19th Sunday in Ordinary Time, Cycle B (나해 연중 제19주일)
1st Reading: 1 Kings 19:4-8
Elijah flees to Horeb
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[4] But he himself [Elijah] went a days journey into the wilderness, and came
and sat down under a broom tree; and he asked that he might die, saying. "It is
enough; now, O Lord, take away my life; for I am no better than my fathers.” [5]
And he lay down and slept under a broom tree; and behold, an angel touched
him, and said to him, "Arise and eat.” [6] And he looked, and behold, there was
at his head a cake baked on hot stones and a jar of water. And he ate and drank,
and lay down again. [7] And the angel of the Lord came again a second time,
and touched him, and said, "Arise and eat, else the journey will be too great for
you.” [8] And he arose, and ate and drank, and went in the strength of that food
forty days and forty nights to Horeb the mount of God.
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Commentary:
19:1-8. Elijah in some way repeats the experience of the chosen people as they
fled from Egypt pursued by the pharaoh. The food that the angel gives him has
been seen in Christian tradition as a figure of the Eucharist, given that ‘‘by the
grace of this Sacrament men enjoy the greatest peace and tranquility of con-
science during the present Iife; and, when the hour of departing from this world
shall have arrived, like Elijah, who in the strength of the bread baked on the
hearth, walked to Horeb, the mount of God, they, too, invigorated by the streng-
thening influence of this (heavenly food), will ascend to unfading glory and bliss
("Roman Catechism", 2, 4, 54).
19:5. Angels appear often in the course of biblical history to protect individuals
(Lot, in Gen 19; Hagar and Ishmael in Gen 21:17-19; etc.); to guide the people
in the desert (cf. Ex 23:20-23); or to inform people of God’s plans (cf. Judg 6:11-
24; 13:1-25). Now, an angel comes to the prophet’s help.
2nd Reading: Ephesians 4:30-5:2
Christian Virtues (Continuation)
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[30] And do not grieve the Holy Spirit of God, in whom you were sealed for the
days of redemption. [31] Let all bitterness and wrath and anger and clamor and
slander be put away from you, with all malice, [32] and be kind to one another,
tenderhearted, forgiving one another, as God in Christ forgave you.
Purity of Life
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[1] Therefore be imitators of God, as beloved children. [2] And walk in love, as
Christ loved us and gave himself up for us, a fragrant offering and sacrifice to
God.
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Commentary:
30. The Holy Spirit, who is the bond of unity in Christ's mystical body (cf. Eph
4:3-4), is "grieved" by anything which might cause disunity among the faithful.
30. 그리스도의 신비체(mystical body)[즉,
교회(Church)] 안에서 일치(unity)의 끈
(bond)인 분이신(에페소 4,3-4 참조), 성령께서는
열심 신자들 사이에서 불일치
(disunity)를 야기할 수도 있는 어떤 것에 의하여서도 "슬프게"
되십니다(is "grieved")..
The Holy Spirit dwells in the souls of believers from Baptism onwards, and his
presence is reinforced when they receive Confirmation and the other sacraments.
As the Council of Florence teaches, in Confirmation "we are given the Holy Spirit
to strengthen us, as happened to the Apostles on the day of Pentecost, enab-
ling the Christian boldly to confess the name of Christ" ("Pro Armeniis, Dz-Sch",
1319). St Ambrose, commenting on the effects of Confirmation, says that the
soul receives from the Holy Spirit "the spiritual seal, the Spirit of wisdom and un-
derstanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety,
the Spirit of holy fear. God the Father has sealed you, Christ the Lord has streng-
thened you, the mark of the Spirit has been impressed on your heart" ("De Mys-
teries", 7, 42). Since Confirmation is one of the three sacraments which imprints
a character on the soul, this seal remains forever.
성력께서는 세례/성세성사부터 이후로
계속하여 믿는 자들의 영혼들 안에 거주하시며,
그리고 당신의 현존은 그들이 견진성사 및 다른 성사들을
받아들일 때에 보강(補強)됩니다
(is reinforced). 플로렌스 공의회(the Council of Florence)가
가르치듯이,
"우리는, 오순절(Pentecost)에 사도들에게 발생하였듯이,
견진(Confirmation)에서,
우리들을 굳건하게 하는 성령을 받게 되며, 그리하여 그
결과 그리스도인들이
그리스도라는 이름을 담대하게 고백하는 것을 가능하게
합니다" [플로렌스 공의회
(the Council of Florence), "Pro Armeniis, Dz-Sch", 1319],
When the time came for Israel's redemption from slavery in Egypt, the blood of
the passover lamb, which had been smeared on the doors of the Israelites'
houses, acted as the mark which identified those to be saved. In a parallel way,
the seal of the Holy Spirit which is given at Baptism is the permanent sign en-
graved on the souls of those who are called to salvation by dirge of the Redemp-
tion worked by Christ.
