10th Sunday in Ordinary Time, Cycle B (나해 연중 제10주일)


1st Reading: Genesis 3:9-15

Temptation and the First Sin (Continuation)
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[9] But the Lord God called to the man, and said to him, "Where are you?" [10]
And he said, "I heard the sound of thee in the garden, and I was afraid, because
I was naked; and I hid myself." [11] He said, "Who told you that you were naked?
Have you eaten of the tree of which I commanded you not to eat?" [12] The man
said, "The woman whom thou gavest to be with me, she gave me fruit of the tree,
and I ate." [13] Then the Lord God said to the woman, "What is this that you have
done?" The woman said, "The serpent beguiled me, and I ate." [14] The Lord God
said to the serpent, "Because you have done this, cursed are you above all cattle,
and above all wild animals; upon your belly you shall go, and dust you shall eat
all the days of your life. [15] I will put enmity between you and the woman, and
between your seed and her seed; he shall bruise your head, and you shall bruise
his heel."

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Commentary:

[번역자 주: 오늘의 제1독서의 해설의 우리말 번역문은, 여기를 클릭하면 읽을 수 있는, 
매년 무염시태 대축일(12월 8일)의 제1독서(창세기 3,9-15.20의 해설에 마련되어 있다].

3:7-13. This passage begins the description of the effects of the original sin. Man
and woman have come to know evil, and it shows, initially, in a most direct way--
in their own bodies. The inner harmony described in Genesis 2:25 is broken, and
concupiscence rears its head. Their friendship with God is also broken, and they
flee from his presence, to avoid their nakedness being seen. As if his Creator
could not see them! The harmony between man and woman is also fractured: he
puts the blame on her, and she puts it on the serpent. But all three share in the
responsibility, and therefore all three are going to pay the penalty.

"The harmony in which they found themselves, thanks to original justice, is now
destroyed: the control of the soul's spiritual faculties over the body is shattered;
the union of man and woman becomes subject to tensions (cf. Gen 3:7-16), their
relations henceforth marked by lust and domination. Harmony with creation is
broken: visible creation has become alien and hostile to man (cf. Gen 3:17, 19).
Because of man, creation is now subject 'to its bondage to decay' (Rom 8:21).
Finally, the consequence explicitly foretold for this disobedience will come true:
man will 'return to the ground' (Gen 3:19), for out of it he was taken. "Death
makes its entrance into human history" (cf. Rom 5:12)" ("Catechism of the Ca-
tholic Church", 400).

3:14-15. The punishment God imposes on the serpent includes confrontation be-
tween woman and the serpent, between mankind and evil, with the promise that
man will come out on top. That is why this passage is called the "Proto-gospel":
it is the first announcement to mankind of the good news of the Redeemer-
Messiah. Clearly, a bruise to the head is deadly, whereas a bruise to the heel
is curable.

As the Second Vatican Council teaches, "God, who creates and conserves all
things by his Word, (cf. Jn 1:3), provides men with constant evidence of himself
in created realities (cf. Rom 1:19-20). And furthermore, wishing to open up the
way to heavenly salvation, by promising redemption (cf. Gen 3:15); and he has
never ceased to take care of the human race. For he wishes to give eternal life
to all those who seek salvation by patience in well-doing (cf. Rom 2:6-7)" ("Dei
Verbum", 3).

Victory over the devil will be brought about by a descendant of the woman, the
Messiah. The Church has always read these verses as being messianic, refer-
ring to Jesus Christ; and it was seen in the woman the mother of the promised
Savior; the Virgin Mary is the new Eve. "The earliest documents, as they are
read in the Church and are understood in the light of a further and full revelation,
bring the figure of a woman, Mother of the Redeemer, into a gradually clearer
light. Considered in this light, she is already prophetically foreshadowed in the
promise of victory over the serpent which was given to our first parents after their
fall into sin (cf. Gen 3:15) [...]. Hence not a few of the early Fathers gladly assert
with Irenaeus in their preaching: 'the knot of Eve's disobedience was untied by
Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened
by her faith' (St Irenaeus, "Adv. Haer." 3, 22, 4). Comparing Mary with Eve, they
call her 'Mother of the living' (St Epiphanius, "Adv. Haer. Panarium" 78, 18) and
frequently claim: 'death through Eve, life through Mary' (St Jerome, "Epistula"
22, 21; etc.)" (Vatican II, "Lumen Gentium", 55-56).

