16th Sunday in Ordinary Time, Cycle B (나해 연중 제16주일)
1st Reading: Jeremiah 23:1-6
[1] "Woe to the shepherds who destroy and scatter the sheep of my pasture!"
says the LORD. [2] Therefore thus says the LORD, the God of Israel, concer-
ning the shepherds who care for my people: "You have scattered my flock, and
have driven them away, and you have not attended to them. Behold, I will attend
to you for your evil doings, says the LORD. [3] Then I will gather the remnant of
my flock out of all the countries where I have driven them, and I will bring them
back to their fold, and they shall be fruitful and multiply. [4] I will set shepherds
over them who will care for them, and they shall fear no more, nor be dismayed,
neither shall any be missing, says the LORD.
The future king
----------------------
[5] Behold, the days are coming, says the Lord, when I will raise up for David a
righteous Branch, and he shall reign as king and deal wisely, and shall execute
justice and righteousness in the land. [6] In his days Judah will be saved, and
Israel will dwell securely. And this is the name by which he will be called” 'The
Lord is our righteousness.'
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Commentary:
23:1-8. The previous chapters (21:1-22:30) announced the exile to come, and
come it did, on account of the kings' failure to keep the Covenant. The kings, in
chronological order, were the subject of the various oracles. Now Jeremiah, loo-
king to the future, uses the image of shepherds to proclaim a new era in which
God himself will be the shepherd-ruler of his people (vv. 1-4); he will raise up a
new king who will govern justly (vv. 5-6); and the new situation that will develop
after the return from exile will be more glorious than that of the period after the
exodus from Egypt (vv. 7-8). John Pal II refers to this oracle to stress that the
new people of God, the Church, will always have pastors to guide it: "In these
words from the prophet Jeremiah, God promises his people that he will never
leave them without shepherds to father them together and guide them: 'I will set
shepherds over them [my sheep] who will care for them, and they shall fear no
more, nor be dismayed' (Jer 23:4). The Church, the people of God, constantly
experiences the reality of the prophetic message and continues joyfully to thank
God for it. She knows that Jesus Christ himself is the living, supreme and defini-
tive fulfillment of God's promise: 'I am the good shepherd' (Jn 10:11). He, 'the
great shepherd of the sheep' (Heb 13:20), entrusted to the apostles and their
successors the ministry of shepherding God's flock (cf. Jn 21:15ff; 1 Pet 5:2)”
(Pastores dabo vobis, 1).
23:5-6. The promise of the new king is the key to understanding Jeremiah's
thought. The passage is repeated (with slight variations) in 33:15-16. "The days
are coming”, a phrase often found in oracles of salvation, is a reference to the End
time, but sometimes it can mean the return from exile. The "righteous branch”,
meaning the future king, will eventually become a technical term for the Messiah,
in both Zechariah (Zech 3:8; 6:12) and the New Testament (cf. Lk 1:78): he is
"righteous”, he shall "execute…righteousness” and he will be called "the Lord in
our righteousness”. All this insistence on justice and right indicates, firstly, that
Jeremiah wants to justify the accession of Zedekiah, whose name means "justice
of the Lord”; but he also wants to show that the future Messiah will be David's le-
gal, legitimate descendant: the Lord guarantees this by calling him a "righteous”
that is "legitimate”, branch. And the main message, of course, is that in the new
era justice will reign and there will be peace and security; it will be the time of
definitive salvation.
23:5-6. 이 새 왕에 대한
약속은 예레미야의 생각을 이해하는
데에 실마리key)입니다.
이 단락은 33,15-15에서 (근소한
변동들과 함께) 반복됩니다. 구원에 대한 신탁
(oacles)들에서 자주 발견되는 한 개의 표현인 "그날이
오고 있다" 는 종말의 시기에
대한 한 언급이나, 그러나 때로는 이 표현이 유배로부터
귀환을 의미할 수 있습니다.
미래의 왕을 의미하는 "의로운 싹" 은
결국에 즈카르야서 (즈카르야 3,8; 6,12)
와 신약
성경 (루카 1,78 참조) 둘 다에서 메시아를
나타내는 한 개의 기술적 용어가 장차 될
것이며, 그리고 그분은 "의로운 분이시고", 그분께서는
마땅히 "의로움을 ... 행사하실
것이며" 그리하여 그분께서는 "우리의
의로움 안에 계시는 주님" 이라고 장차
불릴
것입니다. 정의(justice)와 올바름(right)에 대한 바로 이러한
주장 모두는, 첫 번째로,
예레미야가, 그의 이름이 "주님의
정의(justice of the Lord)" 를 의미하는, 치드키야
(Zedekiah)의 계승(accession)을 정당화하는 것을
원하며, 그러나 그는 또한 미래의
메시아가 장차 다윗의 법적인(legal), 적법한(legitimate) 후손일
것임을 보여주는 것을
원하며, 그리고 주님께서는 이 후손을 한 개의 의로운(righteous),
즉, "적법한(legitimate)",
싹(branch)이라고 부름으로써 바로 이것을 보증하십니다.
