21st Sunday in Ordinary Time, Cycle A (가해 연중 제21주일)
1st Reading: Isaiah 22:19-23
Oracle concerning Shebna
---------------------------------------
[19] I will thrust you from your office, and you will be cast down from your station.
[20] In that day I will call my servant Eliakim the son of Hilkiah, [21] and I will
clothe him with your robe, and will bind your girdle on him, and will commit your
authority to his hand; and he shall be a father to the inhabitants of Jerusalem
and to the house of Judah. [22] And I will place on his shoulder the key of the
house of David; he shall open, and none shall shut; and he shall shut, and none
shall open. [23] And I will fasten him like a peg in a sure place, and he will be
come a throne of honour to his father’s house.
*********************************************************************************************
Commentary:
22:15-25. Shebna had a high position in the royal court, and he is mentioned in
other passages (36:3, 11, 22; 37:2; and 2 Kings 18:26, 37; 19:2). He may have
been a foreigner who, after occupying a senior position in Hezekiah’s palace, was
replaced by Eliakim. Isaiah reproaches Shebna for being ostentatious (v. 16) and
he tells him he will be dismissed from office (vv. 17-19. 25). His successor, Elia-
kim, son of Hilkiah (vv. 20-24), will be the official who, during the Assyrian siege
of Jerusalem, heads a royal embassy charged with negotiating peace (cf. 2 Kings
18:18-19:2).
Irrespective of the historical context in which the oracle was spoken, the words of
v. 22 find significant resonance in the New Testament. The first part of the verse is
reminiscent of what Jesus says to Peter when giving him the “keys of the kingdom”
(Mt 16:19). In this connexion it is no harm to remember that the king’s high stew-
ard, as his representative, opened and closed the official court business of the day.
The text of the second part of this same verse is applied in the book of Revelation
to the Messiah, “the holy one, the true, who has the key of David” (Rev 3:7), be-
cause Jesus, the Messiah, as the new David opens the doors of heaven. The
Church’s liturgy, in the famous “O” antiphons prior to Christmas, extols Christ, gi-
ving him this messianic title: “Key of David and sceptre of the house of Israel, you,
who reign over the whole world, come and free those who wait for you in darkness”
(Divine Office, Antiphon at Vespers, 20 December).
2nd Reading: Romans 11:33-36
The Conversion of the Jews (Continuation)
------------------------------------------------------------
[33] 0 the depth of the riches and wisdom and knowledge of God! How unsear-
chable are his judgments and how inscrutable his ways!
[34] "For who has known the mind of the Lord, or who has been his counselor?"
[35] "Or who has given a gift to him that he might be repaid?"
[36] For from him and through him and to him are all things. To him be glory for
ever. Amen.
*********************************************************************************************
Commentary:
33-36. God's admirable goodness, to both Jews and Gentiles, permitting them to
disobey and then talking pity on them in their wretchedness, causes the Apostle
to pour out his heart in words reminiscent of the Book of Isaiah: "For my thoughts
are not your thoughts, neither are your ways my ways, says the Lord. For as the
heavens are higher than the earth, so are my ways higher than your ways, and
my thoughts than your thoughts" (55:8-9). The designs of divine Providence may
disconcert us, may be difficult to understand; but if we remember how great God
is--he is beyond our comprehension--and how God's power and faithfulness over-
come any obstacle man may place in God's way we will realize that the very
things which seem to frustrate his plans actually serve to forward them.
The correct attitude of man to the designs of God is one of humility. This will
lead him to realize that the mysteries of God, which are intrinsically clear, seem
obscure to us, simply because our mind's capacity is limited. Therefore, as Fray
Luis de Granada reminds us, we must avoid saying that "something cannot be
because we cannot understand it [...], for what is more in conformity with reason
than to think in the highest way of him who is the All-High and to attribute to him
the highest and best nature that our mind can conceive? [...] So it is that our
failure to understand the sublimity of this mystery has a trace and scent of some-
thing divine, because, as we said, God being infinite must necessarily be beyond
our comprehension" ("Introduccion Al Simbolo De La Fe", part IV).
Gospel Reading: Matthew 16:13-20:
Peter's Profession of Faith and His Primacy
---------------------------------------------------------------
[13] Now when Jesus came into the district of Caesarea Philippi, He asked His
disciples, "Who do men say that the Son of Man is?" [14] And they said, "Some
say John the Baptist, others say Elijah, and others Jeremiah or one of the pro-
phets." [15] He said to them, "But who do you say that I am?" [16] Simon Peter
replied, "You are the Christ, the Son of the living God." [17] And Jesus answered
him, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this
to you, but My Father who is in Heaven. [18] And I tell you, you are Peter, and on
this rock I will build My Church, and the powers of death shall not prevail against
it. [19] I will give you the keys of the Kingdom of Heaven, and whatever you bind
on earth shall be bound in Heaven, and whatever you loose on earth shall be
loosed in Heaven." [20] Then he strictly charged the disciples to tell no one that
he was the Christ.