이집트에서 노예 상태로부터 이스라엘의 구속/속량(redemption)을
위한 때가 왔을
때에, 이스라엘의 자손들의 집들의 문들에 이미 발라졌던,
과월절 어린 양(the passover
lamb)의 피는 구함을 받게 될(to be saved) 자들을 식별하는
표시로서 작용하였습니다.
어떤 병행하는 방식으로, 세례에서 주어지는 성령의
인장(seal)은, 그리스도에
의하여
일하게 된(worked) 구속/속량(Redemption)
위업이라는 만가(挽歌, 상엿소리)에
의하여(by dirge of) 구원(salvation)
쪽으로 부름을 받은 자들의 영혼들에
새겨진
(engraved), 한 개의 영속하는 표시(a permanent sign)입니다.
"The Apostle is speaking here of the configuration in virtue of which an individual
is deputed to future glory, and this takes place through grace. Now grace is attri-
buted to the Holy Spirit inasmuch as it is from love that God freely imparts some-
thing to us, and this belongs to the meaning of grace. And it is the Holy Spirit
that is love" ("Summa Theologiae", III, q. 63, a 3, ad 1).
"이 사도는 여기서, 바로 그것의 덕택으로 한 개인이
미래의 영광 쪽으로 첫 발을
내밀게 되는(is debuted), 배치(configuration)에 대하여 말하고
있는 중이며, 그리고
바로 이 배치는 은총을 통하여 자리를 잡습니다. 이제
은총은, 하느님께서 우리들에게
거저 나누어주시는 그 무엇인 사랑(love)으로부터인 한,
성령의 행위로 돌려지며,
그리하여 바로 이것이 은총의 의미에 속합니다. 그리고
사랑이라는 것은 바로
성령을 말합니다" [성 토마스 아튀나스(St. Thomas Aquinas),
"신학 대전"(Summa
Theologiae, III, q. 63, a 3, ad 1],
32. Forgiveness is one of the virtues which characterize the "new nature", for it
leads a person to treat his neighbor as Jesus taught: "If you are offering your gift
at the altar, and there remember that your brother has something against you,
leave your gift there before the altar and go; first be reconciled to your brother"
(Mt 5:23-24). Our Lord has shown by his own example what really forgiving one's
neighbor involves. Even in the midst of his suffering on the cross he asked his
father to forgive those who condemned him and those who nailed him to the
wood so violently and sadistically.
"Force yourself, if necessary, always to forgive those who offend you, from the
very first moment. For the greatest injury or offense that you can suffer from them
is as nothing compared with what God has par- doned you" (St. J. Escriva, "The
Way", 452).
1. A good child tries to please his parents and to follow their good example.
Christians are adopted children of God and therefore should be guided in their
behavior by the way God treats people (cf. Mt 6:12; etc.); we have in fact a very
accessible way to follow--that given us by Jesus.
If we wish our actions to be very pleasing to God our Father, we should learn
from his Son made man. However, it "is not enough to have a general idea of
Jesus; we have to learn the details of his life and, through them, his attitudes.
And, especially, we must contemplate his life, to derive from it strength, light,
serenity, peace.
"When you love someone, you want to know all about his life and character, so
as to become like him. That is why we have to meditate on the life of Jesus, from
his birth in a stable right up to his death and resurrection" (St. J. Escriva, "Christ
Is Passing By", 107).
2. Christ gave himself up to death of his own free will, out of love for man. The
words "a fragrant offering and sacrifice", recalling the sacrifices of the Old Law,
underline the sacrificial character of Christ's death and emphasize that his obe-
dience was pleasing to God the Father.
Jesus Christ "came to show us the immense love of his heart, and he gave him-
self to us entirely," St Alphonsus teaches, "submitting himself first to all the hard-
ships of this life, then to the scourging, the crowning with towns and all the pain
and ignominy of his passion; finally he ended his life forsaken by all on the infa-
mous wood of the cross" ("Shorter Sermons", 37, 1, 1).