그리고, 당연히, 주요 전언
(message)은 다음과 같습니다: 이 새 시대에는 정의(justice)가
장차 통치할(reign)
것이며 그리고 평화와 안전(security)이 장차 있을 것이며,
그리하여 이 시대는 장차
결정적인 구원의 시기(time)일 것이다.
Thus, Jeremiah is proclaiming the coming of a descendant of David who will bring
about a new era of prosperity and salvation. Jeremiah is the last prophet, in order
of time, to proclaim a Messiah King, an intermediary between God and his people.
At the same time, he is also promising direct intervention by God.
바로 이러한 방식으로,
예레미야는,
번영과 구원의 한 새로운 시대를 장차 가져 올
다윗의 후손 한 명의 도래(coming)를
선포하고 있습니다. 예레미야는,
시간의 순서에
있어, 하느님과 당신의 백성 사이에 있는 한 명의 중재자인, 한
명의 메시아 왕
(a Messiah King)을 선포하는 마지막 예언자입니다.
동시에, 그는 하느님에 의한
직접적인 개입을 또한 약속하고 있습니다.
2nd Reading: Ephesians 2:13-18
Reconciliation of Jews and Gentiles in Christ
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[13] But now in Christ Jesus you who once were far off have been brought near
in the blood of Christ. [14] For he is our peace, who has made us both one, and
has broken down the dividing wall of hostility, [15] by abolishing, in his flesh the
law of commandments and ordinances, that he might create in himself one new
man in place of the two, so making peace, [16] and might reconcile us both to
God in one body through the cross, thereby bringing the hostility to an end. [17]
And he came and preached peace to you who were far off and peace to those
who were near; [18] for through him we both have access in one Spirit to the
Father.
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Commentary:
11-22. What is the significance of the calling of the Gentiles to the Church?
Their previous situation, separated from Christ (vv. 11-12), has undergone radical
change as a result of the Redemption Christ achieved on the Cross: that action
has, on the one hand, brought the two peoples together (made peace between
them: vv. 13-15) and, on the other, it has reconciled them with God, whose ene-
my each was (w. 16-18). The Redemption has given rise to the Church, which
St Paul here describes as a holy temple built on the foundation of the apostles
and prophets (vv. 19-22).
14-15. "He is our peace": through his death on the cross Christ has abolished
the division of mankind into Jews and Gentiles. The Gentiles, who had been far
away from God, from his covenant and from his promises (cf. v. 12), are now on
a par with the Jews: they share in the New Covenant that has been sealed with
the blood of Christ. That is why he is "our peace". In him all men find that soli-
darity they yearned for, because, through his obedient self-sacrifice unto death,
Christ has made up for the disobedience of Adam, which had been the cause
of human strife and division (cf. Gen 3-4). "Christ, the Word made flesh, the
prince of peace, reconciled all men to God by the cross, and, restoring the unity
of all in one people and one body, he abolished hatred in his own flesh (cf. Eph
2:16; Col 1:20-22) and, having been lifted up through his resurrection, he poured
forth the Spirit of love into the hearts of men" (Vatican II, "Gaudium Et Spes",
78).
God's plan to attract mankind to himself and to reestablish peace included the
election of the Jewish people, from whom the Messiah would be born; and in
that Messiah all the nations of the world would be blessed (cf. Gen 11:3). He
is in fact called "prince of peace" (Is 9:6; cf. Mic 5:4). However, many Jews had
come to regard their election in such a narrow-minded way that they saw it as
creating a permanent barrier between themselves and the Gentiles. Some rabbis
of our Lord's time despised and even hated the Gentiles. The separation between
the two peoples was reflected in the temple wall which divided the court of the
Gentiles from the rest of the sacred precincts (cf. Acts 21:28). The real roots of
the separation lay in Jewish pride at being the only ones to have the Law of God
and keep it by scrupulous attention to countless legal niceties.
By his death on the cross Jesus Christ has broken down the barriers dividing
Jews from Gentiles and also those which kept man and God apart. St Paul says
this metaphorically when he says that Christ "has broken down the dividing wall",
referring to the wall in the temple. But he is not resorting to metaphor when he
says that Christ abolished "in his flesh the law of commandments and ordinances".