So, woman is going to have a key role in that victory over the devil. In his Latin
translation of the Bible, the "Vulgate", St Jerome in fact reads the relevant pas-
sage as "she [the woman] shall bruise your head". That woman is the Blessed
Virgin, the new Eve and the mother of the Redeemer, who shares (by anticipa-
tion and pre-eminently) in the victory of her Son. Sin never left its mark on her,
and the Church proclaims her as the Immaculate Conception.

St Thomas explains that the reason why God did not prevent the first man from
sinning was because "God allows evils to be done in order to draw forth some
greater good. Thus St Paul says, 'Where sin increased, grace abounded all the
more' (Rom 5:20); and the "Exultet" sings, '0 happy fault,...which gained for us
so great a Redeemer'" ("Summa Theologiae", 3, 1, 3 and 3; cf. "Catechism of
the Catholic Church", 412).

2nd Reading: 2 Corinthians 4:13-5:1

He Is Sustained By Hope in Heaven
----------------------------------------------------
[13] Since we have the same spirit of faith as he had who wrote, "I believed, and
so I spoke," we too believe, and so we speak, [14] knowing that he who raised
the Lord Jesus will raise us also with Jesus and bring us with you into his pre-
sence. [15] For it is all for your sake, so that as grace extends to more and more
people it may increase thanksgiving, to the glory of God. [16] So we do not lose 
heart. Though our outer nature is wasting away, our inner nature is being renewed 
every day. [17] For this slight momentary affliction is preparing for us an eternal 
weight of glory beyond all comparison, [18] because we look not to the things that 
are seen but to the things that are unseen; for the things that are seen are transient, 
but the things that are unseen are eternal. [1] For we know that if the earthly tent we 
live in is destroyed, we have a building from God, a house not made with hands, 
eternal in the heavens. 

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Commentary:

13-18. The Apostle explains where he gets the strength to bear all the tribulations
of life--from his hope in the resurrection and his expectation of being in heaven
with those to whom he is writing (v. 14). There is nothing selfish about this desire
for heaven: it helps us to stay true to the faith and it enables us to see all the
sufferings of this life as something transitory and slight (v. 17), a necessary step
to heaven and a way to obtain incomparably greater happiness. "If we wish to
enjoy the pleasures of eternity," St. Alphonsus reminds us, "we must deprive our-
selves of the pleasures of time. 'Whoever would save his life will lose it' (Mt 16:25)
[...]. If we wish to be saved, we must all be martyrs, either by the tyrant's sword
or through our own mortification. Let us have this conviction--that everything we
suffer is nothing compared with the eternal glory that awaits us. 'I consider the
sufferings of this present time are not worth comparing with the glory that is to be
revealed to us' (Rom 8:18). These momentary afflictions will bring us eternal hap-
piness (cf. 2 Cor 4:17)" ("Treasury of Preaching Material", II, 9).

13. The Apostle's faith leads him to keep on preaching, despite all the difficulties
this may involve. There is nothing else he can do: he is convinced that his faith
is what can save the world and he cannot but strive to spread it. If he acted
otherwise it would mean his faith was asleep and he did not truly love others.
"When you find that something has done you good," St. Gregory the Great ex-
plains, "try to bring it to the attention of others. You should, therefore, desire
others to join you on the ways of the Lord. If you are going to the forum or the
baths, and you meet someone who is not doing anything, you invite him to go
along with you. Apply this earthly custom to the spiritual sphere, and as you
make your way to God, do not do so alone" ("In Evangelia Homiliae", 6, 6). 

13. 이 사도의 믿음(faith)은 설교 행위(preaching)를, 이 행위가 수반할(involve) 
수도 있는 모든 어려움들에도 불구하고, 계속하도록 그를 인도합니다. 그가 할 수 
있는 다른 어떠한 것도 있지 않으며, 자신의 믿음이 이 세상을 구할 수 있는 바를 
그리고 그가 오로지 이것을 퍼뜨리기 위하여 노력할 수밖에 없음을 확신하고 있습니다. 
만약에 그가 다른 방식으로(otherwise) 행동하였다면 그것은 그의 믿음이 잠을 
자고 있으며(asleep) 그리하여 그가 다른 이들을 진실로 사랑하지 않음을 의미할 
것입니다. 성 그레고리오 [1세] 대 [교황]은 다음과 같이 설명합니다:

