8th Sunday in Ordinary Time, Cycle A (가해 연중 제8주일)
1st Reading: Isaiah 49:14-15
The Restoration of Zion
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[14] But Zion said, "The LORD has forsaken me, my LORD has forgotten me?"
[15] "Can a woman forget her sucking child, that, she should have no compassion
on the son of her womb? Even these may forget, yet I will not forget you."
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Commentary:
49:7-13. The Lord, who has chosen his servant and commissioned him to reu-
nite the scattered tribes, shows special kindness to those who have come back
from exile or who are on the point of doing so. This important teaching comes
across very clearly in this somewhat heterogeneous passage.
It starts (v. 7) by contrasting the love of God and the humiliation of the chosen
people, who will eventually be exalted (cf. 52:13-15); some commentators see
the verse as part of the second Song of the Servant. The following stanza (vv.
8-9a) is addressed to those who have already returned home but who are de-
pressed by the terrible state of the country: the Lord cannot but be faithful and
he will grant salvation "in a time of favor" (v. 8). St Paul will apply this "time of
favor" to the coming of Christ (cf. 2 Cor 6:2). The final stanza (vv. 9b-13), 'ad-
dressed to the repatriates, is a further attempt to raise the spirits of people who
have already returned home from all points of the compass (v. 12): "from afar"
probably means Mesopotamia and therefore the east; "the west", literally, "the
Sea", often used with that meaning (cf. 24:14); "Syene" or "Sinim", that is, na-
tives of Syene, a city in the extreme south of Egypt, symbolizes the south in
general. Once again, the joy of the new. exodus is mentioned, and the passage
ends with a brief but intense hymn of praise to God (v. 13). The point is made
repeatedly that God gives his beloved people special protection.
49:14-50:3. After the oracles concerning the servant, the prophet now focuses
on Zion, the city beloved of the Lord, to which people will come from all over, the
diaspora, to settle there. It will be a genuine miracle. The first verses speak very
movingly of God's love for his people (49:14-20). The passage goes on, in a di-
dactic style, to stress that the Lord will bring about the liberation of Jerusalem
(49:21-26). It draws two comparisons--that of an eastern kingdom (49:22-23)
and that of mighty warrior (49:24-26); each ends with an assertion reminiscent
of Ezekiel's message: "And you will know that I am the Lord" (cf. "Introduction
to Ezekiel", p. 595, below). Finally (50:1-3), the sense of abandonment felt by
those in Jerusalem (cf. v. 14) is answered from another angle. Using the wed-
ding imagery first used by Hosea (cf. Hos 1-3), the prophet puts words in the
Lord's mouth to the effect that the exile was not meant to be forever; it was not
irrevocable. There was no document written to terminate the marriage (cf. Deut
24:1-2, Jer 3:8); nor was the sale contract ever closed. Exile was a punishment
that had to happen; it was a temporary thing, provoked by the people's sins.
But God keeps his promises; he will restore Zion; he is as mighty now as he
was at the time of the exodus, as he will demonstrate.
In the fullness of time, when Jesus brings salvation, this oracle will have even
greater significance: "In Jesus Christ God has established a new and everlasting
covenant with mankind. He has placed his almighty power at the service of our
salvation. When his creatures lose confidence and are afraid through lack of faith,
we hear once again the voice of Isaiah who speaks out in the name of the Lord:
'Is my hand too short to redeem? Have I not strength to save?" (St Josemaria
Escrivá, "Friends of God", 190).
49:15-16. The image of the mother who can never forget her children (v. 15) is
one of the most beautiful metaphors used in the Bible to describe the love that
God has for his people; it has been echoed by spiritual writers down the ages.
Pope John Paul II applies it with reference to the merciful love that God shows
his own--the "rahamin" in Hebrew, a word that derives from maternal love ("re-
hem" means motherly embrace). Like a mother, God has borne mankind, and
especially the chosen people, in his womb; he has given birth to it in pain, has
nourished and consoled it (cf. 42:14; 46:3-4): "From the deep and original bond
-- indeed the unity--that links a mother to her child there springs a particular re-
lationship to the child, a particular love. Of this love one can say that it is com-
pletely gratuitous, not merited, and that in this aspect it constitutes an interior
necessity: an exigency of the heart. It is, as it were, a 'feminine' variation of the
masculine fidelity: to self expressed by "hesed". Against this psychological
background, "rahamin" generates a whole range of feelings, including goodness
and tenderness, patience and understanding, that is, readiness to forgive. [...]
