
is a Christian greeting, referring to the gifts the Holy Spirit brings us.
Jewish and pagan greetings wished people material prosperity or
good fortune; the Apostle's are wishes for something higher--divine
benevolence, which comes in the form of the gift of sanctifying grace
and the virtues and gifts of the Holy Spirit, and interior peace, which
derives from reconciliation with God brought about by Christ. These
gifts, according to the Apostle, come to us from God our Father, and
from Jesus Christ, the Lord, who is equal to the Father. Thus we see
Christian life as being inserted in the intimate life of the Blessed
Trinity, for "grace and peace" came from the goodness and mercy of
God, by way of the Incarnation of the Word and the Redemption wrought
by him.

Gospel Reading: Matthew 1:18-24

The Virginal Conception of Jesus, and His Birth
---------------------------------------------------------------------
[18] Now the birth of Jesus Christ took place in this way. When His mother
Mary had been betrothed to Joseph, before they came together she was found
to be with child of the Holy Spirit; [19] and her husband Joseph, being a just
man and unwilling to put her to shame, resolved to send her away quietly. [20]
But as he considered this, behold, an angel of the Lord appeared to him in a
dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that
which is conceived in her is of the Holy Spirit; [21] she will bear a son, and you
shall call His name Jesus, for He will save His people from their sins." [22] All
this took place to fulfill what the Lord had spoken by the prophet: [23] "Behold,
a virgin shall conceive and bear a son and His name shall be called Emmanuel"
(which means God with us). [24] When Joseph woke from sleep, he did as the
angel of the Lord commanded him.

*********************************************************************************************
Commentary:

18. St. Matthew relates here how Christ was conceived (cf. Luke 1:25-38): "We
truly honor and venerate (Mary) as Mother of God, because she gave birth to a
person who is at the same time both God and man" ("St. Pius V Catechism",
I, 4, 7).

According to the provisions of the Law of Moses, engagement took place about
one year before marriage and enjoyed almost the same legal validity. The
marriage proper consisted, among other ceremonies, in the bride being brought
solemnly and joyously to her husband's house (cf. Deuteronomy 20:7).

From the moment of engagement onwards, a certificate of divorce was needed
in the event of a break in the relationship between the couple.

The entire account of Jesus' birth teaches, through the fulfillment of the
prophecy of Isaiah 7:14 (which is expressly quoted in verses 22-23) that: 1)
Jesus has David as His ancestor since Joseph is His legal father; 2) Mary is
the Virgin who gives birth according to the prophecy; 3) the Child's conception
without the intervention of man was miraculous.

19. "St. Joseph was an ordinary sort of man on whom God relied to do great
things. He did exactly what the Lord wanted him to do, in each and every event
that went to make up his life. That is why Scripture praises Joseph as `a just
man'. In Hebrew a just man means a good and faithful servant of God, someone
who fulfills the divine will (cf. Genesis 7:1; 18:23-32; Ezekiel 18:5ff.; Proverbs
12:10), or who is honorable and charitable toward his neighbor (cf. Tobias 7:6;
9:6). So a just man is someone who loves God and proves his love by keeping
God's commandments and directing his whole life towards the service of his
brothers, his fellow men" ([St] J. Escriva, "Christ Is Passing By", 40).

Joseph considered his spouse to be holy despite the signs that she was going
to have a child. He was therefore faced with a situation he could not explain.
Precisely because he was trying to do God's will, he felt obliged to put her away;
but to shield her from public shame he decided to send her away quietly.

Mary's silence is admirable. Her perfect surrender to God even leads her to the
extreme of not defending her honor or innocence. She prefers to suffer suspicion
and shame rather than reveal the work of grace in her. Faced with a fact which
was inexplicable in human terms she abandons herself confidently to the love
and providence of God. God certainly submitted the holy souls of Joseph and
Mary to a severe trial. We ought not to be surprised if we also undergo difficult
trials in the course of our lives. We ought to trust in God during them, and
remain faithful to Him, following the example they gave us.

20. God gives His light to those who act in an upright way and who trust in His
power and wisdom when faced with situations which exceed hu- man understan-
ding. By calling him the son of David, the angel reminds Joseph that he is the
providential link which joins Jesus with the family of David, according to Nathan's
messianic prophecy (cf. 2 Samuel 7:12). As St. John Chrysostom says: "At the
very start he straightaway reminds him of David, of whom the Christ was to
spring, and he does not wish him to be worried from the moment he reminds him,
through naming his most illustrious ancestor, of the promise made to all his
lineage" ("Hom. on St. Matthew", 4).

"The same Jesus Christ, our only Lord, the Son of God, when He assumed
human flesh for us in the womb of the Virgin, was not conceived like other men,
from the seed of man, but in a manner transcending the order of nature, that is,
by the power of the Holy Spirit, so that the same person, remaining God as He
was from eternity, became man, which He was not before" ("St. Pius V
Catechism", I, 4, 1).

21. According to the Hebrew root, the name Jesus means "savior". After our
Lady, St. Joseph is the first person to be told by God that salvation has begun.

"Jesus is the proper name of the God-man and signifies `Savior'--a name given
Him not accidentally, or by the judgment or will of man, but by the counsel and
command of God" [...]. All other names which prophecy gave to the Son of God
-- Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace (cf.
Isaiah 9:6)--are comprised in this one name Jesus; for while they partially
signified the salvation which He was to bestow on us, this name included the
force and meaning of all human salvation" ("St. Pius V Catechism", I, 3, 5 and
6).

23. "Emmanuel": the prophecy of Isaiah 7:14, quoted in this verse, foretold about
700 years in advance that God's salvation would be marked by the extraordinary
event of virgin giving birth to a son. The Gospel here, therefore, reveals two truths.

First, that Jesus is in fact the God-with-us foretold by the prophet. This is how
Christian tradition has always understood it. Indeed the Church has officially
condemned an interpretation denying the messianic sense of the Isaiah text (cf.
Pius VI, Brief, "Divina", 1779). Christ is truly God-with-us, therefore, not only
because of His God-given mission but be- cause He is God made man (cf. John
1:14). This does not mean that Jesus should normally be called Emmanuel, for
this name refers more directly to the mystery of His being the Incarnate Word.
At the Annunciation the angel said that He should be called Jesus, that is,
Savior. And that was the name St. Joseph gave Him.

The second truth revealed to us by the sacred text is that Mary, in whom the
prophecy of Isaiah 7:14 is fulfilled, was a virgin before and during the birth itself.
The miraculous sign given by God that salvation had arrived was precisely that
a woman would be a virgin and a mother at the same time.

"Jesus Christ came forth from His mother's womb without injury to her maternal
virginity. This immaculate and perpetual virginity forms, therefore, the just theme
of our eulogy. Such was the work of the Holy Spirit, who at the conception and
birth of the Son so favored the Virgin Mother as to impart fruitfulness to her while
preserving inviolate her perpetual virginity" ("St. Pius V Catechism", I, 4, 8).

*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.

[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태,
출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다. 그리고 본문 중의 우리말 번역문에
대한 저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]