"그 무엇(something)이 그대에게 이미 좋은 것을 행하였음을 그대가 발견하였을 때에 
그것을 다른 이들의 주의(attention) 쪽으로 가져가기 위하여 노력하도록 하라. 
그 결과로서(therefore), 주님의 길들 위에 있는(on the ways of the Lord) 그대에게 
다른 이들이 결합하는 것을 그대는 반드시 욕망하여야(desire) 한다. 만약에 그대가 
공회(公會)용의 광장(forum) 혹은 공중 목욕탕(baths)에 갈 예정이고, 그리고 아무 것도 
하고 있지 않는 어떤 이를 그대가 만나면, 그자가 그대와 함께 가도록 그대는 초대한다. 
바로 이 세상의 관습(earthly custom)을 영적 범위(spiritual sphere)에 적용하여, 
그리하여 하느님 쪽으로 그대가 애써 나아갈 때에, 홀로(alone) 그렇게 하지 않도록 하라" 
[성 그레고리오 (St. Gregory) [1세] 대 (the Great) [교황], "In Evangelia Homiliae", 6, 6] 

14. What inspires St. Paul's apostolic activity and enables him to bear all the
difficulties it involves, is his firm belief in resurrection in glory, the basis and cause
of which is Christ's resurrection. He also has the hope of sharing this happiness
in heaven, in the presence of God, with all the faithful for whose salvation he is
working on earth.

15. After reminding the Corinthians that all the sufferings he has been speaking
about he has borne for their sake (cf. 4:5), St. Paul tells them what motivates him
most--the greater glory of God, to whom the faithful should turn in deep gratitude
(cf. 1:11; 9:12). This should be man's primary attitude to God--one of profound
adoration and thanksgiving for all his benefits, as we are daily reminded in the
Preface of the Mass.

"If life's purpose were not to give glory to God, how contemptible, how hateful it
would be" (St. J. Escriva, "The Way", 783).

*

Gospel Reading: Mark 3:20-35

His Relatives Are Concerned About Jesus
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Then He (Jesus) went home; [20] and the crowd came together again, so that
they could not even eat. [21] And when His friends heard it, they went out to
seize Him, for they said, "He is beside Himself."

Allegations of the Scribes
--------------------------
[22] And the scribes who came down from Jerusalem said, "He (Jesus) is pos-
sessed by Beelzebul, and by the prince of demons He casts out the demons."
[23] And He called them to Him, and said to them in parables, "How can Satan
cast out Satan? [24] If a kingdom is divided against itself, that kingdom cannot
stand. [25] And if a house is divided against itself, that house will not be able
to stand. [26] And if Satan has risen up against himself and is divided, he can-
not stand, but is coming to an end. [27] But no one can enter a strong man's
house and plunder his goods, unless he first binds the strong man; then indeed
he may plunder his house."

Sins Against the Holy Spirit
----------------------------
[28] "Truly, I say to you, all sins will be forgiven the sons of men, and whatever
blasphemies they utter; [29] but whoever blasphemes against the Holy Spirit
never has forgiveness, but is guilty of an eternal sin"--[30] for they had said, "He
has an unclean spirit."

The True Kinsmen of Jesus
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[31] And His (Jesus') mother and His brethren came; and standing outside they
went to Him and called Him. [32] And a crowd was sitting about Him: and they
said to Him, "Your mother and Your brethren are outside, asking for You." [33]
And He replied, "Who are My mother and My brethren?" [34] And looking around
on those who sat about Him, He said, "Here are My mother and My brethren!
[35] Whoever does the will of God is My brother, and sister, and mother."

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Commentary:

20-21. Some of His relatives, whose outlook was too human, regarded Jesus'
total commitment to apostolate as excessive: the only explanation, they thought,
was that He was out of His mind. On reading these words of the Gospel, we can-
not help being moved, realizing what Jesus did for love of us: people even thought
Him mad. Many saints, following Christ's example, have been taken for madmen
--but they were mad with love, mad with love for Jesus Christ.

22-23. Even Jesus' miracles were misunderstood by these scribes, who accuse
Him of being a tool of the prince of devils, Beelzebul. This name may be con-
nected with Beelzebub (which spelling is given in some codexes), the name of
a god of the Philistine city of Eqron (Accaron), which means "god of the flies."
But it is more likely that the prince of devils is called Beelzebul, which means
"god of excrement": "excrement" is the word Jews used to describe pagan
sacrifices. Whether Beelzebub or Beelzebul, in the last analysis it refers to
him to whom these sacrifices were offered, the devil (1 Corinthians 10:20). He
is the same mysterious but real person whom Jesus calls Satan, which means
"the enemy", whose dominion over the world Christ has come to wrest from him
(1 Corinthians 15:24-28; Colossians 1:13f) in an unceasing struggle (Matthew
4:1-10; John 16:11). These names show us that the devil really exists: he is a
real person who has at his beck and call others of his kind (Mark 5:9).

