4th Sunday of Easter (Divine Mercy Sunday) - Cycle A
1st Reading: Acts 2:14a, 36-41
Peter's Address (Continuation)
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[14a] But Peter, standing with the Eleven, lifted up his voice and addressed them,
[36] Let all the house of Israel therefore know assuredly that God has made Him
both Lord and Christ, this Jesus whom you crucified."
The Baptism
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[36] Let all the house of Israel therefore know assuredly that God has made him
both Lord and Christ, this Jesus whom you crucified." [37] Now when they heard
this they were cut to the heart, and said to Peter and the rest of the Apostles,
"Brethren, what shall we do?" [38] And Peter said to them, "Repent, and be bap-
tized every one of you in the name of Jesus Christ for the forgiveness of your sins;
and you shall receive the gift of the Holy Spirit. [39] For the promise is to you and
to your children and to all that are far off, every one whom the Lord our God calls
to Him." [40] And he testified with many other words and exhorted them, saying,
"Save yourselves from this crooked generation." [41] So those who received his
word were baptized, and there were added that day about three thousand souls.
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Commentary:
14. In his commentaries St. John Chrysostom draws attention to the change
worked in Peter by the Holy Spirit: "Listen to him preach and argue so boldly,
who shortly before had trembled at the word of a servant girl! This boldness is a
significant proof of the resurrection of his Master: Peter preaches to men who
mock and laugh at his enthusiasm. [...] Calumny ('they are filled with new wine')
does not deter the Apostles; sarcasm does not undermine their courage, for the
coming of the Holy Spirit has made new men of them, men who can put up with
every kind of human test. When the Holy Spirit enters into hearts He does so to
elevate their affections and to change earthly souls, souls of clay, into chosen
souls, people of great courage [...]. Look at the harmony that exists among the
Apostles. See how they allow Peter to speak on behalf of them all. Peter raises
his voice and speaks to the people with full assurance. That is the kind of cou-
rage a man has when he is the instrument of the Holy Spirit. [...] Just as a bur-
ning coal does not lose heat when it falls on a haystack but instead is enabled
to release its heat, so Peter, now that he is in contact with the life-giving Spirit,
spreads his inner fire to those around him" ("Hom. on Acts", 4).
36. During His life on earth Jesus had often presented Himself as the Messiah
and Son of God. His resurrection and ascension into Heaven reveal Him as
such to the people at large.
In Peter's address we can see an outline of the content of the apostolic procla-
mation ("kerygma"), the content of Christian preaching, the object of faith. This
proclamation bears witness to Christ's death and resurrection and subsequent
exaltation; it recalls the main points of Jesus' mission, announced by John the
Baptist, confirmed by miracles and brought to fulfillment by the appearances of
the risen Lord and the outpouring of the Holy Spirit; it declares that the messia-
nic time predicted by the prophets have arrived, and calls all men to conversion,
in preparation for the Parousia or second coming of Christ in glory.
37. St. Peter's words were the instrument used by God's grace to move the
hearts of his listeners: they are so impressed that they ask in all simplicity what
they should do. Peter exhorts them to be converted, to repent (cf. note on 3:19).
The "St. Pius V Catechism" explains that in order to receive Baptism adults
"need to repent the sins they have committed and their evil past life and to be
resolved not to commit sin henceforth [...], for nothing is more opposed to grace
and power of Baptism than the outlook and disposition of those who never decide
to abjure sin" (II, 2, 4).
38. "Be baptized in the name of Jesus Christ": this does not necessarily mean
that this was the form of words the Apostles normally used in the liturgy, rather
than [the] Trinitarian formula prescribed by Jesus. In the "Didache" (written a-
round the year 100) it is stated that Baptism should be given in the name of the
Father and of the Son and of the Holy Spirit, but this does not prevent it, in other
passages, from referring to "those baptized in the name of the Lord." The expres-
sion "baptized in the name of Christ" means, therefore, becoming a member of
Christ, becoming a Christian (cf. "Didache", VII, 1; IX, 5).
"Like the men and women who came up to Peter on Pentecost, we too have
been baptized. 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" (St. J.
Escriva, "Christ Is Passing By", 128). From this point onwards, the Trinity be-
gins to act in the soul of the baptized person. "In the same way as transparent
bodies, enlightened by the Holy Spirit become spiritual too and lead others to
the light of grace. From the Holy Spirit comes knowledge of future events, un-
derstanding of mysteries and of hidden truths, an outpouring of gifts, Heavenly
citizenship, conversation with angels. From Him comes never-ending joy, per-
severance in good, likeness to God and--the most sublime thing imaginable --
becoming God" (St. Basil, "On the Holy Spirit", IX, 23).
