11th Sunday in Ordinary Time, Cycle A (가해 연중 제11주일)


1st Reading: Exodus 19:1-6a

The Israelites Arrive in Sinai (Continuation)
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[1] On the third new moon after the people of Israel had gone forth out of the land
of Egypt, on that day they came into the wilderness of Sinai. [2] And when they
set out from Rephidim and came into the wilderness of Sinai, they encamped in
the wilderness; and there Israel encamped before the mountain.

God Promises a Covenant
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[3] And Moses went up to God, and the LORD called to him out of the mountain,
saying, "Thus you shall, say to the house of Jacob, and tell the people of Israel:
[4] You have seen what I did to the Egyptians, and how I bore you on eagles'
wings and brought you to myself. [5] Now therefore, if you will obey my voice
and keep my covenant, you shall be my own possession among all peoples; for
all the earth is mine, [6] and you shall be to me a kingdom of priests and a holy
nation."

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Commentary:

19:1-24:18. These chapters deal with the central events of the hook of Exodus--
the encounter with the Lord, and the Covenant established between God and his
people. They provide an excellent summary of the theological message of the
Old Testament. On the one hand, there is God's revelation that in his plan for the
salvation of men he has chosen a people from among all others and established
a special relationship with it--the Covenant: "After the patriarchs, God formed
Israel as his people by freeing them from slavery in Egypt. He established with
them the covenant of Mount Sinai and, through Moses, gave them his law so that
they would recognize him and serve him as the one living and true God, the provi-
dent Father and just judge, and so that they would look for the promised Savior"
("Catechism of the Catholic Church", 62). On the other hand, the events of Sinai
clearly show Israel's destiny as the chosen people: "By this election, Israel is to
be the sign of the future gathering of all nations" ("ibid.", 762). Thus, Israel is a
figure of the new people of God, the Church.

This entire section has a degree of literary unity which binds together narratives
and laws, all with much solemnity, because the sacred writer wants to empha-
size that in the theophany at Sinai God offered Israel the Covenant and the Law.
We could say the section breaks down as follows: a) prologue (chap. 1.9); b)
legislative part, which includes the Ten Commandments (20:1-21) and the docu-
ment of the Covenant (20:22-23:19); c) exhortatory appendix (23:20-33); d) the
rite of the Covenant (24:1-18).

19:1-25. This chapter is written as part of a magnificent liturgy in which the events
of Sinai are re-enacted for the reader. The sacred author, then, does not seek to
provide an exact, scholarly report on what happened there; what he is providing,
rather, is a theological interpretation of the real contact which took place between
God and his people.

As in other important sections of this book, it draws on the great traditions of Is-
rael but combines them so skillfully that they have become inseparable; only now
and then can one identify traces of particular traditions. The text as it now stands
is all of a piece. In this chapter there is a prologue (v. 9), summing up what follows,
and the theophany proper (vv. 10-25).

19:1-2. This method of calculating time (v. 1) is one of the traces of the Priestly
tradition, always keen to give dates a symbolic meaning (cf. 16:1 and 17:1). Three
months is a very brief stage in the prolonged sojourn in the Sinai: in this way time
becomes a sign of the religions importance of the events.

19:3-9. This passage summarizes the meaning of the Covenant that is going to
be established. So, it contains the idea of "election", though it does not use the
term, and the idea of "demands" being made by God. Furthermore, we can see
here the new status of the people (it is God's own property) and the basis of its
hope (in the sense that Israel attains its dignity as a people to the extent that it
is faithful to the divine will).

All the basic teachings are contained herein: a) The basis of the Covenant is Is-
rael's deliverance from bondage (this has already happened: v. 4): the people are
the object of God's preferential love; God made them a people by bringing about
that deliverance. b) If they keep the Covenant, they will become a very special
kind of people. This offer will take effect the moment they take on their commit-
ments, but Israel will develop towards its full maturity only to the extent that it
listens to/obeys the will of God. c) What God is offering the people is specified
in three complementary expressions--"My own possession", "holy nation",
"kingdom of priests".

The first of these expressions means private property, personally acquired and
carefully conserved. Of all the nations of the earth Israel is to be "God's property"
because he has chosen it and he protects it with special care. This new status
is something which will be stressed frequently (cf. Deut 7:6; 26:17-19; Ps 135:4;
Mal 3:17).

By being God's possession Israel shares in his holiness, it is a "holy nation", that
is, a people separated out from among the nations so as to keep a close relation-
ship with God; in other passages we are told more--that this is the relationship of
"a son of God" (cf. 4:22; Deut 14:1). This new way of being means that there is a
moral demand on the members of the people to show by their lives what they are
by God's election: "You shall be holy; for I the Lord your God am holy" (Lev 19:2).