The founder of Opus Dei says in this connection: "Reflect on the example that
Christ gave us, from the crib in Bethlehem to his throne on Calvary. Think of his
self-denial and of all he went through -- hunger, thirst, weariness; heat, tiredness,
ill-treatment, misunderstandings, tears [...]. But at the same time think of his joy
at being able to save all mankind. And now I would like you to engrave deeply on
your mind and on your heart--so that you can meditate on it often and draw your
own practical conclusions--the summary St Paul made for the Ephesians when
he invited them to follow resolutely in our Lord's footsteps: [Eph 5:1-2 follows]"
("Friends of God", 128).
Gospel Reading: John 6:41-51
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[41] The Jews then murmured at him, because he said, "I am the bread which came
down from heaven." [42] They said, "Is not this Jesus, the son of Joseph, whose
father and mother we know? How does he now say, `I have come down from heaven'?"
[43] Jesus answered them, "Do not murmur among yourselves.
The Discourse on the Bread of Life (Continuation)
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(Jesus said to the Jews,) [44] "No one can come to Me unless the Father who
sent Me draws him; and I will raise him up on the last day. [45] It is written in
the prophets, 'And they shall all be taught by God.' Every one who has heard
and learned from the Father comes to Me. [46] Not that any one has seen the
Father except Him who is from God; He has seen the Father. [47] Truly, truly, I
say to you, he who believes has eternal life. [48] I am the bread of life. [49] Your
fathers ate the manna in the wilderness, and they died. [50] This is the bread
which comes down from Heaven, that a man may eat of it and not die. [51] I am
the living bread which came down from Heaven; if any one eats of this bread, he
will live for ever; and the bread which I shall give for the life of the world is My
flesh."
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Commentary:
44-45. Seeking Jesus until one finds Him is a free gift which no one can obtain
through his own efforts, although everyone should try to be well disposed to re-
ceiving it. The Magisterium of the Church has recalled this teaching in Vatican
II: "Before this faith can be exercised, man must have the grace of God to move
and assist him; he must have the interior help of the Holy Spirit, who moves the
heart and converts it to God, who opens the eyes of the mind and makes it easy
for all to accept and believe the truth" ("Dei Verbum", 5).
When Jesus says, "They shall all be taught by God", He is invoking Isaiah 54:13
and Jeremiah 31:33ff, where the prophets refer to the future Covenant which God
will establish with His people when the Messiah comes, the Covenant which will
be sealed forever with the blood of the Messiah and which God will write on their
hearts (cf. Isaiah 53:10-12; Jeremiah 31:31-34).
The last sentence of verse 45 refers to God's Revelation through the prophets
and especially through Jesus Christ.
46. Men can know God the Father only through Jesus Christ, because only He
has seen the Father, whom He has come to reveal to us. In his prologue St. John
already said: "No one has ever seen God; the only Son, who is in the bosom of
the Father, He has made Him known" (John 1:18). Later on Jesus will say to
Philip at the Last Supper: "He who has seen Me has seen the Father" (John 14:
9), for Christ is the Way, the Truth and the Life, and no one goes to the Father
except through Him (cf. John 14:6).
In other words, in Christ God's revelation to men reaches its climax: "For He sent
His Son, the eternal Word who enlightens all men, to dwell among men and to
tell them about the inner life of God (cf. John 1:1-18). Hence, Jesus Christ, sent
as 'a man among men', 'utters the words of God' (John 3:34), and accomplishes
the saving work which the Father gave Him to do (cf. John 5:36; 17:4). To see
Jesus is to see His Father (cf. John 14:9)" (Vatican II, "Dei Verbum", 4).
48. With this solemn declaration, which He repeats because of His audience's
doubts, (cf. John 6:35, 41, 48), Jesus begins the second part of His discourse,
in which He explicitly reveals the great mystery of the Blessed Eucharist. Christ's
words have such a tremendous realism about them that they cannot be interpre-
ted in a figurative way: if Christ were not really present under the species of bread
and wine, this discourse would make absolutely no sense. But if His real pre-
sence in the Eucharist is accepted on faith, then His meaning is quite clear and
we can see how infinite and tender His love for us is.