This love, faithful and invincible thanks to the mysterious power of motherhood,
is expressed in the Old Testament texts in various ways: as salvation from dan-
gers, especially from enemies; also as. forgiveness of sins--of individuals and
also of the whole of Israel; and finally in readiness to fulfill the (eschatological)
promise and hope in spite of human infidelity" ("Dives In Misericordia", note 52;
cf. "Mulieris Dignitatem", 8).
The first words of v. 16 are another graphic description of the love of God; and
so we find John Paul II using them in an exhortation on that subject "Dear young
people, receive the love that God first gives you (cf. 1 Jn 4:19). Hold fast to this
certainty, the only one that can give meaning, strength and joy to life: his love
will never leave you, his covenant of peace will never be removed from you (cf.
Is 54:10). He has stamped your name on the palms of his hands (cf. Is 49:16)"
("World Youth Day", 6 January 1997).
2nd Reading: 1 Corinthians 4:1-5
Servant of Christ
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[1] This is how one should regard us, as servants of Christ and stewards of the
mysteries of God. [2] Moreover it is required of stewards that they be found trust-
worthy. [3] But with me it is a very small thing that I should be judged by you or
by any human court. I do not even judge myself. [4] I am not aware of anything
against myself, but I am not thereby acquitted. It is the Lord who judges me.
[5] Therefore do not pronounce judgment before the time, before the Lord comes,
who will bring to light the things now hidden in darkness and will disclose the
purposes of the heart. Then every man will receive his commendation from God.
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Commentary:
1-2. The features of every apostle, as outlined here by St Paul-- "servants of
Christ", "stewards of God's mysteries"--put this ministry beyond the reach of
grudges and petty squabbles. "Servants of Christ", that is, ministers of Christ,
are people to whom he has entrusted his property--his teaching and his sacra-
ments--for them to protect it faithfully and, acting as his agents, to manage it,
pass it on and "disperse" it to others (cf. "Commentary on 1 Cor, ad loc."). As
Paul stresses, a basic qualification for being a servant or steward is trustworthi-
ness: "Those are untrustworthy stewards who when it comes to dispensing the
divine mysteries do not seek the welfare of the people, the honor of Christ or
the advantage of his members [...]. Trustworthy stewards are those who always
seek the honor of God and the welfare of his members" ("ibid., ad loc.").
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The Magisterium of the Church has often applied these words to the Christian
priesthood: "The Apostle of the Gentiles thus perfectly sums up what may be
said of the greatness, the dignity and the duty of the Christian priesthood: 'This
is how one should regard us, as servants of Christ and stewards of the mysteries
of God' (1 Cor 4:1). The priest is the minister of Christ, an instrument, that is to
say, in the hands of the divine Redeemer. He continues the work of the redemp-
tion in all its universality and divine efficacy, that work that wrought so marvelous
a transformation in the world. Thus the priest, as is said with good reason, is
indeed 'another Christ', for, in some way, he is himself a continuation of Christ:
'As the Father has sent me, even so I send you' (Jn 20:21), is spoken to the
priest, and hence the priest, like Christ, continues to give 'glory to God in the
highest; and on earth peace among men with whom he is pleased' (Lk 2:14).
A priest is appointed 'steward of the mysteries of God' (cf. 1 Cor 4:1 ) for the
benefit of the members of the mystical body of Christ, since he is the ordinary
minister of nearly all the sacraments--those channels through which the grace
of the Savior flows for the good of humanity. The Christian, at almost every im-
portant stage of his mortal career, finds at his side the priest with power received
from God, for the purpose of communicating or increasing that grace which is the
supernatural life of his soul" (Pius XI, "Ad Catholici Sacerdotii").