And the expression "kingdom of priests" does not mean that they will be ruled
by priests, or that the entire people will exercise the role of priest (which is in fact
reserved to the tribe of Levi); rather, it reflects the fact that God gives Israel the
privilege of being the only nation in his service. Israel alone has been chosen to
be a "kingdom for the Lord", that is, to be the sphere where he dwells and is
recognized as the only Sovereign. Israel's acknowledgment of God is shown by
the service the entire people renders to the Lord.

This section (vv. 7-8) ends with Moses' proposal of God's plans to the people and
their acceptance of these plans by the elders and by all the people: "All that the
Lord has spoken we will do" (v. 8). The same wording will be used twice again in
the ceremony to ratify the Covenant (cf. 24:3, 7).

In the New Testament (1 Pet 2:5; Rev 1:6; 5:9-10) what happened here will be
picked up again with the very same words, applying it to the new situation of the
Christian in the Church, the new people of God and the true Israel (cf. Gal 3:29):
every Christian shares in Christ's priesthood through his incorporation into Christ
and is "called to serve God by his activity in the world, because of the common
priesthood of the faithful, which makes him share in some way in the priesthood
of Christ. This priesthood--though essentially distinct from the ministerial priest-
hood -- gives him the capacity to take part in the worship of the Church and to
help other men in their journey to God, with the witness of his word and his
example, through his prayer and work of atonement: (St. J. Escriva, "Christ Is
Passing By", 120).　

2nd Reading: Romans 5:6-11

Reconciliation Through Christ's Sacrifice, the Basis of our Hope
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[6] While we were yet helpless, at the right time Christ died for the ungodly.
[7] Why, one will hardly die for a righteous man--though perhaps for a good
man one will dare even to die. [8] But God shows His love for us in that while
we were yet sinners Christ died for us. [9] Since, therefore, we are now justified
by His blood, much more shall we be saved by Him from the wrath of God. [10]
For, if while we were enemies we were reconciled to God by the death of His Son,
much more, now that we are reconciled, shall we be saved by His life. [11] Not
only so, but we also rejoice in God through our Lord Jesus Christ, through whom
we have now received our reconciliation.

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Commentary:

6-11. The friendship which reigned in Paradise between God and man was fol-
lowed by the enmity created by Adam's sin. By promising a future redeemer,
God once more offered mankind His friendship. The scale of God's love for us
can be seen in the "reconciliation" which the Apostle speaks about, which took
place on the Cross, when Christ did away with this enmity, making our peace
with God and reconciling us to Him (cf. Ephesians 2:15-16).

6-11. 하느님과 사람 사이에 낙원(Paradise)에서 지배하였던 우정/친교(friendship)는 
아담의 죄(Adam's sin)에 의하여 창조된 적개심(enmity)에 의하여 뒤따르게 됩니다. 
미래의 구속자(redeemer)를 약속하심으로써, 하느님께서는 당신의 우정을 인류에게 
한 번 더 제안하셨습니다(offered). 우리를 위한 하느님의 사랑의 척도(scale)는, 
그리스도께서 이 적개심을 없애셨던, 그리하여 하느님과의 우리의 평화를 이루시어 
그리하여 우리를 당신께 화해하게 하셨던 때에, 십자가 위에서 발생하였던, 이 사도가 
그것에 관하여 말하는, 바로 그 "화해(reconcillation)"에서 이해될 수 있습니다(에페소 
2,15-16을 참조하라).

The petition in the Our Father, "Forgive us our trespasses as we forgive those
that trespass against us", is an invitation to imitate the way God treats us, be-
cause by loving our enemies "there shines forth in us some likeness to God our
Father, who, by the death of His Son, ransomed from everlasting perdition and
reconciled to Himself the human race, which before was most unfriendly and
hostile to Him" ("St. Pius V Catechism", IV, 14, 19).

주님의 기도(Our Father)에 있는, "우리에게 잘못한 이를 우리가 용서하듯이 우리 
죄를 용서하시고," 라는 청원(petition)은 하느님께서 우리를 다루시는 바로 그 방식을 
본받으라는 권유인데, 이는 우리의 원수들을 사랑함(love)으로써 "당신의 아드님의 
죽음에 의하여, 영원한 죽음(perdition)에서 우리를 구출하셨으며(ransomed) 그리고, 
이전에 당신 자신께 가장 비우호적(unfriently)이었으며 그리고 적대적이었던 인류를 
당신께 화해시키셨던, 우리의 성부 하느님과 어떤 비슷함(some likeness to)이 우리 
안에서 밖으로 빛을 냅니다" ["성 비오 5세 교리서(St. Pius V Catechism", IV, 14, 19].
　

