Feast of the Baptism of the Lord, Cycle B


1st Reading: Isaiah 42:1-4, 6-7

First Song of the Servant of the Lord
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(Thus says the Lord,) [1] "Behold my servant, whom I uphold, my chosen, in
whom my soul delights; I have put my Spirit upon him, he will bring forth jus-
tice to the nations. [2] He will not cry or lift up his voice, or make it heard in the
street; [3] a bruised reed he will not break, and a dimly burning wick he will not
quench; he will faithfully bring forth justice. [4] He will not fail or be discouraged
till he has established justice in the earth; and the coastlands wait for his law. 

[6] "I am the Lord, I have called you in righteousness, I have taken you by the
hand and kept you; I have given you as a covenant to the people, a light to the
nations, [7] to open the eyes that are blind, to bring out the prisoners from the
dungeon, from the prison those who sit in darkness."

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Commentary:

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번역자 주: 가톨릭 보편 교회의 전례력에 있어 네 개의 "고통받는 종의 노래들"은 다음과 같이 
발췌되고 있다:
(i) 첫 번째 고통받는 종의 노래는 이사야서 42,1-4/9
    (매년 성 월요일 및 매년 주님 세례 축일 제1독서에 포함됨), 
(ii) 두 번째 고통받는 종의 노래는 이사야서 49,1-6
    (매년 성 화요일, 가해 연중 제2주일 및 매년 세례자 요한 탄생 대축일 제1독서), 
(iii) 세 번째 고통 받은 종의 노래는 이사야서 50,4-9/11
    (매년 성 수요일 제1독서, 나해 연중 제24주일 제1독서, 매년 주님 수난 성지 주일  
    제1독서를 포함함), 그리고 
(iv) 네 번째 고통받는 종의 노래는 이사야서 52,13-53,12 
    (매년 성 금요일 제1독서, 나해 제29주일 제1독서를 포함함)에 있다.
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42:1-9. The Lord, who revealed his power by creating the world (40:12-31) and
showed his determination to save mankind by his intervention in history (4l:1-29),
now announces a new stage in his plans (v. 9). To advance them he will give a
special mission to the "servant of the Lord"; in the prophetic text, this personage
plays the key role in making known and putting into effect the salvific plans of
God. Four passages over the course of chapters 42-55 speak of the servant and
his mission; these passages may originally have made up a poem of their own.
These oracles are usually called the "Songs of the Servant". Most biblical scho-
lars see 42:1-9 as being the first song or, rather, the first stanza of that poem.
The other three passages are: 49:1-6; 50:4-11; and 52:13-53:12. They combine
to make a very beautiful poem, but they raise difficult questions as to style and
content. They have been the subject of a great deal of commentary, and the
identity of the "servant" is still a matter of debate. Those who consider the four
passages to be parts of the one poem take it that the "servant" in each is one
and the same person and has one and the same mission. Scholars who do not
regard the four passages as originally part of a single poem interpret the person
and mission of the servant as being different in each.

42:1-9. 이 세상을 창조하심으로써 당신의 힘(power)을 드러내셨던(40, 12-31) 그리고 
역사에의 당신의 개입으로써 인류를 구하시려는 당신의 결심을 나타내셨던, 주님께서는 
(41,1-29) 이제 당신 계획들에 있어 새로운 단계를 선포하십니다(제9절). 이들을 
진척시키시고자(advance) 당신께서는 "주님의 종"에게 특별한 임무를 주실 것이며, 
그리고 예언적 본문에서, 바로 이 인물(personage)은 하느님의 구제(救濟)를 베푸시는
(salvific plans) 계획들을 알려지게 하고 그리고 실행하는 데에 있어 해결의 열쇠가 되는 
역할(the key role)을 합니다. 제42-55 장들의 과정에 걸쳐 네 개의 단락(passages)들은 
이 종과 그의 임무에 대하여 말하며, 그리고 이들 단락들은 그들 고유의 한 편의 시를 
애초에 구성하였을 것입니다. 이러한 신탁들은 "(고통받는) 종의 노래들(Songs of the 
Servant)"로 불리며, 대다수의 성경 학자들은 42,1-9를 첫 번째 노래, 혹은, 오히려, 바로 
그 시의 첫 번째 연(聯)(stanza)으로 이해합니다. 다른 세 개의 단락들은 다음과 같습니다:  
49,1-6; 50,4-11; 그리고 52,13-53,12. 그들은 결합하여(combine) 한 편의 매우 아름다운 
시를 구성하지만, 그러나 그들은 양식과 내용에 있어 어려운 질문들을 제기합니다. 그들은 
커다란 양의 주석의 주제가 되어왔으며, 그리고 이 "종"의 신원(identity)은 여전히 
토론의 주제(a matter of debate) 입니다. 이 네 개의 단락들이 한 편의 시의 부분들이라고 
간주하는 이들은 각각에 있어 이 "종"은 한 명이고 동일한 인격(person)이며 그리고 
하나의 그리고 꼭 같은 임무를 가졌다고 받아들입니다. 이 네 개의 단락들이 애초에 
단일한 시의 부분으로 간주하지 않는 학자들은 각각에 있어 이 종의 인격과 임무를 
다른 것으로 해석합니다.

