21st Sunday in Ordinary Time, Cycle B (나해 연중 제21주일)
1st Reading: Joshua 24:1-2a, 15-17, 18b
Joshua and the renewal of the Covenant
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[1] Then Joshua gathered all the tribes of Israel at Shechem, and summoned
the elders, the heads, the judges and the officers of Israel; and they presented
themselves before God. [2a] Joshua said to all the people,
[15] If it you be unwilling to serve the LORD, this day whom you will serve, whe-
ther the gods your fathers served in the region beyond the River, or the gods of
the Amorites in whose land you dwell; but as for me and my house, we will
serve the LORD."
[16] Then the people answered, "Far be it from us that we should forsake the
LORD, to serve other gods; [17] for it was the LORD our God who brought us
and our fathers up from the land of Egypt, out of the house of bondage, and who
did those great signs in our sight, and preserved us in all the way that we went,
and among all the peoples through whom we passed; [18b] therefore we also
will serve the LORD, for he is our God."
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Commentary:
24:1-28 The book of Joshua is not so much a report about a military campaign
as a vivid lesson in theology about how faithfully God keeps his promises, and
a call to respond to that faithfulness. This is borne out by the fact that the book
ends with a ratification of the Covenant: the nation that has taken possession of
the promised land renews the undertakings given by their fathers at Sinai. This
ceremony takes place at Shechem. After an historical introduction recalling what
God has done for the Israelites (vv. 2-13), Joshua asks the people about their de-
termination to stay faithful to the Lord (vv. 14-24). Once they have all made a
commitment to serve the Lord and obey him in everything, the Covenant is cere-
monially ratified (vv. 25-27). Elements of this rite are to be found in Hittite rites of
vassalage of the second millennium BC. So, the Covenant is not only a religious
act; it also has the force of secular law.
The Covenant lies at the basis of Christian morality, because it implies the con-
viction that God directs the course of history and he chooses people who are to
make a specific commitment of fidelity: "There is no doubt that Christian moral
teaching, even in its Biblical roots, acknowledges the specific importance of a
fundamental choice which qualifies the moral life and engages freedom on a ra-
dical level before God. It is a question of the decision of faith, of the obedience
of faith (cf. Rom 16:26) 'by which man makes a total and free self-commitment
to God, offering "the full submission of intellect and will to God as he reveals"
(Dei Verbum, 5). […] In the Decalogue one finds, as an introduction to the va-
rious commandments, the basic clause: 'I am the Lord your God . . . ' (Ex 20:2),
which, by impressing upon the numerous and varied particular prescriptions their
primordial meaning, gives the morality of the Covenant its aspect of completness,
unity and profundity. Israel's fundamental decision, then, is about the fundamen-
tal commandment (cf. Jos 24:14-25; Ex 19:3-8; Mic 6:8)" (John Paul II, Veritatis
splendor, 66).
2nd Reading: Ephesians 5:21-33
Duties of Husband and Wife
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[21] Be subject to one another out of reverence for Christ. [22] Wives, be subject
to your husbands, as to the Lord. [23] For the husband is the head of the wife as
Christ is the head of the church, his body, and is himself its Savior. [24] As the
church is subject to Christ, so let wives also be subject in everything to their hus-
bands. [25] Husbands, love your wives, as Christ loved the church and gave him-
self up for her, [26] that he might sanctify her, having cleansed her by the washing
of water with the word, [27] that he might present the church to himself in splendor,
without spot or wrinkle or any such thing, that she might be holy and without ble-
mish. [28] Even so husbands should love their wives as their own bodies. He who
loves his wife loves himself. [29] For no man ever hates his own flesh, but nouri-
shes and cherishes it, as Christ does the church, [30] because we are members
of his body. [31] ''For this reason a man shall leave his father and mother and be
joined to his wife, and the two shall become one." [32] This is a great mystery,
and I mean in reference to Christ and the church.
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Commentary:
21. St Paul here provides a general principle which should govern relationships
among members of the Church: they should submit to one another, knowing
that Christ is their true judge. At the same time, the Apostle uses this principle
to say something about relationships in society, specifically family relationships;
in these there is an element of natural dependence--of wife on husband (5:22-24),
of children on parents (6:1-4), and of servants on masters (6:5-9). However, al-
though there is an inbuilt natural element of authority in these situations, the
Apostle sees it as having a new dimension in the Christian context, for he is
acutely conscious of the dignity that belongs to each, and of Christ's lordship
over all.
22-24. The basis of the supernatural grandeur and dignity of Christian marriage
lies in the fact that it is an extension of the union between Christ and his Church.