Gospel Reading: Matthew 9:36-10:8

The Need for Good Shepherds
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[36] When He (Jesus) saw the crowds, He had compassion for them, because
they were harassed and helpless, like sheep without a shepherd. [37] Then He
said to His disciples, "The harvest is plentiful, but the laborers are few; [38] pray
therefore the Lord of harvest to send out laborers into His harvest."

The Calling and First Mission of the Apostles
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[1] And He called to Him His twelve disciples and gave them authority over
unclean spirits, to cast them out, and to heal every disease and every infirmity.
[2] The names of the twelve apostles are these: first, Simon, who is called Peter,
and Andrew, his brother; James the son of Zebedee, and John his brother; [3]
Philip and Bartholomew; Thomas and Matthew the tax collector; James the son
of Alphaeus, and Thaddaeus; [4]Simon the Cananaean, and Judas Iscariot, who
betrayed Him.

[5] These twelve Jesus sent out, charging them, "Go nowhere among the Gen-
tiles, and enter no town of the Samaritans, [6] but go rather to the lost sheep of
the house of Israel. [7] And preach as you go, saying, `The Kingdom of Heaven
is at hand.' [8] Heal the sick, raise the dead, cleanse lepers, cast out demons.
You received without pay, give without pay."

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Commentary:

36. "He had compassion for them": the Greek verb is very expressive; it means
"He was deeply moved". Jesus was moved when He saw the people, because
their pastors, instead of guiding them and tending them, led them astray, beha-
ving more like wolves than genuine shepherds of their flock. Jesus sees the
prophecy of Ezekiel 34 as now being fulfilled; in that passage God, through the
prophet,upbraids the false shepherds of Israel and promises to send them the
Messiah to be their new leader.

"If we were consistent with our faith when we looked around us and contemplated
the world and its history, we would be unable to avoid feeling in our own hearts
the same sentiments that filled the heart of our Lord" (St. J. Escriva, "Christ Is
Passing By", 133). Reflection on the spiritual needs of the world should lead us
to be tirelessly apostolic.

37-38. After contemplating the crowds neglected by their shepherds, Jesus uses
the image of the harvest to show us that that same crowd is ready to receive the
effects of Redemption: "I tell you, lift up your eyes, and see now the fields are
already white for harvest" (John 4:35). The field of the Jewish people cultivated
by the prophets--most recently by John the Baptist--is full of ripe wheat. In farm
work, the harvest is lost if the farmer does not reap at the right time; down the
centuries the Church feels a similar need to be out harvesting because there is
a big harvest ready to be won.

However, as in the time of Jesus, there is a shortage of laborers. Our Lord tells
us how to deal with this: we should pray to God, the Lord of harvest, to send the
necessary laborers. If a Christian prays hard, it is difficult to imagine his not
feeling urged to play his part in this apostolate. In obeying this commandment
to pray for laborers, we should pray especially for there to be no lack of shep-
herds, who will be able to equip others with the necessary means of sanctification
needed to back up the apostolate.

In this connection Paul VI reminds us: "the responsibility for spreading the Gospel
that saves belongs to everyone--to all who have received it! The missionary duty
concerns the whole body of the Church; in different ways and to different degrees,
it is true, but we must all of us be united in carrying out this duty. Now let the
conscience of every believer ask himself: Have I carried out my missionary duty? 
Prayer for the Missions is the first way of fulfilling this duty" ("Angelus Address",
23 October 1977).

1-4. Jesus calls His twelve Apostles after recommending to them to pray to the
Lord to send laborers into His harvest (cf. Matthew 9:38). Christians' apostolic
action should always, then, be preceded and accompanied by a life of constant
prayer: apostolate is a divine affair, not a merely human one. Our Lord starts His
Church by calling twelve men to be, as it were, twelve patriarchs of the new
people of God, the Church. This new people is established not by physical but
by spiritual generation. The names of those Apostles are specifically mentioned
here. They were not scholarly, powerful or important people: they were average,
ordinary people who responded faithfully to the grace of their calling--all of them,
that is, except Judas Iscariot. Even before His death and resurrection Jesus con-
fers on them the power to cast out unclean spirits and cure illnesses--as an
earnest of and as training for the saving mission which He will entrust to them.

The Church reveres these first Christians in a very special way and is proud to
carry on their supernatural mission, and to be faithful to the witness they bore to
the teaching of Christ. The true Church is absent unless there is uninterrupted
apostolic succession and identification with the spirit which the Apostles made
their own.

"Apostle": this word means "sent"; Jesus sent them out to preach His Kingdom
and pass on His teaching.