This divinization which occurs in the baptized person shows how important it is
for Christians to cultivate the Holy Spirit who has been infused into their souls,
where He dwells as long as He is not driven out by sin. "Love the Third Person
of the Blessed Trinity. Listen in the intimacy of your being to the divine motions
of encouragement or reproach you receive from Him. Walk through the earth in
the light that is poured out in your soul. [...] We can apply to ourselves the ques-
tion asked by the Apostle: 'Do you not know that you are God's temple and that
God's Spirit dwells in you?' (1 Corinthians 3:16). And we can understand it as
an invitation to deal with God in a more personal and direct manner. For some,
unfortunately, the Paraclete is the Great Stranger. He is merely a name that is
mentioned, but not Someone--not one of the three Persons in the one God--with
whom we can talk and with whose life we can live. No: we have to deal with Him
simply and trustingly, as we are taught by the Church in its liturgy. Then we will
come to know our Lord better, and at the same time, we will realize more fully
the great favor that was granted us when we became Christians. We will see the
greatness and truth of this divinization, which is a sharing in God's own life" (St.
J. Escriva, "Christ Is Passing By", 133-134).
39. The "promise" of the Holy Spirit applies to both Jews and Gentiles, but in the
first instance it concerns the Jews: it is they to whom God entrusted His oracles;
theirs was the privilege to receive the Old Testament and to be preached to di-
rectly by Jesus Himself. St. Peter makes it clear that this promise is also made
"to all that are far off"--a reference to the Gentiles, as St. Paul explains (cf. Ephe-
sians 2:13-17) and in line with Isaiah's announcement, "Peace, peace to the far
and to the near" (Isaiah 57:19). Cf. Acts 22:21.
40. "This crooked generation" is not only that part of the Jewish people who re-
jected Christ and His teaching, but everyone who is estranged from God (cf.
Deuteronomy 32:5; Philippians 2:5).
41. St. Luke here concludes his account of the events of the day of Pentecost
and prepares to move on to a new topic. Before he does so he adds a note, as
it were, to say that "about three thousand souls" became Christians as a result
of Peter's address.
St. Luke often makes reference to the numerical growth of the Church (2:47; 4:4;
5:14; 6:1, 7; 9:31; 11:21, 24; 16:5). Interesting in itself, this growth clearly shows
the effectiveness of the Gospel message boldly proclaimed by the Apostles. It
proves that if the Gospel is preached with constancy and clarity it can take root
in any setting and will always find men and women ready to receive it and put it
into practice.
"It is not true that everyone today--in general--is closed or indifferent to what our
Christian faith teaches about man's being and destiny. It is not true that men in
our time are turned only toward the things of this earth and have forgotten to look
up to Heaven. There is no lack of narrow ideologies, it is true, or of persons who
maintain them. But in our time we find both great desires and base attitudes, he-
roism and cowardice, zeal and disenchantment--people who dream of a new
world, more just and more human, and others who, discouraged perhaps by the
failure of their youthful idealism, take refuge in the selfishness of seeking only
their own security or remaining immersed in their errors.
"To all those men and women, wherever they may be, in their more exalted mo-
ments of in their crises and defeats, we have to bring the solemn and unequivo-
cal message of St. Peter in the days that followed Pentecost: Jesus is the cor-
nerstone, the Redeemer, the hope of our lives. 'For there is no other name under
Heaven given among men by which we must be saved' (Acts 4:12)" (St. J.
Escriva, "Christ Is Passing By", 132).
2nd Reading: 1 Peter 2b:20-25
Duties Towards Masters--Christ's Example
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[20b] [Beloved}: if when you do right and suffer for it you take it patiently, you
have God's approval. [21] For to this you have been called, because Christ al-
so suffered for you, leaving you an example, that you should follow in his steps.
[22] He committed no sin; no guile was found on His lips. [23] When He was
reviled, He did not revile in return; when He suffered, He did not threaten; but
He trusted to Him who judges justly. [24] He Himself bore our sins in His body
on the tree, that we might die to sin and live to righteousness. By His wounds
you have been healed. [25] For you were straying like sheep, but have now re-
turned to the Shepherd and Guardian of your souls.
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Commentary:
18-25. The sacred writer now addresses all domestic servants (the Greek word
means all who work in household tasks). He exhorts them to obey their masters,
even if they are harsh (verse 18), because God is pleased if they put up with un-
fairness for His sake (verses 19-20); in doing so they are imitating the example
of Jesus (verses 21-25). St. Paul, when addressing slaves in his letters (cf. Ephe-
sians 5:5-9; Colossians 3:22-24), never encourages them to rebel. Christian tea-
ching on social issues is not based on class struggle but on fraternal love: love
eventually does away with all discrimination, for all men have created in the im-
age of God and are equal in His sight. This peaceable policy gradually made for
the suppression of slavery, and it will also lead to the solution of all social prob-
lems (cf. "Gaudium Et Spes", 29).