There are basically three theories as to who the servant is. One theory is that he
is a particular individual--a king of the house of Judah, or the prophet himself or,
of course, a future Messiah, who will redeem Israel. The second theory is that the
servant is a collectivity he stands for Israel, or for some group within Israel. The
third theory argues that the servant is meant to be depicted ambiguously--that is
in a way that allows him to be interpreted in both of the ways mentioned previous-
ly --as a person of significance but someone who can symbolize all Israel.

이 종이 누구인가에 대하여 기본적으로 세 개의 학설(theories)들이 있습니다. 한 학설은 
그가, 유다 집안의 왕, 혹은 예언자 자신 혹은, 당연히, 이스라엘을 속량할 미래의 메시아 
등의, 특정한 개인이라는 것입니다. 두 번째 학설은 이 종이 그가 이스라엘 혹은 이스라엘 
내부의 어떤 집단을 나타내는 하나의 집단(a collectivity)라는 것입니다. 세 번째 학설은, 
그가 이전에 언급하였던 방식들 둘 다로 해석되는 것을 허락하는 방식으로, 한 명의 중요 
인격으로서 그러나 모든 이스라엘을 상징할 수 있는 어떤 이로서, 이 종은 애매모호하게 
묘사되기로 의도되어 있다고(is meant to be) 주장합니다.

In this first song (vv 1-9) the servant certainly comes across as a figure of mystery:
v. 1 gives him very special universal transcendental attributes, Verses 2-3a show
his humility but they are followed immediately by verses saying that he is some-
one able to "establish justice in the earth", to be "a light to the nations" someone
who can "bring light to the nations" and "open the eyes that are blind arid set cap-
tives free...". The "servant" can do all this because the Lord has "put his Spirit on
him" (cf. v. 1), that is, he is someone chosen by God and he has the help of the
Spirit of the Lord to carry out his mission to teach his Law to the very ends of the
earth. So, these words could be describing the prophet's own conviction that he
has a mission to perform--to proclaim the word of God; a mission that he did not
seek but, rather, had given to him. But the servant could also stand for the whole
people of Israel (cf. 41:8)--for in the same way were the people chosen by God
to bear witness to him before all mankind concerning the Law they had received
from the Lord.

이 첫 번째 노래에서(제1-9절) 이 종은 다음과 같이 확실히 신비의 인물로서 이해됩니다: 
제1절은 매우 특별한 보편적 초월적 속성을 그에게 부여하며(gives), 제2-3ㄱ 절들은 
그의 겸손을 나타내나 그러나 그들은 그가 "세상에 정의를 세울" 수 있는, "민족들의 빛이 
될" 수 있는 어떤 자, "민족들에게 빛을 가져다 줄" 수 있는 그리고 "보지 못하는 눈을 뜨게 
하는 그리고 갇힌 이들을 ... 풀어줄" 수 있는 어떤 자임을 말하는 절들에 의하여 곧바로 
이어집니다. 이 "종"은 이 모두를 할 수 있는데 이는 주님께서 그에게 당신의 영을 주셨기"
(제1절을 참조하라) 때문입니다, 즉 그는 하느님에 의하여 선택된 어떤 자이며 그리고 
그는 세상의 바로 끝에까지 당신의 거룩한 법을 가르치는 자신의 임무를 수행하기 위하여 
주님의 영의 도움을 받는 자이기 때문입니다. 그래서, 이들 표현들은, 그가 수행하여야 할 
임무를, 하느님의 말씀을 선포할 임무를,그리고 그가 추구하지는 않았으나 그러나, 오히려, 
그에게 이미 주어졌던, 어떤 임무를  가지고 있다는, 이 예언자 고유의 신념(conviction)을 
묘사하고 있을 수도 있습니다.  그러나 이 종은 전체 이스라엘 백성을 또한 대표할 수 
있으며(41,8을 참조하라), 꼭 같은 방식으로, 그들이 주님으로부터 이미 받았던 거룩한 법
(the Law)에 관하여 모든 인류 앞에서 당신을 증거하기 위하여, 하느님에 의하여 선택된 
백성을 나타낼 수도 있습니다.  

The Gospels and the Acts of the Apostles without attempting to discover exact-
ly who this servant was originally (or whom he was meant to stand for) interpre-
ted the main features of the servant as being a prophecy about Jesus, in whom
the Father is most pleased, and who, in the unity of the Holy Spirit, is truly the
light for all nations and the liberation of all the oppressed. For example, in the
accounts of the baptism of Jesus in the Jordan and of the Transfiguration, the
voice of the Father refers to those features: This is my beloved Son with whom
I am well pleased (Mt 3:17); "This is my Son, my Chosen; listen to him!" (Lk
9:35). The Gospel of Matthew, which makes a point of showing that the Scrip-
tures find fulfillment in Jesus, explicitly quotes vv. 2-4 of this oracle of Isaiah to
show that in Jesus is fulfilled the prophecy of the servant, who was rejected by
the leaders of the people and whose quiet and kindly teaching would bring the
light of truth to the world (Mt 12:15-21). And later in his Gospel, when St Mat-
thew recounts the passion and death of our Lord (cf. Mt 27:30), he again makes
the link between Christ and the servant.

