20th Sunday in Ordinary Time, Cycle A (가해 연중 제20주일)


1st Reading: Isaiah 56:1, 6-7

Worship Open to All
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[1] Thus says the Lord: “Keep justice, and do righteousness, for soon my sal-
vation will come.

[6] ”And the foreigners who join themselves to the Lord, to minister to him, to
love the name of the Lord,and to be his servants, every one who keeps the sab-
bath, and does not profane it, and holds fast my covenant -- [7] these I will bring
to my holy mountain, and make them joyful in my house of prayer; their burnt
offerings and their sacrifices will be accepted on my altar; for my house shall be
called a house of prayer for all peoples.

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Commentary:

56:1-66:24. These chapters make up the third part of the book of Isaiah, some-
times called “Third Isaiah”. It consists of prophetic visions and oracles about the
new Zion and the nations of the earth. The variety of style and content here
makes it difficult to identify any clear structure: the sacred writer seems to have
drawn these oracles together, apparently content that they are all to do with the
End and all refer to the whole world and not just to Israel. But he has carefully
positioned chapter 61 in the middle, making it the high-point of these chapters.
Also, 56:1-8 and 66:18-24, which stress the universality of justice and worship,
are very appropriately positioned at start and finish. To make this part easier to
read, we have divided it into three sections in this edition. The first (56:1-59:21)
is a series of oracles that show salvation being extended to all mankind, even
though the sins of the people of God will cause delays. In the second
(60:1-64:11), the salvation that the Lord will provide is proclaimed to all the na-
tions from Jerusalem. And the third section (65:1-66:24) has as its theme the
judgment of God, handed down to each according to his or her merits, be it
punishment for sin, or salvation.

Historically, the oracles have to do with the years following the return from exile
after Cyrus issued his decree of repatriation (539 BC). It was for Judah a time for
“beginning again”. God sent messages of hope to raise the Jews’ spirits during
their years in exile and on their return, when they were confronted by a scene
of devastation. They cannot fail to see that, from now on, peace and salvation
are linked with a return to God, conversion, the practice of righteousness, and
holiness.

This means that the horizon of divine salvation extends to include the whole
world, extending beyond the narrow limits of Jewish nationalism. When the pro-
phetic texts speak of Zion, they see it as the center of a new view of mankind,
as a source of light for all nations. The new Jerusalem stands for a new order,
as it will in the Revelation to John. Although all the energies of repatriates are
focused on the rebuilding of the temple (60:7-13), the message here is that the 
ultimate goal is not material reconstruction, for the throne of God is to be found
in heaven, and the earth is only his footstool (66:1-2). Hope in a glorious future
is not measured in terms of external institutions--in the monarchy (which does
not exist), or in any other human authority, or in force of arms. Even divine wor-
ship, and the rules and regulations to do with fasting and sacrifices, will be
cleansed of the old formalism (58:1-14). God will act directly to save his people
(62:2-12). The new horizon opened up by “Third Isaiah” has its parallel in Haggai
and Zechariah, and, above all, it prepares the way for the still-distant eschatolo-
gical vision found in the Revelation to John.

56:1-59:21. The new section looks forward to a salvation that is open to everyone
who practises righteousness (56: 1-12). However, the first announcement of this
is put on hold, as it were, due to the sins of the people of God; these delay the
manifestation of God’s salvific power, for he refuses to hearken to the prayers of
the ungodly (57:1-21). Therefore, first and foremost, the prophet issues a call to
conversion (58: 1-14), while promising that the Lord, who is faithful to his Cove-
nant, will reward people according to their actions: he will punish those who are
faithless and redeem those who return to him (59:1-21).

56:1-8. In the restored Jerusalem, the temple will begin to open its doors to all
peoples. What we were told at the start of the book (cf. 2:2-5) would happen “in
the latter days” is beginning to happen: the temple of the Lord will be a house of
prayer for those who previously could not enter it; it will be open to all peoples.
The old rulings (Lev 22:25; Deut 23:2-9) did not permit eunuchs or foreigners to
take part in the assembly of Israel (a similar approach is found in Ezra 9:1-12
and Nehemiah 9:1-2); but this oracle displays a much more open and universa-
list attitude (cf. V/is 3:14):there is no objection to eunuchs and foreigners provi-
ded that they observe the sabbath and the Covenant (cf. vv. 2, 4,6) Blood ties
are no longer the criteria for membership of the community of the people of God
now it suffices that a person keep to the moral teaching laid down in the old Co-
venant, and worship the true God.

The mission of the temple, rebuilt by the exiles after their return with its open in-
vitation to all without exception to come and worship God as part of his people,
will reach its fullness in the redemption wrought by Christ Jesus.When he clean-
ses the temple (Mt 21:12-13 and par.), appealing to the words of v. 6 (along with
Jeremiah 7:11; cf. note on same), this prophecy will be fulfilled.


2nd Reading: Romans 11:13-15, 29-32

The New Chosen People
------------------------------------
[13] Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to
the Gentiles, I magnify my ministry [14] in order to make my fellow Jews jealous,
and thus save some of them. [15] For if their rejection means the reconciliation of
the world, what will their acceptance mean but life from the dead?