To exhort Christian married couples to live in accordance with their membership
of the Church, the Apostle establishes an analogy whereby the husband repre-
sents Christ and the wife the Church. This teaching has its roots in the Old Tes-
tament, where the relationships between Yahweh and his people are expressed,
in the preaching of the prophets, in terms of the relationships between husband
and wife. The husband loves his wife truly, he is completely faithful to her (Hos
1:3; Jer 2:20; Ezek 16: 1-34). God is forever faithful to the love he has shown Is-
rael, and he is ever ready to pardon her (cf. Is 54:5-8; 62:4-5; Jer 31:21-22) and
to re-establish his Covenant with the people (cf. Is 16:5-63). Jesus also describes
himself as the bridegroom (cf. Mt 9:15; Jn 3:29) and he uses the image of the
wedding banquet to explain the significance of his coming (cf. Mt 22:1-14; 25:1-
13). He brings into being the New Covenant, which gives rise to the new people
of God, the Church (cf. Mt 26:26-29 and par.); and so the relationship between
Christ and the Church appears in the New Testament in terms of husband-wife;
as the Second Vatican Council put it, "The Church is also [...] described as the
spotless spouse of the spotless Lamb (Rev 19:7; 21:2, 9; 22:17). It is she whom
Christ 'loved and for whom he delivered himself up that he might sanctify her'
(Eph 5:26). It is she whom he unites to himself by an unbreakable alliance, and
whom he constantly 'nourishes and cherishes' (Eph 5:29). It is she whom, once
purified, he willed to be joined to himself, subject in love and fidelity (cf. Eph 5:
24)" ("Lumen Gentium",6).
St Paul is not just using Christian marriage as a comparison to explain Christ's
relationship with the Church: he is saying that relationship is actually symbo-
lized and verified between Christian husband and wife. This means that marriage
between baptized people is a true sacrament, as the Church has always taught
and as Vatican II has repeated: "Christ our Lord has abundantly blessed this
love, which is rich in its various features, coming as it does from the spring of
divine love and modeled on Christ's own union with the Church. Just as of old
God encountered his people with a covenant of love and fidelity, so our Savior,
the spouse of the Church, now encounters Christian spouses through the sa-
crament of marriage. He abides with them in order that by their mutual self-
giving spouses will love each other with enduring fidelity, as he loved the Church
and delivered himself for it. Authentic married love is caught up into divine love
and is directed and enriched by the redemptive power of Christ and the salvific
action of the Church, with the result that the spouses are effectively led to God
and are helped and strengthened in their lofty role as fathers and mothers"
("Gaudium Et Spes", 48).
When St Paul exhorts wives to be "subject" to their husbands, he is not only ta-
king into account the social position of women at the time but also the fact that
a Christian wife, by the way she relates to her husband, should reflect the Church
itself, in its obedience to Christ. The husband, for his part, is asked to be similar-
ly submissive to his wife, for he is a reflection of Jesus Christ, who gave himself
up even to death out of love for the Church (cf. v. 25). In 1930 Pope Pius XI taught
that "the submission of the wife neither ignores nor suppresses the liberty to
which her dignity as a human person and her noble functions as wife, mother,
and companion give her the full right. It does not oblige her to yield indiscrimi-
nately to all the desires of her husband, which may be unreasonable or incompa-
tible with her wifely dignity. Nor does it mean that she is on a level with persons
who in law are called minors, and who are ordinarily denied the unrestricted exer-
cise of their rights on the ground of their immature judgment and inexperience.
But it does forbid such abuse of freedom as would neglect the welfare of the fa-
mily; it refuses, in this body which is the family, to allow the heart to be separated
from the head, with great detriment to the body itself and even with risk of disaster.
If the husband is the head of the domestic body, then the wife is its heart; and as
the first holds the primacy of authority, so the second can and ought to claim th
primacy of love" ("Casti Connubii", 10).
Thus, in contrast with the low regard in which women were held in the East in
ancient times (when they were in general seen as lesser mortals), Christian tea-
ching recognizes the essential equality of man and woman: "Above all it is im-
portant to underline the equal dignity and responsibility of women with men. This
equality is realized in a unique manner in that reciprocal self-giving by each one
to the other and by both to the children which is proper to marriage and the family.
What human reason intuitively perceives and acknowledges is fully revealed by
the word of God: the history of salvation, in fact, is a continuous and luminous
testimony to the dignity of women.