신약 성경의 복음서들과 사도행전은 이 종이 애초에 누구였는지 (혹은 그가 누구를 
대표하기로 의도된 것인지)를 정확하게 찾아내려는 시도 없이 이 종의 주된 특징들을, 
그 안에서 성부께서 가장 기뻐하게 되셨으며, 그리고, 성령과의 일치 안에서, 진실로 
모든 민족들의 빛이며 억압 받는 자들 모두의 해방인, 예수님에 대한 한 개의 예언으로 
해석하였습니다. 예를 들어, 요르단에서 예수님의 세례에 대한 그리고 주님 거룩한 
변모(Transfiguration)에 대한 이야기들에서 성부의 음성은 이러한 특성들에 대하여 
다음과 같이 언급합니다: "이는 내가 사랑하는 아들, 내 마음에 드는 아들이다" 
(마태오 복음서 3,17): "이는 내가 선택한 아들이니 너희는 그의 말을 들어라" 
(루카 복음서 9,35). 성경이 예수님 안에서 구원을 발견한다고 주장하는, 마태오 
복음서는, 이스라엘 백성의 지도자들에 의하여 거부되었으며 그리고 당신의 
조용하고 친절한 가르침이 이 세상에 진리의 빛을 가져다 줄(마태오 복음서 12,15-21), 
예수님 안에서 이 종에 대한 예언이 구현되고 있음을 보이기 위하여, 이사야에 의한 
이 신탁의 제2-4절을 명백하게 인용합니다. 그리고 나중에 자신의 복음서에서, 성 
마태오가 우리의 주님의 수난과 죽음을 서술할 때에 (마태오 복음서 27,30을 참조하라), 
그는 또다시 그리스도와 이 종 사이에 연결을 만듭니다. 

The expression "light to the nations" (v. 6) seems to find an echo in what Jesus
says about his being the light of the world (Jn 8:12; 9:5) and also in the "Bene-
dictus" of Zechariah (Lk 1:78-79). There is an evocation of v. 7 in Jesus' reply to
the messengers from John the Baptist who ask him whether he is he who is to
come (cf. Mt 11:4-6: Lk 7:18-22); cf. the note on 29:15-24. And so St Justin will
say, commenting on vv. 6-7: "Everything that is said here, my friends, refers to
Christ and to the peoples who have been enlightened by his presence" (Dialo-
gus Cum Tryphone", 122,2).

"민족들의 빛"(제6절)이라는 표현은 예수님께서 당신께서 이 세상의 빛이심
(요한 복음서 8,12; 9,5)에 대하여 예수님께서 말씀하신 바에서그리고 또한 예언자 
즈카르야(Zechariah)의 "축복(Benediction)"(루카 복음서 1,78-79)에서 반향
(an echo)을 발견하는 것 같습니다. 당신께서 오시기로 되어 있는 분이신지를 
당신께 여쭈는 세례자 요한의 전달자들에 대한 예수님의 답변 바로 거기에 제7절의 
불러냄(evocation)이 있으며(마태오 복음서 11,4-6; 루카 복음서 7,18-22을 
참조하라), 그리고 이사야서 29, 15-24에 대한 주석을 참조하라. 그리고 성 유스티노
(St. Justine)는, 제6-7절에 대하여 주석하면서, 다음과 같이 그렇게 말할 것입니다: 
"나의 친구들이여, 여기서 말해지고 있는 모든 것은 그리스도에 대한 그리고 당신의 
현존에 의하여 이미 교화된(have been enlightened) 사람들에 대한 언급입니다" 
[Dialo gus Cum Tryphone", 122,2].

The Church in the Second Vatican Council acknowledges her duty to strive to
use every opportunity to show that Christ is truly the "light of the nations" (v. 6):
"Christ is the Light of nations. Because this is so, this Sacred Synod gathered
together in the Holy Spirit eagerly desires by proclaiming the Gospel to every
creature, to bring the light of Christ to all men a light brightly visible on the
countenance of the Church ("Lumen Gentium", 1).

교회는 제2차 바티칸 공의회에서 그리스도께서 진실로 "민족들의 빛"(제6절)이심을 
보이기 위하여 모든 기회를 사용하고자 노력하여야 하는 자신의 임무를 다음과 같이 
인정합니다(acknowledges): "그리스도께서는 민족들의 빛이십니다. 왜냐하면 
이것이 정말로 그러하기에, 성령 안에서 함께 모인 이 거룩한 공의회(Sacred Synod)는 
이 복음을 모든 피조물에게 선포함으로써, 그리스도의 빛을,  교회의 얼굴(counteance)
에서 환하게 보이는 빛을,  모든 사람들에게 가져다 주기를 간절히 바랍니다.
[제2차 바티칸 공의회, "인류의 빛(Lumen Gentium)", 1].

