33rd Sunday in Ordinary Time, Cycle B (나해 연중 제33주일)


1st Reading: Daniel 12:1-3

The Resurrection of the Dead
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[1] "At that time shall arise Michael, the great prince who has charge of your
people. And there shall be a time of trouble, such as never has been since there
was a nation till that time; but at that time your people shall be delivered, every
one whose name shall be found written in the book. [2] And many of those who
sleep in the dust of the earth shall awake, some to everlasting life, and some to
shame and everlasting contempt. [3] And those who are wise shall shine like the
brightness of the firmament; and those who turn many to righteousness, like the
stars for ever and ever.

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Commentary: 

12:1-4. The prophecy ends by announcing the deliverance of the people of God
through the mediation Michael, the angel protector of Israel. The names written
in the book symbolize those who are truly the people of God -- those whom God
regards as his people because they have stayed faithful to him. There is no men-
tion now of the everlasting kingdom on earth that we heard of in 2:44 and 7:14,
but one presumes that there will be one, for those who were dead will rise, either
to have a share in that kingdom or else to suffer the punishment they deserve.
The new situation in which the good and the wicked find themselves will never
change again: it will he forever. Those who will shine brightest are those who
knew and taught the Law -- those who "turn many to righteousness" (v. 3), not
the martyrs. The book of Daniel goes further than the prophets Isaiah and Ezeki-
el went. They spoke symbolically of a resurgence of the people in terms of a re-
surrection (cf. Is 26:19; Ezek 37); in Daniel as in 2 Maccabees 7:14, 29 the re-
surrection is real, not symbolic: "God reveals the resurrection of the dead to his
people progresssively. Hope in the bodily resurrection of the dead established it-
self as a consequence intrinsic to faith in God as creator of the whole man, soul
and body. The creator of heaven and earth is also the one who faithfully main-
tains his covenant with Abraham and his posterity. It was in this double perspec-
tive that faith in the resurrection came to be expressed" (Catechism of the Catho-
lic Church, 992).

Moreover, Daniel proclaims the resurrection not only of martyrs (as happens in 2
Maccabees) but of all, for that is what the word "many" (v. 2) means. The Church,
too, in the light of Jesus' teaching, believes that "all the dead will rise, 'those who
have done good, to the resurrection of life, and those who have done evil, to the
resurrection of judgment' (Jn 5:29; cf. Dan 12:2)" (ibid., 998).


2nd Reading: Hebrews 10:11-14, 18

Christ's Offering of Himself Has Infinite Value (Continuation)
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[11] And every priest stands daily at his service, offering repeatedly the same
sacrifices, which can never take away sins. [12] But when Christ had offered for
all time a single sacrifice for sins, he sat down at the right hand of God, [13] then
to wait until his enemies should be made a stool for his feet. [14] For by a single
offering he has perfected for all time those who are sanctified.

[18] Where there is forgiveness of these, there is no longer any offering for sin.

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Commentary:

11-14. Teaching given elsewhere in the letter (8:5; 9:9-10, 12-13, 25; 10:14) is
now reiterated in order to show the universal efficacy of Christ's sacrifice. However,
here it is expounded by comparing the posture of the Old Testament priests with
that of Christ. They did in fact have to STAND in the presence of Yahweh, offering
victims repeatedly. Standing was the correct posture for servants and employees.
The reference is to Old Testament priests who repeatedly, every day, went through
the same motions and offered the same sacrifices. By contrast, Christ, as is sta-
ted in Psalm 110:1, after his Ascension is seated at the right hand of God the
Father (see notes on Mt 16:19 and Heb 1:3). In addition to conveying the idea of
repose and rest, being seated would be equivalent to receiving royal investiture or
to exercising authority (cf. Heb 7:26; 8:1); also, a king's chief minister or heir used
to sit on the right of the king, as in a place of special honor (cf. Mt 26:24; Mk 14:
62; Lk 26:69); and it might be pointed out that David pitched his tent to the right
of the tabernacle: cf. 2 Sam 7:18). What has happened is that by virtue of the ef-
ficacy of his single sacrifice, Christ has taken possession of heaven for ever more
and has merited royal dignity; all that remains to happen, and it shall happen, is
for all his enemies to submit to him (cf. 1 Cor 15:25-28). So fruitful is his sacri-
fice that those who take part in it, "those who have been sanctified", are thereby
perfected: they obtain forgiveness of sins, purity of conscience, access to and
union with God. In other words, the source of holiness in men is the sacrifice of
Calvary.

