7th Sunday in Ordinary Time, Cycle B (나해 연중 제7주일)
1st Reading: Isaiah 43:18-19, 21-22, 24b-25
Announcement of a New Exodus (Continuation)
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(Thus says the Lord), [18] "Remember not the former things, nor consider the
things of old. [19] Behold, I am doing a new thing; now it springs forth, do you
not perceive it? I will make a way in the wilderness and rivers in the desert. [21]
The people whom I formed for myself that they might declare my praise.
[22] "Yet you did not call upon me, 0 Jacob; but you have been weary of me, O
Israel! [24b] But you have burdened me with your sins, you have wearied me with
your iniquities.
[25] "I, I am He who blots out your transgressions for my own sake, and I will not
remember your sins."
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Commentary:
43:14-21. This oracle is part of the doctrinal core of the “Book of Consolation"
(40:1-48:22), where we can see the exodus from Egypt as the prototype of every
instance of liberation brought about by the Lord. Its most direct reference would
be to the return of those exiled in Babylon. The original exodus from Egypt was
quite remarkable and well worth pondering; but this exodus is truly “new", surpa-
ssing what happened in former times (cf. vv. 18-19). This prophecy is very care-
fully constructed. It first acknowledges God by giving an impressive list of divine
titles, repeated several times: Lord, Redeemer, Holy One of Israel, Creator, King
(vv. 14-15); then comes the announcement of the new exodus based on traditions
to do with the first exodus, without mentioning it specifically (vv. 16-21); it recalls,
with sadness, yet serenity, the people's infidelities (vv. 22-24); and it ends with
God asserting his forgiveness in the context Of a "rib", that is, a “legal hearing"
(vv. 25-28).
The prophet's words are designed to fill the people with hope that they will soon
be able to return home, and also with the energy to undertake the religious resto-
ration of Israel. But they are also a reminder to people at all times that God never
abandons his chosen ones, and a constant encouragement to renew their fervor.
The only proviso is that they must have recourse to the mercy of God and sin-
cerely admit their sins. Thus, we find St Gregory the Great interpreting the “suit"
in v. 26 as describing the examination of conscience that leads to the confession
of sins: “The conscience accuses, reason judges, fear binds, and suffering tor-
tures" ("Moralia in Job", 25,7, 12-13).
2nd Reading: 2 Corinthians 1:18-22
Why He Has Not Visited Corinth (Continuation)
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[18] As surely as God is faithful, our word to you has not been Yes and No. [19]
For the Son of God, Jesus Christ, whom we preached among you, Silvanus and
Timothy and I, was not Yes and No; but in him it is always: Yes. [20] For all the
promises of God find their Yes in him. That is why we utter the Amen through him,
to the glory of God. [21] But it is God who establishes us with you in Christ, and
has commissioned us; [22] he has put his seal upon us and given us his Spirit in
our hearts as a guarantee.
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Commentary:
17-20. He calls on God to witness to the sincerity of his actions and to his being
a man of his word. He cannot act otherwise, he explains, because he preaches
Jesus Christ and follows him: and Christ is absolutely faithful and truthful (cf. Jn
14:6) and demanded sincerity in word and in deed (cf. Mt 5:37; Jas 5:12). The
faithfulness of Christ--in whom it is always "Yes" (vv. 19-20)--is the model for all
Christians, both those who dedicate their lives totally and exclusively to God in
celibacy and those who do so through marriage. Referring to this passage, John
Paul II teaches that "just as the Lord Jesus is 'the faithful witness' (Rev
3:14), the
'yes' of the promises of God (cf. 2 Cor 1:20), so Christian couples are called
to
participate truly in the irrevocable indissolubility that binds Christ to the
Church,
his bride, loved by him to the end (cf. Jn 13:1)" ("Familiaris
Consortio", 20).