Alternate 1st Reading: Isaiah 55:1-11

Epilogue: Invitation to partake of the banquet of the Lord’s Covenant
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[1] “Ho, every one who thirsts, 
come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
[2] Why do you spend your money for
that which is not bread,
and your labour for that which does
not satisfy?
Hearken diligently to me, and eat
what is good,
and delight yourselves in fatness.
[3] lncline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting
covenant,
my steadfast, sure love for David.
[4] Behold, I made him a witness to the
peoples,
a leader and commander for the
peoples.
[5] Behold, you shall call nations that
you know not,
and nations that knew you not shall
run to you,
because of the LORD your God,
and of the Holy One of Israel,
for he has glorified you. 

[6] “Seek the LORD while he may be found,
call upon him while he is near;
[7] let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the Lord, that he
may have mercy on him,
and to our God, for he will abundantly
pardon.
[8] For my thoughts are not your
thoughts,
neither are your ways my ways,
says the LORD.
[9] For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.

[10] For as the rain and the snow come
down from heaven,
and return not thither but water
the earth,
making it bring forth and sprout,
giving seed to the sower and bread
to the eater,
[11[ so shall my word be that goes forth
from my mouth;
it shall not return to me empty,
but it shall accomplish that which
I purpose,
and prosper in the thing for which
I sent it. 

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Commentary:

55:1-13. The invitation to the Covenant banquet acts as the epilogue to the se-
cond part of the book of Isaiah, and picks up on themes in chapter 40, which is
its prologue. The two chapters help to give literary and thematic unity to this part
of the book. The oracle in chapter 55 sums up in a way the teachings contained
in the preceding chapters -- the invitation to the Covenant banquet (vv. 1-3), remi-
niscent of that celebrated by Moses at Mount Sinai (Ex 24:5, 11); the renewal
of the Covenant with David on Zion (vv. 4-5); the transcendence of God, who is
unaffected by the sins of men (vv. 8-9); the power of the word of God (vv. 10-11);
and, as a final synthesis, the promise of a new exodus, a sign of God’s ever-
lasting salvation.

These oracles are a call for conversion, a call to take advantage of the salvific
gifts so generously offered: “Come to the waters” (v. 1), “Come to me” (v. 3),
“Seek the Lord” (v. 6), “Let the wicked forsake his way” (v. 7). Originally, it was
a call to those exiled in Babylon to return to Jerusalem; but it is a call that is
made at all times, to everyone. The reference to an everlasting Covenant, in kee-
ping with promises made to David (cf. v. 3), can be read by Christians as an in-
vitation to share in the new and eternal Covenant sealed with the Blood of our
Lord Jesus Christ, a pledge of salvation for all mankind. In the Eucharist, the
banquet of the New Testament, the words of the prophet come true in the com-
plete sense in the words spoken by our Lord when he instituted that sacrament:
“Take and eat” (cf. v. 1) the true bread of life, the very finest food, which money
cannot buy(vv. 1-3). Therefore, the invitation extended by the prophet is a call
to Christians to partake of the Blessed Eucharist. Paul VI, urging the faithful to
take part in the Sunday celebration of the Eucharist, wrote: “How could we fail
to take part in this encounter, to partake of the banquet that Christ has lovingly
prepared for us? Our participation should be dignified and filled with joy. Christ,
crucified and glorified, comes among his disciples to draw them all into the
power of his resurrection. It is the pinnacle, here on earth, of the Covenant of
love between God and his people: the sign and source of Christian joy, the pre-
paration for the eternal banquet in heaven” (Gaudete in Domino, 322). Verses
1-11, like 54:5-14, are read in the liturgy of the Easter Vigil, which celebrates
Christ’s victory over sin and which invites the faithful to partake of the banquet
of the Covenant sealed by his death and resurrection: “On the feasts of the Lord,
when the faithful receive the Body of the Son, they proclaim to one another the
Good News that the first fruits of life have been given, as when the angel said to
Mary Magdalene, ‘Christ is risen!’ Now too are life and resurrection conferred
on whoever receives Christ” (Fanqith, Brevarium iuxta ritum Ecclesiae Antio-
chenae Syrorum, in Catechism of the Catholic Church, 1391).