15-18. The last proof of the superiority of Christ's sacrifice for the forgiveness of
sins is based on this passage of Jeremiah 31:33-34, already quoted in 8: 10-12.
The letter is insisting on the spiritual character of the New Covenant--ratified with
the blood of Christ--which is impressed on the hearts and minds of men. And it is
also emphasizing the effects of this Covenant--forgiveness of sins by God.

Gospel Reading: Mark 13:24-32

Signs of the End of the Word and the Coming of the Son of Man
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(Jesus said to His disciples,) [24] "But in those days, after that tribulation, the
sun will be darkened, and the moon will not give its light, [25] and the stars will
be falling from heaven, and the powers in the heavens will be shaken. [26] And
they will see the Son of Man coming in clouds with great power and glory. [27]
And then He will send out the angels, and gather His elect from the four winds,
from the ends of the earth to the ends of heaven.

The Time of the Destruction of Jerusalem
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[28] "From the fig tree learn its lesson: as soon as its branch becomes tender
and puts forth its leaves, you know that summer is near. [29] So also, when you
see these things taking place you know that He is near, at the very gates. [30]
Truly, I say to you, this generation will not pass away before all these things take
place. [31] Heaven and earth will pass away, but My words will not pass away."

[32] "But of that day or that hour no one knows, not even the angels in Heaven,
nor the Son, but only the Father."

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Commentary:

24-25. It would seem that at the end of time even irrational creatures will shrink
before the Supreme Judge, Jesus Christ, coming in the majesty of His glory,
thus fulfilling the prophecies of the Old Testament (cf., e.g., Isaiah 13:10; 34:4;
Ezekiel 32:7). Some Fathers, such as St. Jerome ("Comm. in Matthew, in loc.")
and St. John Chrysostom ("Hom. on St. Matthew", 77) understand "the powers
in the heavens" to mean the angels, who will be in awe at these events. This in-
terpretation is supported by the liturgical use of describing the angels, taken to-
gether, as "virtutes caelorum" (cf. "Roman Missal", Preface of Martyrs). But
many other commentators think the phrase, like the preceding words in the text,
could mean "cosmic forces" or "stars of the firmament".

26-27. Christ here describes His Second Coming, at the end of time, as an-
nounced by the prophet Daniel (7:13). He discloses the deeper meaning of the
words of the ancient prophet: the "one like a Son of Man", whom Daniel saw and
to whom "was given dominion and glory and kingdom, that all peoples, nations
and languages should serve Him," is Jesus Christ Himself, who will gather the
saints around Him.

28-30. As already pointed out in the note on Mark 13:4, Jesus' disciples, follo-
wing the ideas current among Jews at the time, could not conceive the destruc-
tion of Jerusalem as separate from the end of the world; and, also, there is a
connection between the two events, in that the former is a prefigurement of the
latter. Our Lord answers His disciples in Mark 13:20 by saying that the destruc-
tion of Jerusalem will happen in the lifetime of their generation (as in fact oc-
curred in the year 70, at the hands of the Roman legions). For further explana-
tion of the ruin of Jerusalem as a figure of the end of the world, cf. note on Mat-
thew 24:32-35.

31. With this sentence our Lord adds a special solemnity to what He is saying:
all this will definitely come to pass.

God has only to speak and His words come true, only He who is Lord of the Uni-
verse has all existence in His power, and Jesus has received from the Father all
power over heaven and earth (cf. Matthew 11:27 and 28:18).

32. Referring to this verse, St. Augustine explains ("On the Psalms", 36:1): "Our
Lord Jesus Christ was sent to be our Master, yet He declared that even the Son
of Man was ignorant of that day, because it was not part of His office as Master
to acquaint us with it."

32. 이 절에 대하여 언급하면서, 성 아우구스티노는 다음과 같이 설명합니다["On the 
Psalms", 36:1]: "우리의 주님이신 예수님께서는 우리의 스승(Master)으로 보내지셨으나,
그러나 당신께서는 심지어 사람의 아들마저도 바로 그 날을 모른다고 선언하셨는데,
이는 우리에게 그 날을 알려 주는 것이 스승으로서의 당신의 직무의 일부분이 아니었기 
때문이다." 

Regarding the knowledge Christ had during His life on earth, see the note on
Luke 2:52.

그리스도께서 지상에서의 당신의 삶 동안에 가지셨던 지식에 관하여서는, 루카 복음서
2,52에 있는 주석을 보십시오.

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