"In creating the human race 'male and female' (Gen 1:27), God gives man and
woman an equal personal dignity, endowing them with the inalienable rights and
responsibilities proper to the human person. God then manifests the dignity of wo-
men in the highest form possible, by assuming human flesh from the Virgin Mary,
whom the Church honors as the Mother of God, calling her the new Eve and pre-
senting her as the model of redeemed woman. The sensitive respect of Jesus to-
wards the women whom he called to his following and his friendship, his appea-
ring on Easter morning to a woman before the other disciples, the mission entrus-
ted to women to carry the good news of the Resurrection to the Apostles these
are all signs that confirm the special esteem of the Lord Jesus for women" (John
Paul II, "Familiaris Consortio", 22).
St. Escriva provides another summary of this teaching: "Women, like men, pos-
sess the dignity of being persons and children of God. Nevertheless, on this basis
of fundamental equality, each must achieve what is appropriate to him or her [...].
Women are called to bring to the family, to society and to the Church characteris-
tics which are their own and which they alone can give--their gentle warmth and
untiring generosity, their love for detail, their quick-wittedness and intuition, their
simple and deep piety, their constancy ..." ("Conversations", 87).
25-27. Love between husband and wife is also founded on Christ's love for his
Church. New Testament revelation fixes this high standard for a husband's love
for his wife because the model for this life is nothing less than Christ's love for
the Church. St Paul, in fact, expresses this in terms of a betrothed couple, with
the bride all dressed up to be presented to the bridegroom: Christ similarly sanc-
tifies and purifies, through Baptism, those who are going to become members
of his Church. The sacrament of Baptism, reflected in the words "by the washing
of water with the word", applies that redemption which Jesus has brought about
through his sacrifice on the cross.
27. 'The Church", Vatican II teaches, "[. .] is held, as a matter of faith, to be un-
failingly holy. This is because Christ, the Son of God, who with the Father and
the Spirit is hailed as 'alone holy,' loved the Church as his Bride, giving himself
up for her so as to sanctify her (cf. Eph 5:25-26); he joined her to himself as his
body and endowed her with the gift of the Holy Spirit for the glory of God. There-
fore all in the Church, whether they belong to the hierarchy or are cared for by it,
are called to holiness, according to the Apostle's saying: 'For this is the will of
God, your sanctification' (1 Thess 4:3; cf. Eph 1:4). This holiness of the Church
is constantly shown forth in the fruits of grace which the Spirit produces in the
faithful and so it must be; it is expressed in many ways by the individuals who,
each in his own state of life, tend to the perfection of love, thus sanctifying others"
("Lumen Gentium", 39).
28-32. St Paul alludes to the text of Genesis 2:24 which has to do with marriage
as an institution and applies it to Christ and the Church. He thereby teaches that
marriage, as established by God from the beginning, is already in some way
saved, because it is a kind of reflection and symbol of God's love for mankind.
"Receiving and meditating faithfully on the word of God, the Church has solemnly
taught and continues to teach that the marriage of the baptized is one of the se-
ven sacraments of the New Covenant [...].
"By virtue of the sacramentality of their marriage, spouses are bound to one ano-
ther in the most profoundly indissoluble manner. Their belonging to each other is
the real representation, by means of the sacramental sign, of the very relation-
ship of Christ with the Church.
"Spouses are therefore the permanent reminder to the Church of what happened
on the Cross; they are for one another and for the children witnesses to the salva-
tion in which the sacrament makes them sharers" (John Paul II, "Familiaris Con-
sortio", 13).
The vocation of marriage is, then, a true way of holiness. The founder of Opus
Dei was always very emphatic about this: "For a Christian, marriage is not just a
social institution, much less a mere remedy for human weakness. It is a genuine
supernatural calling. A great sacrament, in Christ and in the Church, says St
Paul (Eph 5:32). At the same time, it is a permanent contract between a man
and a woman. Whether we like it or not, marriage instituted by Christ cannot be
dissolved. It is a sacred sign that sanctifies an action of Jesus whereby he helps
the souls of those who marry and invites them to follow him transforming their
whole married life into an occasion for God's presence on earth" ("Christ Is Pas-
sing By", 23).
The holiness of their family and of those connected with it is very much a function
of the holiness of the married couple: "But they must not forget that the secret of
married happiness lies in everyday things, not in daydreams. It lies in discovering
the hidden joy of coming home in the evening; in affectionate relations with their
children; in everyday work in which the whole family cooperates; in good humor in
the face of difficulties that should be met with a sporting spirit; in making the best
use of all the advances that civilization offers to help us bring up children, to make
the house pleasant and life more simple" (St. J. Escriva, "Conversations", 91).
See the note on Col 3:18-19.
31. On the indissolubility of marriage see the notes on Mt 5:31-32; Mk 10:1-12;
10:5-9; Lk 16:18; 1 Cor7:10-11.