24-27. Our Lord invites the Pharisees, who are blind and obstinate, to think
along these lines: if someone expels the devil this means he is stronger than
the devil: once more we are exhorted to recognize in Jesus the God of strength,
the God who uses His power to free man from enslavement to the devil. Satan's
dominion has come to an end: the prince of this world is about to be cast out.
Jesus' victory over the power of darkness, which is completed by His death and
resurrection, shows that the light has already entered the world, as our Lord
Himself told us: "Now is the judgment of this world, now shall the ruler of this
world be cast out; and I, when I am lifted up from the earth, will draw all men to
Myself" (John 12:31-32).

28-30. Jesus has just worked a miracle but the scribes refuse to recognize it
"for they had said `He has an unclean spirit'" (verse 30). They do not want to
admit that God is the author of the miracle. In this attitude lies the special gra-
vity of blasphemy against the Holy Spirit--attributing to the prince of evil, to
Satan, the good works performed by God Himself. Anyone acting in this way
will become like the sick person who has so lost confidence in the doctor that
he rejects him as if an enemy and regards as poison the medicine that can
save his life. That is why our Lord says that he who blasphemes against the
Holy Spirit will not be forgiven: not because God cannot forgive all sins, but be-
cause that person, in his blindness towards God, rejects Jesus Christ, His
teaching and His miracles, and despises the graces of the Holy Spirit as if
they were designed to trap him (cf. "St. Pius V Catechism", II, 5, 19; St. Thomas 
Aquinas, "Summa theologiae", II-II, q. 14, a. 3).

28-30. 예수님께서는 한 개의 기적을 방금 행하셨으나 그러나 율법학자들은 이것을 
인정하는 것을 거부하는데 이는 "사람들이 '그는 더러운 영이 들었다' 라고 이미 말하였기 
때문입니다" (제10절). 그들은 하느님께서 이 기적의 주권자(author)이심을 인정하는 것을 
원하지 않습니다. 이러한 태도에는, 하느님 당신 자신에 의하여 수행되었던 선한 일들의  
원인을 악의 우두머리(the prince of evil)인 사탄(Satan)의 탓으로 돌리는, 성령에 
맞서는 모독(blasphemy)이라는 특별한 중대성이 존재하고 있습니다. 이러한 방식으로 
행동하는 자 누구든지, 의사(doctor)에 대한 신뢰를 이미 상실하여 그 결과 의사를 마치 
원수인 것처럼 거부하고 그리고 자신의 생명을 구할 수 있는  약(medicine)을 독(poison)으로 
간주하는, 병든 자처럼 될 것입니다. 바로 이것이 왜 우리의 주님께서 성령에 맞서 모독하는 
자는 용서받지 못할 것이라고 말씀하신 이유입니다: 하느님께서 모든 죄들을 용서하실 수 
없기 때문이 아니라, 바로 이러한 자가, 하느님을 향한 자신의 눈 먼 상태 안에서, 예수 
그리스도를, 당신의 가르침과 당신의 기적들을 거부하며, 그리고 성령의 은총들을, 마치 
이 은총들이 자신을 속이기(trap) 위하여 고안되었던 것처럼, 경멸하기 때문입니다. 
[cf. "성 비오 5세 교리서 (St. Pius V Catechism)", II, 5, 19; 성 토마스 아퀴나스
(St. Thomas Aquinas), "신학 대전(Summa theologiae", II-II, q. 14, a. 3].

31-35. In Aramaic, the language used by the Jews, the word "brethren" is a broad
term indicating kinship: nephews, first cousins, and relatives in general are called
`brethren' (for further explanation cf. note on Mark 6:1-3). "Jesus did not say this
to disown His mother, but to show that she is worthy of honor not only account of
having given birth to Jesus, but also because she has all the virtues" (Theophylact,
"Enarratio In Evangelium Marci, in loc.").

Therefore, the Church reminds us that the Blessed Virgin "in the course of her
Son's preaching received the words whereby, in extolling a kingdom beyond the
concerns and ties of flesh and blood, He declared blessed those who heard and
kept the word of God as she was faithfully doing" (Vatican II, "Lumen Gentium",
58).

Our Lord, then, is also telling us that if we follow Him we will share His life more
intimately than if we were a member of His family. St.Thomas explains this by
saying that Christ "had an eternal generation and a generation in time, and gave
preference to the former. Those who do the will of the Father reach Him by
Heavenly generation [...]. Everyone who does the will of the Father, that is to say,
who obeys Him, is a brother or sister of Christ, because he is like Him who fulfilled
the will of His Father. But he who not only obeys but converts others, begets
Christ in them, and thus becomes like the Mother of Christ" ("Commentary on St.
Matthew", 12, 49-50.)

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