나바르 매일미사 독서/묵상

Monday

1st Week of Advent

1st Reading: Isaiah 2:1-5 (가해 제1독서는 아래에 있습니다.)

The Glory of Zion and Peace Among the Nations
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[1] The word which Isaiah the son of Amoz saw concerning Judah and Jerusalem.

[2] It shall come to pass in the latter days that the mountain of the house of the
Lord shall be established as the highest of the mountains, and shall be raised
above the hills; and all the nations shall flow to it, [3] and many peoples shall
come, and say: "Come, let us go up to the mountain of the Lord, to the house
of the God of Jacob; that he may teach us his ways and that we may walk in his
paths." For out of Zion shall go forth the law, and the word of the Lord from Jeru-
salem. [4] He shall judge between the nations, and shall decide for many peo-
ples; and they shall beat their swords into ploughshares, and their spears into
pruning hooks; nation shall not lift up sword against nation, neither shall they
learn war any more. [5] O house of Jacob, come, let us walk in the light of the
Lord.

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Commentary:

2:1-4:6. This section opens with a new "dispute" ("rib") in which we find echoes
of the teaching about the "day of the Lord" (2:12; cf. Amos 5:18—20). Previously,
the people were accused of forsaking God (cf. 1:2-3); now we are told why God
has forsaken them (cf. 2:6): it was on account of their arrogance and their idola-
try (cf. 2:6-4:1). However, it is not really the case that God has forsaken his peo-
ple; his "forsaking" them is a way of describing the punishment he inflicts on
them on account of their sins. When the Lord’s sentence is revealed, human
arrogance will be brought low, and the Lord will be exalted (cf. 2:9, 11, 17).

Oracles about the splendor that will be Zion’s on that day introduce (cf. 2:1-5)
and round off (4:2-6) this "dispute".

2:1-5. Despite the sins of the people and the disastrous situation in Judah that
is described in this first part of the book, from the very start a glimmer of hope is
provided in this vision of messianic and eschatological restoration which shows
that the salvation of the world centers on Zion, "the mountain of the Lord", that
is, Jerusalem.

All the nations will converge on the holy city, but not to despoil it of ts wealth:
they will come in peace to hearken to the word of the Lord and receive instruc-
tion in his law. This note of hope, struck, strategically, at the very start of the
book, and at its end (66:18-24), constitutes one of its most important messages.

The poem in vv. 2-5 (found also, with slight variations, in Micah4:1-3) links the
Law with the temple, the spiritual center of Jerusalem after the national recon-
struction that took place when the exiles returned from Babylon.

In contrast with the strife and desolation that sin brings in its wake (cf. 1:2-9),
peace is the outcome of reverence for God and readiness to obey his precepts,
of the practice of virtue and of love of neighbor. The weapons of war become
tools for development and agriculture: "Insofar as men are sinful, the threat of
war hangs over them, and hang over them it will until the return of Christ. But in-
sofar as men vanquish sin by a union of love, they will vanquish violence as well
and make these words come true: 'They shall turn their swords into plough-
shares, and their spears into sickles. Nation shall not lift up sword against na-
tion, neither shall they learn war any more' (Is 2:4)" ("Gaudium Et Spes", 78).

These words of Isaiah announcing God’s salvific intervention in the fullness of
time will come true with the birth of Christ, who will open up an era of perfect
peace and reconciliation. The Church uses this text in the liturgy of the first Sun-
day in Advent, encouraging us to look forward to the second coming of Christ as
we prepare to recall his first coming at Christmas.

1st Reading: Isaiah 4:2-6 (가해, Cycle A)

A holy remnant in Jerusalem
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[2] In that day the branch of the Lord shall be beautiful and glorious, and the fruit
of the land shall be the pride and glory of the survivors of Israel. [3] And he who
is left in Zion and remains in Jerusalem will be called holy, every one who has
been recorded for life in Jerusalem, [4] when the Lord shall have washed away
the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from
its midst by a spirit of judgment and by a spirit of burning. Then the Lord will
create over the whole site of Mount Zion and over her assemblies a cloud by day,
and smoke and the shining of a laming fire by night; for over all the glory there
will be a canopy and a pavilion. [6] It will be for a shade by day from the heat, and
for a refuge and a shelter from the storm and rain.

***************************************************************************************** Commentary:

4:2-6. In the midst of all that distress, there is still some reason to hope that the
Lord will come back and shelter his people again. These verses will out the vision
found in 2:1-5. Mount Zion refers above all to the assembly of the remnant of
Israel gathered in the temple; these will enjoy the Lord’s protection as in the days
in the wilderness when, after being delivered from Egypt, they made their way
towards the promised land guided by the pillar of cloud and the pillar of fire (cf.
Ex 13:21-22).

