나바르 매일미사 독서/묵상

8th Sunday in Ordinary Time, Cycle B (나해 연중 제8주일)

1st Reading: Hosea 2:16b, 17b, 21-22 (RSVCE and New Vulgate)
(Hosea 2:16, 17c-18, 21-22 - NAB)

Restoration and a new Covenant
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[16] And in that day, says the Lord, you will call me, ‘My husband,’ and no lon-
ger will you call me, ‘My Baal.’ [17] For I will remove the names of the Baals
from her mouth, and they shall be mentioned by name no more. [18] And I will
make for you a covenant on that day with the beasts of the field, the birds of the
air, and the creeping things of the ground; and I will abolish the bow, the sword,
and war from the land; and I will make you lie down in safety. [19] And will be-
troth you to me for ever; I will betroth you to me in righteousness and in justice,
in steadfast love, and in mercy. [20] I will betroth you to me in faithfulness; and
you shall know the Lord. [21] "And in that day, says the LORD, I will answer the
heavens and they shall answer the earth; [22] and the earth shall answer the grain,
the wine, and the oil, and they shall answer Jezreel;

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Commentary:

2:2-23. This long poem contains the key to the hook of Hosea. It explains the
symbolism of the account of the poet’s marriage contained in these three chap-
ters; and it sums up the content and form of the oracles in the later part of the
book. The poem begins (v. 2) with a complaint by Hosea about his wife (and
therefore by God about his people); and it ends with the prospect of rehabilitation
and blessing (vv. 14- 23); the second and third parts in the hook also begin with a
charge laid by the Lord against his people (4:1:-12:2), and end with a promise of
salvation. The message of these verses is perfectly clear. Like the prophet’s wife,
Israel has prostituted herself by worshipping other gods. The Lord spies on her
and punishes her, to get her to return to him (vv. 2-13). But so great is his love for
Israel that, despite her infidelity, he decides to woo her all over again, to draw her
to himself, and thereby to embark on a new relationship with her in which all will
be wonderful and there will never again be infidelity (vv. 14-23). This passage con-
tains very rich teaching about the nature of God: the initiative is always his; he
is not indifferent to the infidelity of his followers; if he watches what they do and
punishes them, he does so to encourage them to come back to him. Moreover,
if that does not work, he has another approach to fall back on: he can start again
from the beginning: he can renew his relationships with his faithful and with all
creation. The imagery used to describe the rehabilitation of Israel (vv. 14-23) is
very rich and full of meaning: meditation on this passage helps the reader to
appreciate what God is really like.

The first part of the poem (vv. 2-13) begins with some words of complaint about
the unfaithful wife who has left her husband and become a prostitute. However,
the reader very soon sees that what is being said here also applies to Israel and
the Lord. From v. 8 onwards, the perspective is slightly different: the dominant
theme is the relationship between God and Israel, although the reader is also
aware of the husband-wife relationship. In this way the sacred writer ensures that
the reader can see the symbolism of the message; the whole story, the imagery,
carries a message about the Lord and his people. The best example of the au-
thor’s method is in the opening words (vv. 2-3). which summarize the passage.
They declare that the marriage is over (“she is not my wife, and I am not her hus-
band”: v. 2) and give the reason why (“harlotry” and “adultery” in v. 2 mean the
adornments, tattoos, amulets etc. worn by prostitutes and loose women: cf. Gen
38:15; Prov 7:10): there is also a reference to the way in which an adulterous wife
was shunned (v. 3): stripping the woman of her garments is known to have formed
part of the punishment of her crime according to some laws in force in the ancient
East (cf. Is 47:2-3; Jer 13:22; Ezek 16:37-39; etc.). But then he moves directly
onto the symbolic plane of God and Israel: the Israelites pay homage to the Ca-
naanite fertility gods, yet there is only one God, the Creator of heaven and earth,
who sends rain and makes things fertile. That God is the Lord: he can turn Israel
into a parched land (v. 3). So, the faults that the prophet is condemning here are
religious ones. He reproves the Israelites for their feast days in honor of Canaanite
gods (vv. 11, 14); they think they ought to thank the Baals for bread and water and
the produce of the earth (vv. 5, 9, 12), whereas all these things come in fact front
the one God and Lord (v. 8).

The second part of the poem (vv. 14-23) speaks very directly about God and his
people. It proclaims that a time of salvation is coming which will see the faithful-
ness of old fully restored, stronger than ever. It begins (vv. 14-15) by nostalgical-
ly recalling the secluded life that they enjoyed together in the wilderness, during
the exodus from Egypt -- depicted here as a sort of golden age in which the Lord
was his people’s only God (v. 14; cf. 11:1-4; Amos 5:25). That is why it mentions
the Valley of Achor (v. 15), which, being near Jericho, was the access route to
the promised land. It was the scene of a sin of infidelity, which God punished (cf.
Josh 7:24-26); hence its name, which means misadventure, misfortune; but be-
cause it is the only route into the holy land, the Lord now calls it a ‘‘door of hope’’.