17-20. 그는 자신의 행동들의 진솔함(sincerity)
쪽으로 및 자신이 약속을 지키는 사람임
(a man of his word) 쪽으로 증언하실 것을 하느님께 청합니다(calls
on). 그는 자신이
다른 방법으로(otherwise) 행동할 수 없다고 설명하는데,
왜냐하면 그가 예수 그리스도를
전도하고(preaches) 그리고 그분을 따르기 때문이고, 그리고
그리스도께서는 절대적으로
충실하시고 그리고 진실하시기(요한 복음서 14,6 참조)
때문이며 그리고 말에 있어 및
행위(deed)에 있어 진솔함(sincerity)을 요구하셨기(마태오
복음서 5,37; 야고보 5,12
참조) 때문입니다. 그분 안에서 그것이
항상 "예"인(제19-20절들)
그리스도의 충실함은,
독신의 상태에서(in
celibacy) 하느님 쪽으로 자신들의 삶을 전적으로 및
독점적으로
헌신하는 자들 및 혼인을 통하여 그렇게 하는 자들, 이들 둘
다인, 모든 그리스도인들을
위한 모범(the model)입니다. 요한 바오로 2세께서는
다음과 같이 가르치십니다:
"주님이신 예수님께서, 하느님의 약속들에 대한 "예"인(2코린토
1,20 참조), '충실한
증언자'(요한 묵시록 3,14)이신 것과 꼭 마찬가지로,
그리스도인들인 부부들은
그리스도를, 끝까지 당신에 의하여 사랑을 받고 있는(요한
복음서 13,1) 당신의 신부
(bride)인, 교회 쪽으로 묶는, 돌이킬 수 없는 불가해소성(irrevocable
indissolubility)에
진실로 참여하라는 부름을 받고 있습니다" [교황 요한
바오로 2세(John Paul II),
"Familiaris Consortio", 20]
Relying on Christ's faithfulness the faithful are able to say that "Amen" ("So be
it"), by which they adhere fully to the Apostle's teachings. From the very begin-
ning of Christianity, the "Amen" was said at the end of the Church's public prayers
(cf. 1 Cor 14:16).
그리스도의 충실함에 의존하여(relying on)
열심 신자들은 바로 이 "아멘"[그대로
이루어지소서(So be it)]을 말할 능력이 있게
되는데, 바로 이 능력에 의하여 그들은
사도들의 가르침들 쪽으로 충만하게 고수(adhere)합니다.
그리스도교의 바로 그
시작부터, 이 "아멘"은 교회의
공적 기도들의 끝에 말해졌습니다(1코린토 14,16 참조).
Silvanus, called Silas in the Acts of the Apostles (Acts 15:40), had helped St
Paul to found the Church in Corinth (cf. Acts 18:5).
사도행전에서 실라스로
불리는(사도행전 15,40) 실바누스는
성 바오로가 코린토에서
교회를 창설하는 것을 과거에 도왔습니다.
18. "As surely as God is faithful": so translated to evoke a form of words used in
taking a oath; literally, "Faithful is God."
18. "하느님께서 충실하심을 걸고 말하는데": 어떤
서약을 할 때 사용되는 말들의 한
형식을 불러일으키고자 그렇게 번역되었습니다.
21-22. As in other passages of this letter (cf. 3:3; 13:13), St Paul is here referring
explicitly to the promises made of the Blessed Trinity: it is God (the Father) who
has given us our "commission" (anointed us with grace) establishing us in the
Son, through the gift of the Holy Spirit in our hearts.
21-22. 바로 이 서간의 다른
단락들에서처럼(3,3; 13,13 참조), 성 바오로는
여기서
복되신 성삼위로 구성된 약속들 쪽으로 다음과 같이,
명백하게 언급하고 있습니다:
우리들에게, 우리들의 심장(hearts)들
안에 있는 성령의 선물을 통하여, 성자 안에서
우리들을 제정하는(establishing) (우리들을 은촉으로써
기름부음 받게 하는), "임무"
(commision)를 우리들에게 이미 제공하신 분은 바로 (성부)
하느님이시다.
Using three different expressions--"commissioned" (anointed), "put his seal upon
us", given us his Spirit "as a guarantee"--the Apostle describes the way God acts
in the soul: in Baptism the Christian is spiritually anointed with grace and incorpo-
rated into Christ; he is thereby "sealed", for he no longer belongs to himself but
has become the property of Christ; and together with grace, he receives the Holy
Spirit as a "guarantee", a pledge of the gifts he will receive in eternal life. All
those effects of Baptism are reinforced by the sacrament of Confirmation (St Paul
may well have had this sacrament in mind also, when writing these words).