6-9. The Israelites are called to conversion. In order to return to their homeland,
they must return to God, must “seek” him (vv. 6-7). And the Lord, who allows
himself to be found and who does not judge in the way that men do, is willing
and able to grant forgiveness (vv. 8-9). In other words, the call to repentance is
grounded on the goodness of God who “will abundantly pardon” (v. 7). Man, for
his part, should grasp this opportunity that God offers him. So, the words in this
passage are a constant encouragement to begin and begin again in the pursuit
of virtue: “To be converted means to ask for forgiveness and to seek out the
strength of God in the Sacrament of reconciliation, and thus begin again, advan-
cing step by step every day, learning to overcome ourselves, to win the spiritual
battles that we face, and to give of ourselves joyfully, ‘for God loves a cheerful
giver’ (2 Cor 9:7)” (John Paul II, Novo incipiente, 8 April 1979). And St Augus-
tine, apropos of conversion, wrote: “Do not say: ‘Tomorrow, I will he converted;
tomorrow, I will give thanks to God; and all my sins, today’s and yesterday’s,
will be forgiven’. It is true that God promises forgiveness for your conversion; but
He does not promise tomorrow for your delays” (Enarrationes in Psalmos, 144,
11).

The words of v. 8 are echoed by St Paul in Romans 11:33, and are a reminder
to us of just how narrow-minded we can be and how we can fail even to imagine
the great things that God has in store for us.

10-11. The prophet uses comparisons that are particularly meaningful to those
who live in the arid countries of the East, to describe how very powerful the word
of God is: it actually delivers the salvation that it promises. The personified word
of God (cf. 'Ms 8:4; 9:9-10; 18:14-15) is a figure of the incarnation of Jesus Christ,
the eternal Word of the Father, who comes down to save mankind. "The Word of
God, he says, will not return to him empty and barren; rather, it will flourish in all
things, nourished by the good deeds of those who obey and fulfill his teachings.
The word is fulfilled when it is put into practice; if it is not put into practice, it re-
mains barren and withered and starved. Listen carefully, then, when he tells of
the food that nourishes him: 'My food is to do the will of him who sent me' (Jn
4:34)" (St Bernard, "In Cantica Canticorum", 71, 12-13). 

2nd Reading: Acts 10:34-38

Peter's Address
-----------------------
[34] And Peter opened his mouth and said: "Truly I perceive that God shows no
partiality, [35] but in every nation any one who fears him and does what is right
is acceptable to him. [36] You know the word which he sent to Israel, preaching
good news of peace by Jesus Christ (he is Lord of all), [37] the word which was
proclaimed throughout all Judea, beginning from Galilee after the baptism which
John preached: [38] how God anointed Jesus of Nazareth with the Holy Spirit
and with power; how he went about doing good and healing all that were op-
pressed by the devil, for God was with him.

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

34-43. Peter's short address is his first to non-Jews. It begins with the central
idea that God is impartial: he wants all men to be saved through the proclama-
tion of the Gospel (vv. 34-36). This is followed by a summary of Jesus' public
life (vv. 37-41) and, finally, the statement (the first time it appears in Acts) that
Jesus Christ has been made Judge of the living and the dead (v. 42). As in all
Christian preaching to Gentiles, proofs from Scripture take a secondary place
(v. 43).

34-43. 베드로의 짧은 연설은 비유다인들을 향한 그의 첫 번째 연설입니다. 
이 연설은 하느님께서는 다음과 같이 사람을 차별하지 않으신다는 핵심적 생각과 
함께 시작합니다: 당신께서는 복음의 선포를 통하여 모든 사람들이 구하여지기를 
원하십니다(제34-36절). 이것은 예수님의 공생활에 대한 요약(제37-41절)과 
그리고, 끝으로, 예수 그리스도께서는 산 이들과 죽은 이들의 심판관으로 이미 
임명되셨다(제42절)는 (처음으로 사도행전에 나타나는) 문장으로 이어집니다. 
이방인들에 대한 그리스도교의 설교 모두에 있어서 그러하듯이, 성경으로부터의 
증거들은 두 번째 자리를 차지합니다(제43절).

34. This verse refers to 1 Samuel 16:7, where the Lord, in connection with the
anointing of David as king of Israel, tells the prophet, "Do not look on his appea-
rance or on the height of his stature, because I have rejected him; for the Lord
sees not as man sees; man looks on the outward appearance, but the Lord
looks on the heart." When God calls and offers salvation to his elect, he does
not judge as men do. With him distinctions regarding social class, race, sex
or education do not count.

34. 이 절은 1사무엘 16,7에 대하여 언급하고 있는데, 거기서 주님께서는, 다윗
(David)을 이스라엘의 왕으로 기름부음과 연결하여 이 예언자에게, "겉모습이나 
키 큰 것만 보아서는 안 된다. 나는 이미 그를 배척하였다. 나는 사람들처럼 보지 
않는다. 사람들은 눈에 들어오는 대로 보지만 주님은 심장(heart)을 본다" 라고 
말씀하십니다. 하느님께서 당신에 의하여 선택된 이들을 부르시고 그리고 그들에게 
구원을 제시하실 때에, 당신께서는 사람들이 행한 데에 따라 판단하시지 않으십니다. 
당신께 있어 사회적 계급, 인종, 성, 혹은 교육에 관한 차이점들은 헤아려지지 
않습니다.