Christ, through his obedience to the Father unto death (cf. Phil 2:8), has brought
the Law to fulfillment (cf. Mt 5:17 and note on Mt 5:17-19); he has become, for all
mankind, the way to the Father. The Law of the Old Testament, although it was
something good and holy, also created an unbridgeable gap between God and
man, because man, on his own, was incapable of keeping the Law (cf. notes on
Gal 3:19-20; 3:21-25; and Acts 15:7-11). Christ, through grace, has created a
new man who can keep the very essence of the Law--obedience and love.
The "new man" of whom St Paul speaks here is Jesus Christ himself, who stands
for both Jews and Gentiles, because he is the new Adam, the head of a new man-
kind: the "new man", St Thomas Aquinas explains, "refers to Christ himself, who
is called 'new man' because of the new form his conception took, ...the newness
of the grace which he extends ..., and the new commandment which he brings"
("Commentary on Eph, ad loc.").
여기서 성 바오로(St.
Paul)가 그에 대하여 말하고 있는 "새
사람(new man)"(*1)은,
유다인들과 이방인들 둘 다를 상징하는(stands for) 예수
그리스도 당신 자신인데,
왜냐하면 당신께서는, 한 개의 새 인류의 머리이신 "새
아담(the new Adam)"이시기
때문입니다:(*2) 성 토마스 아퀴나스(St. Thomas Aquians)는
다음과 같이
설명합니다: [여기서 말하는] 새 사람은, 당신의 잉태(conception)가
취하였던
새 형식(new form), ... 당신께서 뻗치시는 은총의 새로움(newness), ... 그리고
당신께서 가져다 주시는 새 계명(new commandment) 때문에,
'새 사람(new
man)'이라고 불리는, 그리스도 당신 자신에 대한 언급입니다 " [성
토마스
아퀴나스(St. Thomas Aquians), "Commentary on
"Eph, ad loc."].
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(*1) 번역자 주: 예를 들어, 라틴어, 프랑스어, 영어, 그리고 우리말 등의
지역
언어들의 한계 때문에 동일하게 ‘새로운(nova, nouveau, new)’ 으로 번역되는, 그러나
동일한 의미를 결코 나타내지 않는, 두 개의 그리스어 단어들인 ‘kainos’ 와 ‘neos’ 의
자구적 의미(literal senses)들의 커다란 차이점에 대한 글은 다음에 있다:
http://ch.catholic.or.kr/pundang/4/soh/intro2kainos_vs_neos.htm
(*2) 번역자 주: "새 하와"라는
동정 마리아에 대한 칭호(title)의 신학적 근거인,
2세기의 교부인 리옹의 성 이레네오(St. Irenaeus of Lyons)에 의하여
처음으로 도입된 그리스도교 신학의 기초/근거인 그의 "recapitulation(총괄복귀/
수렴)"
개념에 대한 글들은 다음의 주소에 있으니 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/intro2new_Eve.htm
-----
By taking human nature and bringing about our redemption, the Son of God has
become the cause of salvation for all, without any distinction between Jew and
Greek, slave and free, male and female (cf. Gal 3:28): only through Christ's grace
can peace be achieved and all differences overcome. Pope John XXIII explains
this in his encyclical "Pacem In Terris": peace is "such a noble and elevated task
that human resources, even though inspired by the most praiseworthy goodwill,
cannot bring it to realization alone. In order that human society may reflect as
faithfully as possible the Kingdom of God, help from on high is necessary. For
this reason, during these sacred days our supplication is raised with greater fer-
vor towards him who by his painful passion and death overcame sin--the root of
discord and the source of sorrows and inequalities--and by his blood reconciled
mankind to the Eternal Father: 'For he is our peace, who has made us both one'."
16. Through his death on the cross, Jesus Christ reestablishes man's friend-
ship with God, which sin had destroyed. Pope John Paul suggests that "With
our eyes fixed on the mystery of Golgotha we should be reminded always of that
'vertical' dimension of division and reconciliation concerning the relationship be-
tween man and God, a dimension which in the eyes of faith always prevails over
the 'horizontal' dimension, that is to say, over the reality of division between peo-
ple and the need for reconciliation between them. For we know that reconciliation
between people is and can only be the fruit of the redemptive act of Christ, who
died and rose again to conquer the kingdom of sin, to reestablish the covenant
with God and thus break down the dividing wall which sin had raised up between
people" ("Reconciliatio Et Paenitentia", 7). Redemption therefore brings about our
reconciliation with God (cf. Rom 5:10-2 Cor 5:18) and it affects everyone, Gentiles
as well as Jews, and all creation (cf. Col 1:20). This reconciliation is achieved in
the physical body of Christ sacrificed on the cross (cf. Col 1:22) and also in his
mystical body, in which Christ convokes and assembles all whom he has recon-
ciled with God by his redemptive sacrifice (cf. 1 Cor 12:13ff). The words "in one
body" can be taken in two senses--as referring to Christ's physical body on the
cross and to his mystical body, the Church.