The Conversion of the Jews (Continuation)
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[29] For the gifts and the call of God are irrevocable. [30] Just as you were once
disobedient to God but now have received mercy because of their disobedience,
[31] so they have now been disobedient in order that by the mercy shown to you
they may also receive mercy. [32] For God has consigned all men to disobedience,
that he may have mercy upon all.

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Commentary:

25-32. We all yearn for the fulfillment of these words--threatening yet consoling--
which Christ addressed to the scribes and Pharisees: "For I tell you, you will not
see me again, until you say 'Blessed is he who comes in the name of the Lord"'
(Mt 23:39). "Together with the prophets and the Apostle, the Church awaits the
day, known to God alone, when all peoples will call on God with one voice and
'serve him with one accord' (Zeph 3:9)" (Vatican II, "Nostra Aetate", 4). The con-
version of the Jews is a secret--a mystery, the text says (v. 25)--hidden in the
future, which will come about when the Incarnation of the Word achieves its
ultimate purpose.

This conversion will follow on that of the Gentiles, which will be as it were a pre-
lude to it. Jesus has foretold that "Jerusalem will be trodden down by the Gentiles,
until the times of the Gentiles are fulfilled" (Lk 21:24; cf. note on same), which in
some way suggests that the Jews will be converted at the end of time.

However, when the Church in its preaching touches on the main signs of the end
of the world, it only refers to the proclamation of the Gospel throughout the world,
to apostasy and to the Antichrist, but it has nothing to say about the conversion
of the Jews (cf. "St Pius V Catechism", I, 8, 7). What the Church does do, and
what we should do, is to pray the Lord to listen to its prayers "that the people
you first made your own may arrive at the fullness of redemption" ("Roman Mis-
sal", Good Friday Liturgy, Prayer of the Faithful).

"The same thing is happening, St Paul explains, now that the Gospel is being
preached. The people of Israel in general are not accepting it and are not beco-
ming part of the Church; only a small number of Jews have believed, and these
are the "remnant.' of Israel, chosen by God so that in them the promises might
be kept. The conversion of Paul himself is an example and an earnest of this
return of the people of Israel to their God, in line with the invitation that Hosea
addressed to them: "Return, O Israel, to the Lord your God, for you have stum-
bled because of your iniquity" (Hos 14:2).

Throughout the history of the Church lapses of this type have occurred, with
a consequent breakdown in morality. Whenever this happens, those Christians
who stay true to the faith may, like Elijah, feel inclined to despair; but they should
react with a realistic and vigilant optimism and not indulge in useless lamentation.
In the presence of God, they should reflect on the fact that God actually wants to
use them and their holy lives to turn the situation around: "A secret, an open se-
cret: these world crises are sanctity crises. God wants a handful of men 'of his
own' in every human activity. And then...'"pax Christi in regno Christi"--the peace
of Christ in the kingdom of Christ" (St. J. Escriva, The Way, 301).

29. God never goes back on anything he promises; therefore he continues to
call the Jews to enter the chosen people. He does not take account of their dis-
obedience or their sins: he will love them with an everlasting love, as he promised
the patriarchs and in line with the merits accruing to them for their fidelity (cf.
Rom 9:4-5). It is this very immutability of God's love that makes it possible for
all Israel" (v. 26) to be saved. God's calling, which is eternal, cannot cease; but
we for our part can reject his call. The immutability of God's plan is reassuring to
us: it means that even if we abandon him at any point, we can always return to
our earlier fidelity: he is still there, waiting for us.
　

Gospel Reading: Matthew 15:21-28

The Canaanite Woman
---------------------------------
[21] And Jesus went away from there and withdrew to the district of Tyre and
Sidon. [22] And behold, a Canaanite woman from that region came out and
cried, "Have mercy on me, O Lord, Son of David; my daughter is severely pos-
sessed by a demon." [23] But He did not answer her a word. And His disciples
came and begged Him, saying, "Send her away, for she is crying after us." [24]
He answered, "I was sent only to the lost sheep of the house of Israel." [25] But
she came and knelt before Him, saying, "Lord, help me." [26] And He answered,
"It is not fair to take the children's bread and throw it to the dogs." [27] She said,
"Yes, Lord, yet even the dogs eat the crumbs that fall from their master's table."
[28] Then Jesus answered her, "O woman, great is your faith! Be it done for you
as you desire." And her daughter was healed instantly.

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Commentary:

21-22. Tyre and Sidon were Phoenician cities on the Mediterranean coast, in
present-day Lebanon. They were never part of Galilee but they were near its
north-western border. In Jesus' time they were outside the territory of Herod Anti-
pas. Jesus withdrew to this area to escape persecution from Herod and from the
Jewish authorities and to concentrate on training His Apostles.