3-5. A servant, an employee, is obviously answerable for his actions-- but he is
answerable only to his master; only his master can judge him. Therefore, refer-
ring to the minister of Christ, St Paul declares that only our Lord can be his judge,
because it is to him his service is owed. This teaching applies in the first place
to Church ministers; but it also applies to all the faithful, for all should serve God
by putting their talents to good use. Therefore, it is not for us to judge others, un-
less we have some special position which obliges us to do so. And certainly any
judgment we do make is valid only if it accords with the will of God; any type of
rash judgment would lead to very unfortunate results. Even that judgment we
make about ourselves--examination of conscience, which St Paul seems to be
hinting at when he says that he is not aware of anything against himself-- should
be made with the help of grace. It is not a matter of subjective introspection, but
rather a sincere review made in the presence of God. It is not meant to be a reply
to the question, What do I think of my behavior?; but rather to a different question,
What does God think of it? Thus, a Christian should not be trying to meticulously
measure his conduct, but to have recourse to God, who is rich in mercy. If so,
the end-product of his examination will never be like that of the Pharisee, "God, I
thank thee that I am not like other men", but instead, like the publican's "God,
be merciful to me, a sinner" (Lk 18:11, 13).
The Apostle, as we can see, is speaking of his own experience, and speaking
from a heart full of pastoral solicitude: he is not merely giving advice or taking
people to task.
Gospel Reading: Matthew 6:24-34
Trust in God's Fatherly Providence (Continuation)
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(Jesus said to His disciples,) [24] "No one can serve two masters; for
either he will hate the one and love the other, or he will be devoted
to the one and despise the other. You cannot serve God and mammon.
[25] "Therefore I tell you, do not be anxious about your life, what you
shall eat or what you shall drink, nor about your body, what you shall
put on. Is not life more than food, and the body more than clothing?
[26] Look at the birds of the air; they neither sow nor reap nor gather
into barns, and yet your Heavenly Father feeds them. Are you not of
more value than they? [27] And which of you by being anxious can add
one cubit to his span of life? [28] And why are you anxious about
clothing? Consider the lilies of the field, how they grow; they
neither toil nor spin; [29] yet I tell you, even Solomon in all his
glory was not arrayed like one of these. [30] But if God so clothes the
grass of the field, which today is alive and tomorrow is thrown into
the oven, will He not much more clothe you, O men of little faith?
[31] Therefore do not be anxious, saying, `What shall we eat?' or `What
shall we drink?' or `What shall we wear?' [32] For the Gentiles seek
all these things; and your Heavenly Father knows that you need them
all. [33] But seek first His Kingdom and His righteousness, and all
these things shall be yours as well.
[34] "Therefore do not be anxious about tomorrow, for tomorrow will be
anxious for itself. Let the day's own trouble be sufficient for the
day."
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Commentary:
24. Man's ultimate goal is God; to attain this goal he should commit
himself entirely. But in fact some people do not have God as their
ultimate goal, and instead choose wealth of some kind--in which case
wealth becomes their god. Man cannot have two absolute and contrary
goals.
25-32. In this beautiful passage Jesus shows us the value of the
ordinary things of life, and teaches us to put our trust in God's
fatherly providence. Using simple examples and comparisons taken from
everyday life, He teaches us to abandon ourselves into the arms of
God.
27. The word "span" could be translated as "stature", but "span" is
closer to the original (cf. Luke 12:25). A "cubit" is a measure of
length which can metaphorically refer to time.
33. Here again the righteousness of the Kingdom means the life of grace
in man--which involves a whole series of spiritual and moral values and
can be summed up in the notion of "holiness". The search for holiness
should be our primary purpose in life. Jesus is again insisting on the
primacy of spiritual demands. Commenting on this passage, Pope Paul VI
says: "Why poverty? It is to give God, the Kingdom of God, the first
place in the scale of values which are the object of human
aspirations. Jesus says: `Seek first His Kingdom and His
righteousness'. And He says this with regard to all the other temporal
goods, even necessary and legitimate ones, with which human desires are
usually concerned. Christ's poverty makes possible that detachment
from earthly things which allows us to place the relationship with God
at the peak of human aspirations" ("General Audience", 5 January
1977).
34. Our Lord exhorts us to go about our daily tasks serenely and not to
worry uselessly about what happened yesterday or what may happen
tomorrow. This is wisdom based on God's fatherly providence and on our
own everyday experience: "He who observes the wind will not sow; and he
who regards the clouds will not reap" (Eccles 11:4).
What is important, what is within our reach, is to live in God's
presence and make good use of the present moment: "Do your duty `now',
without looking back on `yesterday', which has already passed, or
worrying over `tomorrow', which may never come for you" ([St] J. Escriva,
"The Way", 253).
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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.
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