*********************************************************************************************
Commentary:
13-20. In this passage St. Peter is promised primacy over the whole Church, a
primacy which Jesus will confer on him after His Resurrection, as we learn in the
Gospel of St. John (cf. John 21:15-18). This supreme authority is given to Peter
for the benefit of the Church. Because the Church has to last until the end of
time, this authority will be passed on to Peter's successors down through history.
The Bishop of Rome, the Pope, is the successor of Peter.
The solemn Magisterium of the Church, in the First Vatican Council, defined the
doctrine of the primacy of Peter and his successors in these terms:
"We teach and declare, therefore, according to the testimony of the Gospel that
the primacy of jurisdiction over the whole Church was immediately and directly
promised to and conferred upon the blessed Apostle Peter by Christ the Lord.
For to Simon, Christ had said, `You shall be called Cephas' (John 1:42). Then,
after Simon had acknowledged Christ with the confession, `You are the Christ,
the Son of the living God' (Matthew 16:16), it was to Simon alone that the so-
lemn words were spoken by the Lord: `Blessed are you, Simon Bar-Jona. For
flesh and blood has not revealed this to you, but My Father who is in Heaven.
And I tell you, you are Peter, and on this rock I will build My Church, and the
powers of Hell shall not prevail against it. I will give you the keys of the King-
dom of Heaven, and whatever you bind on earth shall be bound in Heaven, and
what you loose on earth shall be loosed in Heaven' (Matthew 16:17-19). And
after His Resurrection, Jesus conferred upon Simon Peter alone the jurisdiction
of supreme shepherd and ruler over His whole fold with the words, `Feed My
lambs....Feed My sheep' (John 21:15-17) [...]
"(Canon) Therefore, if anyone says that the blessed Apostle Peter was not cons-
tituted by Christ the Lord as the Prince of all the Apostles and the visible head
of the whole Church militant, or that he received immediately and directly from
Jesus Christ our Lord only a primacy of honor and not a true and proper primacy
of jurisdiction: let him be condemned.
"Now, what Christ the Lord, Supreme Shepherd and watchful guardian of the
flock, established in the person of the blessed Apostle Peter for the perpetual
safety and everlasting good of the Church must, by the will of the same, endure
without interruption in the Church which was founded on the rock and which will
remain firm until the end of the world. Indeed, `no one doubts, in fact it is ob-
vious to all ages, that the holy and most blessed Peter, Prince and head of the
Apostles, the pillar of faith, and the foundation of the Catholic Church, received
the keys of the kingdom from our Lord Jesus Christ, the Savior and the Redee-
mer of the human race; and even to this time and forever he lives,' and governs,
`and exercises judgment in his successors' (cf. Council of Ephesus), the bishops
of the holy Roman See, which he established and consecrated with his blood.
Therefore, whoever succeeds Peter in this Chair holds Peter's primacy over the
whole Church according to the plan of Christ Himself [...]. For this reason, `be-
cause of its greater sovereignty,' it was always `necessary for every church, that
is, the faithful who are everywhere, to be in agreement' with the same Roman
Church [...]
"(Canon) Therefore, if anyone says that it is not according to the institution of
Christ our Lord himself, that is, by divine law, that St Peter has perpetual suc-
cessors in the primacy over the whole Church; or if anyone says that the Ro-
man Pontiff is not the successor of St Peter in the same primacy: let him be
condemned.
"We think it extremely necessary to assert solemnly the prerogative which the
only-begotten Son of God deigned to join to the highest pastoral office. "And so,
faithfully keeping to the tradition received from the beginning of the Christian faith,
for the glory of God our Savior, for the exaltation of the Catholic religion, and for
the salvation of Christian peoples, We, with the approval of the sacred council,
teach and define that it is a divinely revealed dogma: that the Roman Pontiff,
when he speaks "ex cathedra", that is, when, acting in the office of shepherd
and teacher of all Christians, he defines, by virtue of his supreme apostolic au-
thority, doctrine concerning faith or morals to be held by the universal Church,
possesses through the divine assistance promised to him in the person of St.
Peter, the infallibility with which the divine Redeemer willed His Church to be en-
dowed in defining doctrine concerning faith or morals; and that such definitions
of the Roman Pontiff are therefore irreformable because of their nature, but not
because of the agreement of the Church.
"(Canon) But if anyone presumes to contradict this our definition (God forbid
him to do so): let him be condemned" (Vatican I, "Pastor Aeternus", Chaps.
1, 2 and 4).
*********************************************************************************************
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].