This is so great a mystery that it has always acted as a touchstone for Christian
faith: it is proclaimed as "the mystery of our faith" immediately after the Conse-
cration of the Mass. Some of our Lord's hearers were scandalized by what He
said on this occasion (cf. verses 60-66). Down through history people have tried
to dilute the obvious meaning of our Lord's words. In our own day the Magiste-
rium of the Church has explained this teaching in these words" "When Transub-
stantiation has taken place, there is no doubt that the appearance of the bread
and the appearance of the wine take on a new expressiveness and a new pur-
pose since they are no longer common bread and common drink, but rather the
sign of something sacred and the sign of spiritual food. But they take on a new
expressiveness and a new purpose for the very reason that they contain a new
'reality' which we are right to call "ontological". For beneath these appearances
there is no longer what was there before but something quite different [...] since
on the conversion of the bread and wine's substance, or nature, into the body
and blood of Christ, nothing is left of the bread and the wine but the appearances
alone. Beneath these appearances Christ is present whole and entire, bodily pre-
sent too, in His physical 'reality', although not in the manner in which bodies are
present in place.
For this reason the Fathers have had to issue frequent warnings to the faithful,
when they consider this august Sacrament, not to be satisfied with the senses
which announce the properties of bread and wine. They should rather assent to
the words of Christ: these are of such power that they change, transform, 'trans-
element' the bread and the wine into His body and blood. The reason for this,
as the same Fathers say more than once, is that the power which performs this
action is the same power of Almighty God that created the whole universe out of
nothing at the beginning of time" (Paul VI, "Mysterium Fidei").
49-51. The manna during the Exodus was a figure of this bread--Christ Himself--
which nourishes Christians on their pilgrimage through this world. Communion
is the wonderful banquet at which Christ gives Himself to us: "the bread which I
shall give for the life of the world is My flesh". These words promise the manifes-
tation of the Eucharist at the Last Supper: "This is My body which is for you" (1
Corinthians 11:24). The words "for the life of the world" and "for you" refer to the
redemptive value of the sacrifice of Christ on the cross. In some sacrifices of the
Old Testament, which were a figure of the sacrifice of Christ, part of the animal
offered up was later used for food, signifying participation in the sacred rite (cf.
Exodus 11:3-4). So, by receiving Holy Communion, we are sharing in the sacri-
fice of Christ: which is why the Church sings in the Liturgy of the Hours on the
Feast of Corpus Christi: "O sacred feast in which we partake of Christ: His suf-
ferings are remembered, our minds are filled with His grace and we receive a
pledge of the glory that is to be ours" ("Magnificat Antiphon", Evening Prayer II).
49-51. 탈출기 동안 만나(the manna)는, 그리스도인들을 이
세상 내내 그들의 순례
중에 양육하는(nourishes) 바로 이 빵 --그리스도 당신 자신--
의 한 표상(表象)
(a figure)이었습니다. 성체 성사(Communion)는
거기서 그리스도께서 다음과 같이
당신 자신을 우리들에게 내어주시는 경이로운 연회입니다: "내가
줄 빵은 세상에 생명을
주는 나의 살이다." (요한 복음서 6,51). 이러한
말씀들은 최후의 만찬에서 다음과 같은
성체(the Eucharist)의 현시(顯示, manifestation)를
약속합니다: "이는 너희를 위한 내
몸이다." (루카 복음서 22,19; 1코린토
11,24). "세상에 생명을 주는" (요한 복음서 6,51)
및 "너희를 위한" 이라는
말씀들은 십자가 위에서 그리스도의 희생의 속량하는 가치
(redemptive value)에
대한 언급입니다. 그리스도의 희생에 대한 한 표상(a figure)
이었던
구약 성경의 일부 희생 제사들에 있어, 제물로 바쳐진
동물의 일부는 나중에
음식으로 사용되었는데, 그렇게 함으로써 이
성스러운 의식(the sacred rite)에 참여를
나타내었습니다 (탈출 11,3-4 참조). 그래서,
영성체(친교)로써(by receiving Holy
Communion, 즉 성체를 받아 먹음으로써),
우리는 그리스도의 희생에 함께 하는 것이며,
그리고 이것이 그리스도 성체
성혈 대축일에 시간경
전례(즉, 성무일도)에서 교회가
다음과 같이 노래하는 이유입니다: "오! 거룩한 잔치여, 우리는 그리스도의 몸을 영하며,
그분의 수난을 기념하고 은총으로 충만되며, 후세 영광의 보증을 받는도다."
[그리스도
성체 성혈 대축일 "성모의 노래 후렴(Magnificat Antiphon)",
제2 저녁 기도].
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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.]