The fact that St. Peter addresses only servants and does not go on to say any-
thing to masters (as St. Paul usually does: cf. Ephesians 6:5-9; Colossians 3:
23ff) has led some commentators to suggest that most of the Christians addres-
sed in this letter must have been people of humble condition.
21-25. This passage is a beautiful hymn to Christ on the cross. Christ's suffe-
rings, which fulfill the prophecies about the Servant of Yahweh contained in the
Book of Isaiah (52:13-53:12), have not been in vain, for they have a redemptive
value. He has taken our sins upon Himself and brought them with Him on the
cross, offering Himself as an atoning sacrifice. This means that we are free of
our sins ("dead to sin") and can live "to righteousness", that is, can live for holi-
ness with the help of grace.
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번역자 주: 가톨릭 보편 교회의 전례력에 있어 네 개의 "고통받는
종의 노래들"은 다음과 같이
발췌되고 있다:
(i) 첫 번째 고통받는 종의 노래는 이사야서 42,1-4/9(매년
주님 세례 축일 제1독서에 포함됨),
(ii) 두 번째 고통받는 종의 노래는 이사야서 49,1-6(매년
세례자 요한 탄생 대축일 제1독서),
(iii) 세 번째 고통 받은 종의 노래는 이사야서 50,4-9/11(매년
성 수요일 제1독서,
매년
주님 수난 성지 주일 제1독서를 포함함), 그리고
(iv) 네 번째 고통받는 종의 노래는 이사야서 52,13-53,12 (매년
성 금요일 제1독서,
나해
제29주일 제1독서를 포함함)에 있다.
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The example of the suffering of Christ is always a necessary reference point for
Christians: however great the trials they experience, they will never be as great
or as unjust as those of our Lord. Reflecting on Christ's suffering led St. Bernard
to comment: "I have come to see that true wisdom lies in meditating on these
things [...]. Some have provided me with wholesome, if bitter, drink, and I have
used others as gentle and soothing unction. This gives me strength in adversity
and helps me to be humble in prosperity; it -allows me to walk with a sure step
on the royal road of salvation, through the good things and the evil things of this
present life, free from the dangers which threaten to right and left" ("Sermons on
the Song of Songs", 43, 4).
25. The messianic prophecy about the Servant of Yahweh includes the image
of the scattered flock (cf. Isaiah 53:6), to which Jesus alludes in His allegory of
the Good Shepherd (cf. John 10:11-16). St. Peter, to whom our Lord had given
charge of His flock (cf. John 21:15-19), would have had a special liking for ima-
gery connected with shepherding.
Jesus Christ is "the Shepherd and Guardian of your souls" and "the chief Shep-
herd" (1 Peter 5:4). The etymology of the Greek word--"episcopos" (guardian) --
means "overseer"; the word was used in civic life to designate those who were
responsible for seeing that the law was kept. In the Dead Sea manuscripts the
Hebrew equivalent ("mebaqqer") is used to designate the religious leaders of
the schismatic community of Qumran. Whatever might be the origin of the term,
in the New Testament the word "episcopos" (bishop) is often used to mean the
pastor of the Church (cf., e.g., Acts 20:28; see the note on 1 Peter 5:1-4). Here
St. Peter applies to Christ the words the prophet Ezekiel places on the lips of
God: "I will seek out My sheep and I will rescue them from all places where they
have been scattered" (Ezekiel 34:12). Our Lord founded the Church as a sheep-
fold "whose sheep, although watched over by human shepherds, are neverthe-
less at all times led and brought to pasture by Christ Himself, the Good Shep-
herd and prince of shepherds (cf. John 10:11; 1 Peter 5:4), who gave His life for
His sheep (cf. John 10:11-16)" (Vatican II, "Lumen Gentium", 6).
Gospel Reading: John 10:1-10
The Good Shepherd
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[Jesus said to the Pharisees,] [1] "Truly, truly, I say to you, he who does not en-
ter the sheepfold by the door but climbs in by another way, that man is a thief
and a robber; [2] but he who enters by the door is the shepherd of the sheep.
[3] To him the gatekeeper opens; the sheep hear his voice, and he calls his own
sheep by name and leads them out. [4] When he has brought out all his own, he
goes before them, and the sheep follow him, for they know his voice. [5] A stran-
ger they will not follow, but they will flee from him, for they do not know the voice
of strangers." [6] This figure Jesus used with them, but they did not understand
what He was saying to them.
[7] So Jesus again said to them, "Truly, truly, I say to you, I am the door of the
sheep. [8] All who came before Me are thieves and robbers; but the sheep did
not heed them. [9] I am the door; if any one enters by Me, he will be saved, and
will go in and out and find pasture. [10] The thief comes only to steal and kill and
destroy; I came that they may have life, and have it abundantly."