다음과 같은 세 개의 서로 다른 표현들을
사용하여 -- "임무를 받음"(기름부음 받음),
우리들에게 당신의 인장(seal)을 찍음", "한 개의
보증으로서" 당신의 영을 우리들에게
제공함 -- 이 사도는 영혼 안에서 하느님께서 활동하시는
방식을 다음과 같이
묘사합니다: 세례에서 그리스도인은 [성화(sanctifying)]
은총(grace)으로써
영적으로 기름부음을 받아(spiritually
anointed) 그리하여 그리스도 안쪽으로
결합되며(incorporated into); 그리고 바로 이 결합에 의하여(thereby)
그는 "인장을
받게" 되는데(is "sealed"), 왜냐하면
그는 더 이상 자기 자신에게 속하는 것이 아니고
그리스도의 자산(property)이 이미 되었기 때문이며, 그리하여
은총과 함께 그는,
영원한 생명 안에서 그가 장차 받아들일 선물들에 대한 한
개의 담보(a pledge)인,
성령을 한 개의 "보증"(a guarantee)으로서 받아들입니다.
세례의 모든 효과들은
견진성사에 의하여 다시 보강됩니다 (성 바오로는, 이들
말들을 글로 쓸 때에,
또한 바로 이 성사를 의도하고 있었을 수도 있습니다(may well
have had ... in mind)).
Commenting on this passage St John Chrysostom explains that by this action
the Holy Spirit establishes the Christian as prophet, priest and king: "In olden
times these three types of people received the unction which confirmed them in
their dignity. We Christians have not one of these three dignities but all three
preeminently. For, are we not kings, who shall infallibly inherit a kingdom? Are
we not priests, if we offer our bodies as a sacrifice, instead of mere animal vic-
tims, as the Apostle says: 'I appeal to you...to present your bodies as a living
sacrifice, holy and acceptable to God' (Rom 12:1)? And are we not constituted
prophets if, thanks to God, secrets have been revealed to us which eye has not
seen nor ear heard?" ("Hom. on 2 Cor.", 3).
바로 이 단락에 대하여 주석하면서
성 요한 크리소스토모는
성령께서는 바로 이러한
활동에 의하여 그리스도인들을 예언자, 사제 그리고
왕으로서 제정한다(establish)고,
다음과 같이, 설명합니다:
"옛 시대들에 있어 이들, 사람들의, 세 가지 유형들은,
그들이 자신들의 품위(dignity)
안에 있음을 확인하였던(confirmed), 기름부음(unction)을 받았다.
우리 그리스도인들은
이들 세 개의 품위들 중의 하나를 가진 것이 아니고 셋
모두를 탁월하게(preeminently)
가지고 있다. 왜냐하면, 우리는, 한 개의 나라(a kingdom)을
장차 마땅히(shall) 무류하게
(infallibly) 유산으로서 상속하게 될, 왕(kings)들이 아닌가?
우리는, 만약에 우리가,
순전한(mere) 동물 희생 제물(animal victim) 대신에, 우리의 몸(bodies)들을
한 개의
희생 제물로서 우리가 봉헌한다면, 사제(priests)들이 아닌가?
이 사도가 다음과 같이
말하듯이: '내가 ... 여러분에게 권고합니다, 여러분의 몸을,
거룩하고(holy) 그리고
하느님께서 수용하실 만한(acceptable) 한 개의 살아있는 희생
제물로서, 바치십시오
(presents)' (로마 12,1). 그리고 우리는, 만약에, 하느님
덕택으로, 눈(eye)이 아직
본 적이 없고 그리고 귀(ear)가 들은 적이 없는 비밀들이
우리들에게 이미 알려졌다면,
예언자들을 구성하는 것이 아닌가?" [성 요한
크리소스토모 (St John Chrysostom),
"Hom. on 2 Cor.", 3]
"He has put his seal on us": the St Pius V Catechism uses these words to ex-
plain the "character" which the sacraments of Baptism, Confirmation and Order
impress on the soul; Paul "not obscurely describes by the word 'sealed' a cha-
racter, the property of which is to impress a seal or mark. This character is, as
it were, a distinctive impression stamped on the soul which perpetually inheres
and cannot be blotted out" (II, 1, 30).