The Second Vatican Council, in line with Vatican I, "confesses" and "declares"
that the Church has a hierarchical structure: "The Lord Jesus, having prayed at
length to the Father, called to Himself those whom He willed and appointed
twelve to be with Him, whom He might send to preach the Kingdom of God (cf.
Mark 3:13-19: Matthew 10:1-10). These Apostles (cf. Luke 6:13) He constituted
in the form of a college or permanent assembly, at the head of which He placed
Peter, chosen from among them (cf. John 21:15-17). He sent them first of all to
the children of Israel and then to all peoples (cf. Romans 1:16), so that, sharing
in His power, they might make all peoples His disciples and sanctify and govern
them (cf. Matthew 28:16-20; Mark 16:15; Luke 24:45-48; John 20:21-23) and thus
spread the Church and, administering it under the guidance of the Lord, shepherd
it all days until the end of the world (cf. Matthew 28:28)" ("Lumen Gentium", 19).

1. In this chapter St. Matthew describes how Jesus, with a view to the spreading
of the Kingdom of God which He inaugurates, decides to establish a Church,
which He does by giving special powers and training to these twelve men who are
its seed.

5-15. After revealing His intention to found the Church by choosing the Twelve
(verses 1-4), in the present passage He shows that He intends to start training
these first Apostles. In other words, from early on in His public ministry He be-
gan to lay the foundations of His Church.

Everyone needs doctrinal and apostolic training to follow his Christian calling.
The Church has a duty to teach, and the faithful have a parallel duty to make
that teaching their own. Therefore, every Christian should avail of the facilities
for training which the Church offers him--which will vary according to each person's
circumstances.

5-6. In His plan of salvation God gave certain promises (to Abraham and the patri-
archs), a Covenant and a Law (the Law of Moses), and sent the prophets. The
Messiah would be born into this chosen people, which explains why the Messiah
and the Kingdom of God were to be preached to the house of Israel before being
preached to the Gentiles. Therefore, in their early apprenticeship, Jesus restricts
the Apostles' area of activity to the Jews, without this taking from the world-wide
scope of the Church's mission. As we will see, much later on He charges them
to "go and make disciples of all nations" (Matthew 28:19); "Go into all the world
and preach the Gospel to the whole creation" (Mark 16:15). The Apostles also,
in the early days of the spread of the Church, usually sought out the Jewish com-
munity in any new city they entered, and preached first to them (cf. Acts 13:46).

7-8. Previously, the prophets, when speaking of the messianic times, had used
imagery suited to the people's spiritual immaturity. Now, Jesus, in sending His
Apostles to proclaim that the promised Kingdom of God is imminent, lays stress
on its spiritual dimension. The powers mentioned in verse 8 are the very sign of
the Kingdom of God or the reign of the Messiah proclaimed by the prophets. At
first (chapters 8 and 9) it is Jesus who exercises these messianic powers; now
He gives them to His disciples as proof that His mission is divine (Isaiah 35:5-6;
40:9; 52:7; 61:1).

7-8. 이전에, 예언자들은, 메시아의 시대에 대하여 말할 때에, 이 백성의 영적 미성숙에 
적절한 수사적 표현을 사용해 왔습니다. 이제, 예수님께서는, 약속된 하느님의 나라가 
가까이 왔음을 선포하기 위하여 당신의 사도들을 파견하심에 있어, 이 나라의 영적 
양상(spiritual dimension)을 강조하십니다. 제8절에서 언급되고 있는 힘(powers)들은 
예언자들에 의하여 선포되었던 하느님 나라(the Kingdom of God) 혹은 메시아의 
통치(the  reign of the Messiah)에 대한 바로 그 표징(sign)입니다.(**) 처음에 
(제8장 및 제9장)  이들 메시아의 힘들을 행사하시는 분은 바로 예수님이시며, 이제 
당신께서는, 당신의  사명이 하느님으로부터임(divine)(이사야 35,5-6; 40,9; 
52,7; 61,1)이라는 증거로서,  당신의 제자들에게 이 힘들을 주십니다.

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(*) 번역자 주: 예언자들에 의하여 선포되었으며 그리고 메시아이신 예수님에 의하여 
이 땅 위에 개시된 "하늘 나라(the Kingdom of Heaven, 천국)" 즉 "하느님 나라(the 
Kingdom of God)"는 "천당(heaven, 하늘)"과 동일하지 않다. 이에 대한 글들은 다음의 
주소에 있으니 필독하라:
ch.catholic.or.kr/pundang/4/soh/KH_concept_errors.htm

(**) 번역자 주: 가톨릭 교회의 문헌들에서 "이적(wonders)들", "기적(miracles)들", 그리고 
"표징(signs)들"로 불리는 용어들이 나타내는 신학적 개념들 사이의 차이점에 대하여서는 
다음의 주소에 있는 글을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/809.htm 
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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. 그리고 본문 중의 우리말 번역문에 
대한 저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]