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Commentary:
1-18. The image of the Good Shepherd recalls a favorite theme of Old Testament
prophetic literature: the chosen people is the flock, and Yahweh is their shepherd
(cf. Psalm 23). Kings and priests are also described as shepherds or pastors.
Jeremiah inveighs against those pastors who had let their sheep go astray and
in God's name promises new pastors who will graze their flocks properly so that
they will never again be harassed or anxious (cf. 23:1-6; also 2:8; 3:15; 10:21;
Isaiah 40:1-11). Ezekiel reproaches pastors for their misdeeds and sloth, their
greed and neglect of their responsibility: Yahweh will take the flock away from
them and He Himself will look after their sheep: indeed, a unique shepherd will
appear, descended from David, who will graze them and protect them (Ezekiel
34). Jesus presents Himself as this shepherd who looks after His sheep, seeks
out the strays, cures the crippled and carries the weak on His shoulders (cf.
Matthew 18:12-14; Luke 15:4-7), thereby fulfilling the ancient prophecies.
From earliest times, Christian art found its inspiration in this touching image of
the Good Shepherd, thereby leaving us a representation of Christ's love for each
of us.
In addition to the title of Good Shepherd, Christ applies to Himself the image of
the door into the sheepfold of the Church. "The Church," Vatican II teaches, "is
a sheepfold, the sole and necessary gateway to which is Christ (cf. John 10:1-
10). It is also a flock, of which God foretold that He Himself would be the shep-
herd (cf. Isaiah 40:11; Ezekiel 34:11ff), and whose sheep, although watched
over by human shepherds, are nevertheless at all times led and brought to pas-
ture by Christ Himself, the Good Shepherd and Prince of shepherds (cf. John
10:11; 1 Peter 5:4), who gave His life for His sheep (cf. John 10:11-15)" ("Lumen
Gentium", 6).
1-2. The flock can be harmed in a subtle, hidden way, or in a blatant way through
abuse of authority. The history of the Church shows that its enemies have used
both methods: sometimes they enter the flock in a secretive way to harm it from
within; sometimes they attack it from outside, openly and violently. "Who is the
good shepherd? 'He who enters by the door' of faithfulness to the Church's doc-
trine and does not act like the hireling 'who sees the wolf coming and leaves the
sheep and flees'; whereupon 'the wolf snatches them and scatters them'" (St. J.
Escriva, "Christ Is Passing By", 34).
3-5. In those times it was usual at nightfall to bring a number of flocks together
into one sheepfold, where they would be kept for the night with someone acting
as look-out. Then at dawn the shepherds would come back and open the sheep-
fold and each would call his sheep which would gather round and follow him out
of the pen (they were used to his voice because he used to call them to prevent
them from going astray) and he would then lead them to pasture. Our Lord uses
this image--one very familiar to His listeners--to teach them a divine truth: since
there are strange voices around, we need to know the voice of Christ--which is
continually addressing us through the Magisterium of the Church--and to follow
it, if we are to get the nourishment our soul needs. "Christ has given His Church
sureness in doctrine and a fountain of grace in the Sacraments. He has arranged
things so that there will always be people to guide and lead us, to remind us con-
stantly of our way. There is an infinite treasure of knowledge available to us: the
word of God kept safe by the Church, the grace of Christ administered in the Sa-
craments and also the witness and example of those who live by our side and
have known how to build with their good lives a road of faithfulness to God" (St.
J. Escriva, "Christ Is Passing By", 34).
6. Christ develops and interprets the image of the shepherd and the flock, to en-
sure that everyone who is well-disposed can understand His meaning. But the
Jews fail to understand--as happened also when He promised the Eucharist
(John 6:41-43) and spoke of the "living water" (John 7:40-43), or when He raised
Lazarus from the dead (John 11:45-46).
7. After describing His future Church through the image of the flock, Christ ex-
tends the simile and calls Himself the "door of the sheep". The shepherds and
the sheep enter the sheepfold: both must enter through the door, which is Christ.
"I", St. Augustine preached, "seeking to enter in among you, that is, into your
heart, preach Christ: if I were to preach other than that, I should be trying to en-
ter by some other way. Through Christ I enter in, not to your houses but to your
hearts. Through Him I enter and you have willingly heard me speak of Him. Why?
Because you are Christ's sheep and you have been purchased with Christ's
blood" ("In Ioann. Evang." 47, 2-3).
8. The severe reproach Jesus levels against those who came before Him does
not apply to Moses or the prophets (cf. John 5:39, 45; 8:56; 12:41), nor to the
Baptist (cf. John 5:33), for they proclaimed the future Messiah and prepared the
way for Him. He is referring to the false prophets and deceivers of the people,
among them some teachers of the Law -- blind men and blind guides (cf. Mat-
thew 23:16-24) who block the people's way to Christ, as happened just a little
before when the man born blind was cured (cf. John 9).
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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].