"하느님께서 우리들에게 당신의 인장(seal)을 이미
찍으셨습니다": 성 비오 5세
교리서(즉, 트리엔트 교리서)는 이들
말들을 성세성사, 견진성사 그리고 신품성사가
영혼에 눌러 찍는 "인호"(character)를
설명하기 위하여 다음과 같이 사용합니다:
바오로는 "그것의 성질이 한 개의 인장 혹은 표시(a
seal or mark)를 눌러 찍는 것인,
한 개의 인호(a character)를 '인장을
받음'(sealed)이라는 말로써, 모호하지 않게
(not obscurely) 묘사한다(describes). 바로 이 인호는, 말하자면,
항구하게(perpetually)
귀속되어 있으며(inheres) 그리고 닦아서 지워질 수(be blotted
out) 없는, 영혼(soul)에
날인(捺印)되는(stamped) 한 개의 구분이 분명한(distinctive) 압인(壓印,
impression)이다"
[성 비오 5세 교리서(the St Pius V Catechism), II, 1, 30](*)
-----
(*) 번역자 주: 다음의 주소에
접속한 후에, 뒤에서 두번 째 단락을 보라:
http://www.clerus.org/bibliaclerusonline/en/dav.htm
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Gospel Reading: Mark 2:1-12
The Curing of a Paralytic
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[1] And when [Jesus] returned to Capernaum after some days, it was repor-
ted that He was at home. [2] And many were gathered together, so that there
was no longer room for them, not even about the door; and He was preaching
the word to them. [3] And they came, bringing to Him a paralytic carried by four
men. [4] And when they could not get near Him because of the crowd, they re-
moved the roof above Him; and when they had made an opening, they let down
the pallet on which the paralytic lay. [5] And when Jesus saw their faith, He
said to the paralytic, "My son, your sins are forgiven."
[6] Now some of the scribes were sitting there, questioning in their hearts, [7]
"Why does this man speak thus? It is blasphemy! Who can forgive sins but
God alone?" [8] And immediately Jesus, perceiving in His spirit that they thus
questioned within themselves, said to them, "Why do you question thus in your
hearts? [9] Which is easier to say to the paralytic, `Your sins are forgiven,' or to
say, `Rise, take up your pallet and walk?' [10] But that you may know that the
Son of Man has authority on earth to forgive sins"-- He said to the paralytic --
[11] "I say to you, rise, take up your pallet and go home." [12] And he rose, and
immediately took up the pallet and went out before them all; so that they were all
amazed and glorified God, saying, "We never saw anything like this!"
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Commentary:
4. Many Jewish houses had a terraced roof accessible by steps at the back.
The same structure can be found even today.
5. Here Jesus emphasizes the connection between faith and the forgiveness of
sins. The boldness of the people who brought in the paralytic shows their faith
in Christ, and this faith moves Jesus to forgive the man's sins. We should ques-
tion how God views our faith: the faith of these people leads to the instantaneous
physical and spiritual curing of this man. We should notice also that one per-
son's need can be helped by the merits of another.
In this man's physical paralysis, St. Jerome sees a type or figure of spiritual
paralysis: the cripple was unable to return to God by his own efforts. Jesus,
God and man, cured him of both kinds of paralysis (cf. "Comm. in Marcum,
in loc."). Cf. notes on Matthew 9:2-7.
Jesus' words to the paralytic--"Your sins are forgiven"--reflect the fact that his
pardon involves a personal encounter with Christ; the same happens in the
Sacrament of Penance: "In faithfully observing the centuries-old practice of the
Sacrament of Penance--the practice of individual confession with a personal act
of sorrow and an intention to amend and make satisfaction--the Church is defen-
ding the human soul's individual right, man's right to a more personal encounter
with the crucified forgiving Christ, with Christ saying, through the minister of the
Sacrament of Reconciliation: `Your sins are forgiven'; `Go, and do not sin again'
(John 8:11). As is evident, this is also a right on Christ's part with regard to
every human being in the soul's life constituted by the moment of conversion
and forgiveness" (John Paul II, "Redemptor Hominis", 20).
7-12. Here we find a number of indicators of Jesus' divinity: He forgives sins, He
can read the human heart and has the power to instantly cure physical illnesses.
The scribes know that only God can forgive sins. This is why they take issue
with Our Lord's statement and call it blasphemous. They require a sign to prove
the truth of what He says. And Jesus offers them a sign. Thus just as no one
can deny that the paralytic has been cured, so no one can reasonably deny that
he has been forgiven his sins. Christ, God and man, exercised power to forgive
sins and, in His infinite mercy, He chose to extend this power to His Church. Cf.
note on Matthew 9:3-7.
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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].