Here St Peter proclaims that the Old Testament prophecies about the Jews
and the Gentiles forming one single nation (Is 2:2-4; Joel 2:28; Amos 9:12;
Mich 4:1 ) and Jesus' words calling everyone to enter his Kingdom (cf. Mt 8:11;
Mk 16:15-16; Jn 10:16) should be interpreted literally.

여기서 성 베드로(St. Peter)는 유다인들과 이방인들이 한 개의 단일한 민족을 
구성할 것임에 관한 구약 성경의 예언들(이사야 2,2-4; 요엘 2,28; 아모스 9,12; 
미카 4,1) 그리고 모든 이가 당신의 나라로 들어갈 것을 요청하시는(마태오 복음서 
8,11; 마르코 복음서 16,15-16; 요한 복음서 10,16을 참조하라) 예수님의 말씀들은 
글자 그대로(literally) 해석되어져야만 함을 선포합니다.

Alternate 2nd Reading: 1 John 5:1-9

Everyone Who Believes in Jesus Overcomes the World
--------------------------------------------------------------------------------
[1] Every one who believes that Jesus is the Christ is a child of God, and every
one who loves the parent loves the child. [2] By this we know that we love the
children of God, when we love God and obey his commandments. [3] For this is
the love of God, that we keep his commandments. And his commandments are
not burdensome. [4] For whatever is born of God overcomes the world; and this
is the victory that overcomes the world, our faith. [5] Who is it that overcomes
the world but he who believes that Jesus is the Son of God?

Testimony Borne to Christ
--------------------------------------
[6] This is he who came by water and blood, Jesus Christ, not with the water
only but with the water and the blood. [7] And the Spirit is the witness, because
the Spirit is the truth. [8] There are three witnesses, the Spirit, the water, and
the blood; and these three agree. [9] If we receive the testimony of men, the
testimony of God is greater, for this is the testimony of God that he has borne
witness to his Son.

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

1-5. The fifth chapter is a summary of the entire letter, focusing on faith in Jesus
Christ (vv. 6-12) and the confidence that faith gives (vv. 13-21).

In the opening verses (vv. 1-5) St John points to some consequences of faith: he
who believes in Christ is a child of God (v. 1); he loves God and men, his brothers
(v. 2); he keeps the commandments (v. 3) and shares in Christ's victory over the
world (vv. 4-5).

1. "He who loves the parent...": it is axiomatic that one who loves his father also
loves his brothers and sisters, because they share the same parent. The New
Vulgate clarifies the scope of this maxim in this letter by adding the word "Deum":
"He who loves God his father..." loves him who is born of God; Christian fraternity
is a consequence of divine filiation.

4. "This is our victory that overcomes the world, our faith": faith in Jesus Christ
is of crucial importance because through it every baptized person is given a share
in Christ's victory. Jesus has overcome the world (cf. Jn 16:33) by his death and
resurrection, and the Christian (who through faith becomes a member of Christ)
has access to all the graces necessary for coping with temptations and sharing
in Christ's own glory. In this passage the word "world" has the pejorative meaning
of everything opposed to the redemptive work of Christ and the salvation of man
that flows from it.

6. The "water" and the "blood" have been interpreted in different ways, depending
on whether they apply (following the more literal meaning) to events in the life of
Christ, or are regarded as symbols of particular sacraments. The water, if referred
to the life of Christ, would be an allusion to our Lord's baptism (cf. Mt 3:13-17 and
par.), where the Father and the Holy Spirit bore witness to Christ's divinity; the
blood would refer to the Cross, where Christ, God and true man, shed his blood
to bring Redemption. According to this interpretation, St John is answering the
Gnostics, who said that Jesus of Nazareth became the Son of God through bap-
tism and ceased to be the Son of God prior to his passion: therefore, only the
man Jesus, devoid of divinity, died on the Cross; which would be a denial of the
redemptive value of Christ's death.

Understood as symbols of the sacraments, the water would refer to Baptism (cf.
In 3:5), where we receive the Holy Spirit and the life of grace (cf. Jn 7:37-39); the
blood would apply to the Eucharist, where we partake of the blood of Christ in
order to have life in us (cf. Jn 6:53, 55, 56). Jesus came on earth to give his life
for men (cf. Jn 10:10); we obtain that life in the first instance by means of the
living water of Baptism (cf. Jn 4:14; 7:37ff); and also by the application of the
blood of Christ, which cleanses us from all sin (cf. 1 Jn 1:7; 2:2; 4:10).

The two interpretations are compatible with one another, given that sacraments
are sensible signs of the supernatural effects of Christ's redemptive death. Re-
ferring to Baptism, Tertullian wrote: "We have also a second laving, and it too
is unique--the baptism with blood. The Lord spoke of this when he said, 'I have
a baptism to be baptized with' (Lk 12:50), having had already been baptized
once. So, he did come 'by water and blood' (1 In 5:6), as John writes, in order
to be bathed by the water and glorified by the blood, in order to make us (who
are called by water) chosen ones through blood. These two baptisms spring
from the wound in his pierced side; so it is that those who believed in his blood
would be washed by the water; those who were washed in the water would also
drink of the blood" ("De Baptismo", XVI).