Gospel Reading: John 6:60-69
The Disciples' Reaction
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[60] Many of His (Jesus') disciples, when they heard of it, said, "This is a hard
saying; who can listen to it?" [61] But Jesus, knowing in Himself that His dis-
ciples murmured at it, said to them, "Do you take offense at this? [62] Then
what if you were to see the Son of Man ascending where He was before? [63]
It is the Spirit that gives life, the flesh is of no avail; the words that I have spo-
ken to you are spirit and life. [64] But there are some of you that do not believe."
For Jesus knew from the first who those were that did not believe, and who it
was that should betray Him. [65] And He said, "This is why I told you that no
one can come to Me unless it is granted him by the Father."
[66] After this many of the disciples drew back and no longer went with Him.
[67] Jesus said to the Twelve, "Will you also go away?" [68] Simon Peter
answered Him, "Lord, to whom shall we go? You have the words of eternal life;
[69] and we have believed, and have come to know, that You are the Holy One
of God."
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Commentary:
60-62. Many of His listeners find the Eucharistic mystery completely incompre-
hensible. Jesus Christ requires His disciples to accept His words because it is
He who has spoken them. That is what the supernatural act of faith involves--that
act "whereby, inspired and assisted by the grace of God, we believe that the
things which He has revealed are true; not because of the intrinsic truth of the
things, viewed by the natural light of reason, but because of the authority of God
Himself who reveals them, and who can neither be deceived nor deceive" (Vati-
can I, "Dei Filius", Chapter 3).
As on other occasions, Jesus speaks about future events to help His disciples
believe: "I have told you before it takes place, so that when it does take place,
you may believe" (John 14:29).
63. Jesus says that we cannot accept this mystery if we think of it in too human
a way, in other words, by just seeking to indulge our senses or having too earth-
bound a view of things. Only someone who listens to His words and receives
them as God's revelation, which is "spirit and life", is in a position to accept
them.
66. The promise of the Eucharist, which caused arguments (verse 52) among
Christ's hearers at Capernaum and scandalized some of them (verse 61), led
many people to give up following Him. Jesus had outlined a wonderful and salvific
truth, but those disciples closed themselves to divine grace; they were not ready
to accept anything which went beyond their very limited horizons. The mystery
of the Eucharist does call for a special act of faith. St. John Chrysostom there-
fore advised Christians: "Let us in everything believe God, and gainsay Him in
nothing, though what it said be contrary to our thoughts and senses. [...] Let us
act likewise in respect to the [Eucharistic] mysteries, not looking at the things
set before us, but keeping in mind His words. For His words cannot deceive" (St.
John Chrysostom, "Hom. on St. Matthew", 82).
67-71. This passage is similar to that at Capernaum where Peter again, in the
name of the Twelve, takes the initiative in expressing his faith in Jesus as Mes-
siah (cf. Matthew 16:13-20; Mark 8:27-30). Other people present may have been
unbelieving, but the Apostles are not scandalized by our Lord's words: they say
that they have already a deep-rooted confidence in Him; they do not want to leave
Him. What St. Peter says (verse 68) is not just a statement of human solidarity
but an expression of genuine supernatural faith--as yet imperfect--which is the re-
sult of the influence of divine grace on his soul (cf. Matthew 16:17).
Although the Twelve stay with Him at this point, Judas will later betray the Master.
Jesus' foreknowledge of this future infidelity throws a shadow over His joy at the
loyalty of the Twelve. We Christians should be humble enough to realize that we
are capable of betraying our Lord if we give up using the means He has left us to
cleave to Him. St. Peter's words (verse 68) are a beautiful aspiration we can use
whenever we feel tempted.
68. Simon Peter expresses the feelings of the Apostles who, through staying
loyal to Jesus, are getting to know Him much better and becoming more closely
involved with Him: "Seek Jesus; endeavoring to acquire a deep personal faith that
will inform and direct your whole life. But, above all, let it be your commitment
and your program to love Jesus, with a sincere, authentic and personal love. He
must be your friend and your support along the path of life. He alone has words
of eternal life" ([Pope] John Paul II, "Address to Students in Guadalajara", 30
January 1979).
69. "The Holy One of God": this is what the original text must have said, accor-
ding to most of the Greek codexes and the most important early translations.
"The Holy One" is one of the expressions which designate the Messiah (cf.
Mark 1:24; Luke 1:35; 4:34; Acts 2:27; Psalm 16:10), or God Himself (cf. Isaiah
6:3; 43:15; 1 Peter 1:15; 1 John 2:20; etc.). The rendering "the Christ, the Son
of God" found in some translations, including the Vulgate, is supported by less
important Greek manuscripts, and would seem to be an explanation of the
messianic significance of the original phrase.
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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.
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