The sacrifice of the body and blood of Christ, "the memorial of the death and
resurrection of the Lord, in which the Sacrifice of the cross is forever perpetuated,
is the summit and the source of all worship and Christian life. By means of it the
unity of the body of Christ is signified and brought about, and the building up of
the body of Christ is perfected" (Code of Canon Law, can. 897).
18. Prior to Christ's coming, man was excluded from the Father's house, living
like a slave rather than a son (cf. Gal 4:1-5). But in the fullness of time God sent
his Son to give us the spirit of sonship that enables us to call God our Father (cf.
note on Rom 8:15-17).
"The way that leads to the throne of grace would be closed to sinners had Christ
not opened the gate. That is what he does: he opens the gate, leads us to the
Father, and by the merits of his passion obtains from the Father forgiveness of
our sins and all those graces God bestows on us" (St Alphonsus, "Thoughts on
the Passion", 10, 4).
Here we see the part played by the Holy Spirit in the work of salvation decreed
by the Father and carried out by the Son. The words "in one Spirit", as well as
identifying the access route to the Father, also imply two basic facts: on the
one hand, that the mysterious union which binds Christians together is caused
by the action of the Holy Spirit who acts in them; on the other, that this same
Holy Spirit, inseparable from the Son (and from the Father) because they con-
stitute the same divine nature, is always present and continually active in the
Church, the mystical body of Christ. "When the work which the Father gave the
Son to do on earth (cf. In 17:4) was accomplished, the Holy Spirit was sent on
the day of Pentecost in order that he might continually sanctify the Church,
and that, consequently, those who believe might have access through Christ in
one Spirit to the Father (cf. Eph 2:18). [...] Hence the universal Church is seen
to be 'a people brought into unity from the unity of the Father, the Son and the
Holy Spirit' (cf. St Cyprian, "De Oratione Dominica", 23)" (Vatican II, "Lumen
Gentium", 4).
Christ has brought about salvation, and, to enable all to appropriate that salva-
tions he calls them to form part of his body, which is the Church. The Holy Spirit
is, as it were, the soul of this mystical body; it is he who gives it life and unites
all its members. "If Christ is the head of the Church, the Holy Spirit is its soul:
'As the soul is in our body, so the Holy Spirit is in the body of Christ, that is,
the Church' (St Augustine, "Sermon 187")" (Leo XIII, "Divinum Illud Munus", 8).
The Holy Spirit is inseparably united to the Church, for St Irenaeus says, "where
the Church is, there is the Spirit of God; and where the Spirit of God is, there is
the Church and the fullness of grace" ("Against Heresies", III, 24).
Gospel Reading: Mark 6:30-34
The Apostles Return
------------------------------
[30] The Apostles returned to Jesus, and told Him all that they had done and
taught. [31] And He said to them, "Come away by yourselves to a lonely place,
and rest a while." For many were coming and going, and they had no leisure
even to eat. [32] And they went away in the boat to a lonely place by them-
selves.
First Miracles of the Loaves
----------------------------------------
[33] Now many saw them going, and knew them, and they ran there on foot
from the towns, and got there ahead of them. [34] As He landed He saw a great
throng, and He had compassion on them, because they were like sheep without
a shepherd; and He began to teach them many things.
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Commentary:
30-31. We can see here the intensity of Jesus' public ministry. Such was His
dedication to souls that St. Mark twice mentions that the disciples did not even
have time to eat (cf. Mark 3:20). A Christian should be ready to sacrifice his
time and even his rest in the service of the Gospel. This attitude of availability
will lead us to change our plans whenever the good of souls so requires.
But Jesus also teaches us here to have common sense and not to go to such
extremes that we physically cannot cope: "The Lord makes His disciples rest,
to show those in charge that people who work or preach cannot do so without
breaks" (St. Bede, "In Marci Evangelium Expositio, in loc."). "He who pledges
himself to work for Christ should never have a free moment, because to rest is
not to do nothing: it is to relax in activities which demand less effort" (St. J.
Escriva, "The Way", 357).
34. Our Lord had planned a period of rest, for Himself and His disciples, from the
pressures of the apostolate (Mark 6:31-32). And He has to change His plans be-
cause so many people come, eager to hear Him speak. Not only is He not an-
noyed with them: He feels compassion on seeing their spiritual need. "My peo-
ple are destroyed for lack of knowledge" (Hosea 4:6). They need instruction and
our Lord wants to meet this need by preaching to them. "Jesus is moved by
hunger and sorrow, but what moves Him most is ignorance" (St. J. Escriva,
"Christ Is Passing By", 109).
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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.]