7-8. The Sistine-Clementine edition of the Vulgate included an addition which
left the text reading as follows: "There are three who give witness [in heaven:
the Father, the Word, and the Holy Spirit; and these three are one. And there
are three who give witness on earth]: the Spirit, the water, and the blood; and
these three agree." The words shown in bracketed italics (known as the Johan-
nine "comma" or addition) were the subject of heated debate (around the end
of the nineteenth century) as to their authenticity. The Holy Office (as was)
left theologians free to research the matter (cf. "Declaration", 2 June 1927) and
in fact it has been shown that the "comma" was introduced in Spain around the
fourth century AD in a text attributed to Priscillian, and therefore does not be-
long to the original inspired text. The "comma"makes express mention of the
Blessed Trinity; however, even without it the text proclaims that mystery of faith
fairly clearly: it makes mention of Jesus Christ, the Son of God (vv. 5-6), and of
the Holy Spirit (v. 7) and of the Father, both of whom bear witness to the Son
(v. 9).

According to the legal prescriptions of the Old Testament, the testimony of one
witness was insufficient at trials (Deut 17:6; cf. Jn 8:17). St John points to three
witnesses (the Holy Spirit, water and blood), thereby refuting the Gnostic tea-
ching; he is saying that the water and the blood, that is, Christ's baptism and
his death on the Cross, are a manifestation of his divinity. Clearly the word "wit-
ness" is used here in a broad sense: namely, in the sense that at those two
important moments in his life, Christ makes known to us that he is true God.

The Fathers who interpreted these words as referring to the sacraments usually
comment on the fact that in the sacraments the grace of God is communicated
internally and is signaled externally. St Bede writes along those lines: "The
Holy Spirit makes us adoptive sons of God; the water of the sacred fount clean-
ses us; the blood of the Lord redeems us: the spiritual sacrament gives us a
dual witness, one visible, one invisible" ("In I Epist. S. Ioannis, ad loc.").

Gospel Reading: Mark 1:7-11

The Ministry of John the Baptist
----------------------------------------------
[7] And he (John the Baptist) preached, saying, "After me comes he who is
mightier than I, the thong of whose sandals I am not worthy to stoop down and
untie. [8] I have baptized you with water, but he will baptize you with the Holy
Spirit."

Jesus Is Baptized
--------------------------
[9] In those days Jesus came from Nazareth of Galilee and was baptized by
John in the Jordan. [10] And when he came up out of the water, immediately he
saw the heavens opened and the Spirit descending upon him like a dove; [11]
and a voice came from heaven, "Thou art my beloved Son; with thee I am well
pleased." 

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

8. "Baptizing with the Holy Spirit" refers to the Baptism Jesus will institute and
shows how it differs from the baptism of John. In John's baptism, as in the other
rites of the Old Testament, grace was only signified, symbolized. "By the bap-
tism of the New Law, men are baptized inwardly by the Holy Spirit, and this is
accomplished by God alone. But by the baptism of John the body alone was
cleansed by the water" (St. Thomas Aquinas, "Summa Theologiae, III, q. 38, art.
2 ad 1). In Christian Baptism, instituted by our Lord, the baptismal rite not only
signifies grace but is the effective cause of grace, i.e. it confers grace. "Baptism
confers the first sanctifying grace and the supernatural virtues, taking away Origi-
nal Sin and also personal sins if there are any, together with the entire debt of
punishment which the baptized person owes for sin. In addition, Baptism impres-
ses the Christian character in the soul and makes it able to receive the other sa-
craments" ("St. Pius X Catechism", 295). The effects of Christian Baptism, like
everything to do with the sanctification of souls, are attributed to the Holy Spirit,
the "Sanctifier". It should be pointed out, however, that like all the "ad extra"
actions of God (i.e. actions external to the intimate life of the Blessed Trinity),
the sanctification of souls is the work of all three Divine Persons.