21-22. 티로(Tyre)와 시돈(Sidon)은, 오늘날의 레바논(Lebanon)인, 지중해 해변에 
위치한 페니키아의 도시(Phoenician cities)들이었습니다. 이 도시들은 결코 갈릴래아 
지역의 한 부분이 아니었으나 이 도시들은  갈릴래아 지역의 북서쪽 경계 가까이 
있었습니다. 예수님의 시기에 이 도시들은 헤로데 안티파스(Herod Antipas)의 영토 
밖에 있었습니다. 예수님께서는 헤로데로부터 및 유다인 권력자들로부터 박해를 
피하기 위하여 이 지역으로 물러나셨으며 그리고 당신의 사도들을 양성하는 데에 
주력하셨습니다.

Most of the inhabitants of the district of Tyre and Sidon were pagans. St. Mat-
thew calls this woman a "Canaanite"; according to Genesis (10:15), this district
was one of the first to be settled by the Canaanites; St. Mark describes the wo-
man as a "Syrophoenician" (Mark 7:26). Both Gospels point out that she is a
pagan, which means that her faith in our Lord is more remarkable; the same ap-
plies in the case of the centurion (Matthew 8:5-13).

티레와 시돈 지방(district)의 거주자들 대부분은 다신교도(pagans)들이었습니다. 
성 마태오(St. Matthew)는 이 여인을 "가나안 사람(Canaanite)"으로 부르는데, 창세기에 
따르면(창세기 10,15), 이 지방은 가나안 사람들에 의하여 정착될 첫 번째 지역들 중의 
하나였으며, 성 마르코(St. Mark)는 이 여인을 "시리아 페니키아 출신(SYrophoenician)" 
(마르코 복음서 7,26)이라고 설명합니다. 이들 복음서들 둘 다는 그녀가 다신교도임을 
지적하는데, 이것은 우리의 주님에 대한 그녀의 믿음(faith)이 더 주목할 만 함을 뜻하며, 
그리고 꼭 같은 것이 백인 대장(the centurion)의 경우에 있어서(마태오 복음서 8,5-13) 
적용됩니다.

The Canaanite woman's prayer is quite perfect: she recognizes Jesus as the
Messiah (the Son of David)--which contrasts with the unbelief of the Jews; she
expresses her need in clear, simple words; she persists, undismayed by obsta-
cles; and she expresses her request in all humility: "Have mercy on me." Our
prayer should have the same qualities of faith, trust, perseverance and humility.

이 가나안 여인의 기도는 상당히 완미(perfect)합니다: 그녀는 예수님을 메시아 
(다윗의 자손)로서 인식하는데, 이것은 유다인들의 불신/회의(unbelief)와 대조를 
이루고 있으며, 그리고 그녀는 자신의 필요를 분명한, 간단한 단어들로 표현하며, 
그리고 그녀는 장애물(obstacles)들에 때문에 실망하지 않고, 고집하며, 그리고 
그녀는 최대한의 겸손(all humility)으로 자신의 요청을 다음과 같이 표현합니다: 
"저에게 자비를 베풀어 주십시오." 우리의 기도는 믿음, 신뢰, 인내 및 겸손으로 
이루어진 꼭 같은 특성들을 가져야만 합니다.

24. What Jesus says here does not take from the universal reference of His tea-
ching (cf. Matthew 28:19-20; Mark 16:15-16). Our Lord came to bring His Gospel
to the whole world, but He Himself addressed only the Jews; later on He will
charge His Apostles to preach the Gospel to pagans. St. Paul, in his missionary
journeys, also adopted the policy of preaching in the first instance to the Jews
(Acts 13:46).

24. 예수님께서 여기서 말씀하신 바는 당신의 가르침에 대한 보편적 언급의 가치를 
줄이지(take from) 않습니다(마태오 복음서 28,19; 마르코 복음서 16,15-16을 참조하라). 
우리의 주님께서는 당신의 복음을 전체 세상에 전하기 위하여 오셨으나, 그러나 당신 
자신께서는 오로지 유다인들에게만 설교하셨으며(addressed), 그리고 나중에(later on) 
당신께서는  당신의 복음을 다신교도들에게 설교하는 임무를 당신의 사도들에게 
주실 것입니다. 성 바오로는, 자신의 선교 여행에 있어, 우선 첫째로 유다인들에게 
설교하는 정책을 또한 적용하였습니다(사도행전 13,46). 

25-28. This dialogue between Jesus and the woman is especially beautiful. By
appearing to be harsh He so strengthens the woman's faith that she deserves
exceptional praise: "Great is your faith!" Our own conversation with Christ should
be like that: "Persevere in prayer. Persevere, even when your efforts seem barren.
Prayer is always fruitful" (St. J. Escriva, "The Way", 101).

25-28. 예수님과 이 여인 사이의 이 대화는 특별히 아름답습니다. 혹독하게 보임으로써 
당신께서는 이 여인의 믿음을 굳세게 하시어 그 결과로 그녀는 다음과 같은 드문
(exceptional) 찬사를 받을 만합니다: "네 믿음이 참으로 크구나!" 그리스도와 우리의 고유의 
대화는 이와 같아야만 합니다: "기도에 있어 꾸준하십시오. 심지어 그대의 노력들이 헛된 
것처럼 보일지라도, 꾸준히 하십시오. 기도는 항상 열매를 맺습니다" [성 호세마리아 
에스커리바(St. J. Escriva), "The Way", 101].

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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 우리말 번역에 대한 
저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]