The “branch of the Lord” (v. 2) is a title belonging to the king in the line of David
(cf. 11:1). It is not only the “remnant” of Israel that will survive and see the glory
of the purified Jerusalem, but also the Messiah, David’s son. For this reason, a
later Christian writer, commenting on Elizabeth’s greeting to Mary (“Blessed are
you among women, and blessed is the fruit of your womb”: Lk 1:42), says:
“Isaiah speak of this fruit when he says: In that day … the fruit of the land shall
be the pride and glory of the survivors of Israel. What can this fruit be, if not the
Holy One of Israel, who is at the same time the seed of Abraham, the shoot of
the Lord, the flower that springs from the root of Jesse, the life-giving fruit of
which we all partake?” (Baldwin of Canterbury, de salutatione angelica). ****

Gospel Reading: Matthew 8:5-11

The Centurion's Faith
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[5] As He (Jesus) entered Capernaum, a centurion came forward to Him,
beseeching Him [6] and saying, "Lord, my servant is lying paralyzed at home,
in terrible distress." [7] And He said to him, "I will come and heal him." [8]
But the centurion answered Him, "Lord, I am not worthy to have You come
under my roof; but only say the word, and my servant will be healed. [9] For
I am a man under authority, with soldiers under me; and I say to one, 'Go,' and
he goes, and to another, 'Come,' and he comes, and to my slave, 'Do this,' and
he does it." [10] When Jesus heard him, He marvelled, and said to those who
followed Him, "Truly, I say to you, not even in Israel have I found such faith. [11]
I tell you, many will come from east and west and sit at table with Abraham,
Isaac, and Jacob in the Kingdom of Heaven."

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Commentary:

5-11. "Centurion": an officer of the Roman army in control of one hundred men.
This man's faith is still an example to us. At the solemn moment when a
Christian is about to receive Jesus in the Blessed Sacrament, the Church's liturgy
places on his lips and in his heart these words of the centurion, to enliven his faith:
Lord, I am not worthy...".

5-11. "백인대장(centurion)": 백명의 군인(men)들을 지배하고 있는 로마 군대의 장교를
말합니다. 이 사람의 믿음은 우리에게 여전히 하나의 모범입니다. 성체성사(the Blessed
Sacrament)에서 그리스도인이 예수님을 받아 먹고자 할 무렵인 엄숙한 순간에, 교회의
전례는 그의 믿음을 활기 띠게 하고자 그의 입술과 그의 본심 안에 이 백인대장의 바로
이 표현들을 다음과 같이 배치합니다: "주님, 제 안에 주님을 모시기에 합당치 않사오나
한 말씀만 하소서. 제가 곧 나으리이다."

The Jews of this time regarded any Jew who entered a Gentile's house as
contracting legal impurity (cf. John 18:28; Acts 11:2-3). This centurion has the
deference not to place Jesus in an embarrassing position in the eyes of His fellow
Israelites. He shows that he is convinced that Jesus has the power over disease
and illness; he suggests that if Jesus just says the word, He will do what is needed
without having actually to visit the house; he is reasoning, in a simple, logical way,
on the basis of his own professional experience. Jesus avails of this meeting with
a Gentile believer to make a solemn prophecy to the effect that His Gospel is
addressed to the world at large; all men, of every nation and race, of every age and
condition, are called to follow Christ.

당시의 시대의 유다인들은 이방인의 집에 들어가는 유다인을 율법적 불결에 걸리는
것으로 간주하였습니다(요한 복음서 18,28; 사도행전 11,2-3을 참조하라). 이 백인대장은
예수님을 당신의 동료인 이스라엘인들의 눈에 있어 당혹스러운 위치에 처하지 않게
하고자 하는 존경의 뜻(deference)을 가지고 있습니다. 그는 예수님께서 질병과 병고를
지배하는 힘을 가지고 계심을 그가 확신하고 있음을 나타내고 있으며, 그리고 예수님께서
단지 한 말씀만 하시면, 자신의 집을 실제로 방문함 없이도 요구되는 바를 당신께서 행하실
것임을 암시하고 있으며, 그리고 그는 예수님께서, 다음과 같이, 당신의 복음이 전체로서의
세상을 향하고 있음이라는 취지로 엄숙한 예언을 하시고자, 이방인과의 이러한 만남을
쓸모가 있게 하심을, 자신 고유의 직업적 경험에 근거하여, 간단하고 논리적인 방식으로,
추론하고 있는 중입니다: 모든 나라와 인종의, 모든 나이와 조건의, 사람들 모두는
그리스도를 따르도록 요청 받고 있습니다.

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번역자 주: 오늘의 복음 말씀은 연중 제12주간 토요일 복음 말씀에 포함된다.
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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.