8. "성령으로 세례를 주심"은 예수님께서 제정하실 세례에 대한 언급이며 그리고 
이 세례가 [세례자] 요한의 세례와 어떻게 다른지를 보여줍니다. [세례자] 요한의 
세례에서, 구약 성경의 다른 예식들에서처럼, 은총은 오로지 예시(豫示)되었고
(was signified), 표상화되었습니다(was symbolized). "새 법의 세례에 의하여, 
사람들은 성령에 의하여 내면적으로 세례를 받게 되며, 그리고 이것은 오직(alone)  
하느님만에 의하여 성취됩니다. 그러나 [세례자] 요한의 세례에 의하여 오직 몸만이
물로써 깨끗하게 되었읍니다" [성 토마스 아퀴나스(St. Thomas Aquinas), 
"신학 대전(Summa Theologiae)", III, q. 38, art. 2 ad 1]. 우리의 주님에 의하여 
제정된 그리스도교 세례(Christian Baptism)에 있어, 세례 예식은 은총(grace)을 
예시(豫示)할뿐만이 아니라 또한 은총의 효과적인 원인(cause)입니다, 즉, 이 예식은 
은총을 수여합니다(confers). "세례는, 원죄(Original Sin)와, 만약에 조금이라도 
있다면, 또한 본죄(personal sins)들을, 죄 때문에 세례를 받는 자들이 빚을 지고 
있는 전체 빚(debt)과 함께, 또한 제거하는(taking away),  첫 번째 성화 은총(the 
first sanctifying grace)과 초자연적 덕(supernatural virtues)들을 수여합니다.(*) 
이에 더하여, 세례는그리스도인이라는 인호(the Christian character)를 영혼에 
찍어(impresses) 그리하여 영혼이 다른 성사들을 받아들일 수 있도록 만듭니다. 
["St. Pius X Catechism", 295 (**)]. 그리스도교 세례의 효능(effects)들은, 
영혼들의 성화(sanctification)과 관련하는 모든 것들처럼, "성화자(the Sanctifier)"이신, 
성령의 덕분으로 돌려집니다. 그러나, 하느님의 "ad extra" 행위들 [즉, 복되신 
성삼위의 친밀한 생명 바깥에 (external to) 놓여있는 행위들] 모두처럼, 영혼들의 
성화는 세 분의 하느님의 위격들 모두의 위업임은 지적되어야만 합니다.

-----
(*) 번역자 주: 여기서 말하는 초자연 덕들은, 하느님에 의하여 주입되는(infused) 
덕들, 즉 주부덕들인, "애덕(charity), 신덕(faith), 망덕(hope)"으로 이루어진, 
향주삼덕(the three theological virtues)들을 말한다. 이에 대하여서는 다음의 
글들을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/intro2virtues.htm 

(**) 번역자 주: 클릭한 후에 제2 문답을 읽도록 하라.
-----


9. Our Lord's hidden life takes place (apart form his birth at Bethlehem and the
time he was in Egypt) in Nazareth of Galilee from where he comes to receive
John's baptism.

Jesus has no need to receive this baptism of conversion. However, it was ap-
propriate that he who was going to establish the New Alliance should recognize
and accept the mission of his Precursor by being baptized with his baptism:
this would encourage people to prepare to receive the Baptism which was ne-
cessary. The Fathers comment that our Lord went to receive John's baptism in
order to fulfill all righteousness (cf. Mt 3:15), to give us an example of humility,
to become widely known, to have people believe in Him and to give life-giving
strength to the waters of Baptism.

"Ever since the Baptism of Christ in the water, Baptism removes the sins of all"
(St Augustine, "Sermon" 135).

"There are two different periods of time which relate to Baptism--one the period
of its institution by the Redeemer; the other the establishment of the law regar-
ding its reception. [...] The second period to be distinguished, that is, the time
when the law of Baptism was made, also admits of no doubt. Holy writers are
unanimous in saying that after the Resurrection of our Lord, when he gave to his 
Apostles the command to go and 'make disciples of all nations, baptizing them
in the name of the Father and of the Son and of the Holy Ghost' (Mt 28:19) the
law of Baptism became obligatory on all who were to be saved" ("St. Pius V
Catechism", Part II).

10. The visible presence of the Holy Spirit in the form of a dove marks the begin-
ning of Christ's public ministry. The Holy Spirit will also appear, in the form of
tongues of fire, on the occasion when the Church begins its mission to all the
world on the day of Pentecost (cf. Acts 2:3-21).

The Fathers usually interpret the dove as a symbol of peace and reconciliation
between God and men. It first appears in the account of the flood (Gen 8:10-11)
as a sign that God's punishment of mankind has come to an end. Its presence
at the beginning of Christ's public ministry symbolizes the peace and reconci-
liation he will bring.

11. At the very beginning of his public life the mystery of the Holy Trinity is made
manifest: "The Son is baptized, the Holy Spirit descends in the form of a dove
and the voice of the Father is heard" (St Bede, "In Marci Evangelium expositio,
in loc."). "The Holy Spirit dwells in him," the same author goes on, "but not from
the moment of his Baptism, but from the moment he became man." In other
words, Jesus did not become God's son at his Baptism; he is the Son of God
from all eternity. Nor did he become the Messiah at this point; he was the Mes-
siah from the moment he became man.

Baptism is the public manifestation of Jesus as Son of God and as Messiah,
ratified by the presence of the Blessed Trinity.

"The Holy Spirit descended visibly in bodily form upon Christ when he was bap-
tized so that we may believe him to descend invisibly upon all those who are
baptized afterwards" (St Thomas Aquinas, "Summa Theologiae", III, q. 39, a.
6 and 3).

*********************************************************************************************
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.]