The text goes on (vv. 16-23) to describe the new Covenant that will be made ‘‘on
that day’’ (vv. 16, 18, 21). The passage deals with two distinct themes: where
the second person is used (v 16, 19-20), the spousal covenant is being described;
where it is in the third person (vv. 17-18; 21-23), it is describing the effects that
that covenant will have on the whole land. The first condition of the spousal cove-
nant is that Israel will call her God “My husband” and not “My Baal” (v. 16). a word that can mean god, and also lord or husband. In wanting to be called “My
husband”, the Lord is rejecting any type of mixing of religions: the God of Israel is
not one more god like the Baals; he is the only God there is. This exclusiveness
in the area of married love, which transfers over into the Covenant, is spelt out in
vv. 19-20: it will last forever, it will be made in “righteousness and in justice”, is, God will provide special protection to Israel (cf. Mic 6:5; Jer 23:6), and it will be
in “steadfast love, and in mercy”: the words that the text uses are hesed and
rahamin, taking in, then, all the nuances of faithful love (cf. the note on Is 49:15).

Later verses uses the third person (vv. 17-18, 21-23) to describe the consequen-
ces that will flow from this renewed Covenant: all creation will enjoy the peace
of Eden (v. 18), and the land of Israel will benefit most of all (vv. 21-23). Perhaps
the most significant thing here is the use of the verb “to answer”: when Israel
“answers” (cf. v. 15) God’s love, the heavens will answer the earth, and the earth
will answer its fruits (vv. 21-22). What this means is that nothing will he barren,
there will he no desire that goes unsatisfied; a proof of this is the new change of
names (v. 23): names implying indictment are replaced by names of salvation. Baal is
that

2nd Reading: 2 Corinthians 3:1b-6

[1] Are we beginning to commend ourselves again? Or do we need, as some do,
letters of recommendation to you, or from you? [2] You yourselves are our letter
of recommendation, written on your hearts, to be known and read by all men;
[3] and you show that you are a letter from Christ delivered by us, written not with
ink but with the Spirit of the living God, not on tablets of stone but on tablets of
human hearts.

Christian Ministry is Superior to that of the Old Covenant
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[4] Such is the confidence that we have through Christ toward God. [5] Not
that we are sufficient of ourselves to claim anything as coming from us;our
sufficiency is from God, [6] who has qualified us to be ministers of a new
covenant, not in a written code but in the Spirit; for the written code
kills, but the Spirit gives life.

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Commentary:

3:1-6:10. St Paul is accused of pride by his opponents, who have misinterpreted
his references in letters to his apostolic journeys (cf., e.g.1 Cor 2:7-16; 4:14-21).
Because he realizes that what he said above (cf. 2:14-16) may give rise to
further charges, and before going on to confront his adversaries directly--as
he does in chapters 10-13 particularly--he begins a long exposition on apostolic
ministry. He explains the superiority of his ministry over that of the Old Covenant
(3:4-18), the authority and sincerity with which that ministry is carried out (4:1-6),
and the trials and sufferings it involves (4:7-5:10); and he goes on to justify his
own conduct and the principles which inspire it (cf. 5:11-6:10).

1-3. Letters of recommendation were commonly used in St Paul’s time (cf., e.g.,
Acts 9:2; 15:22-30). Given the ironical way he refers to them in v. 1, it would
appear that his enemies, had arrived in Corinth with some letter of this sort. Paul
can present a more eloquent and powerful letter--the Corinthians themselves:
it was his preaching that led to their conversion. He says this, St John of Avila
comments, “because they were an adequate letter to explain who St Paul was
and how beneficial his presence bad been. And he says that this letter is one
which all can know and read, because anyone, no matter how uncultured he be,
even if he does not understand the language of words, can understand the
language of good example and virtue, whose results he can see, and so can
come greatly to esteem one who has such fine disciples” ("Audi", "Filia", chap. 34).

This letter has been written by Christ himself. St Paul and his co-workers have
always acted as scribes, and what has been written on the hearts of the
Corinthians and on the Apostle’s own heart has been written by the Holy Spirit
himself.

These references to “tablets of stone” and “human hearts” are connected with
the history of the people of Israel. On Sinai God gave Moses tablets of stone
containing the Covenant. Centuries later, at the time of the Babylonian exile,
which was a punishment from God for the unfaithfulness of the chosen people,
God, through his prophets, promised to make a New Covenant--a Law written
on their hearts (cf. Jer 31:33), giving them a new heart and new soul, taking away
their heart of stone and giving them a heart of flesh (cf. Ezek 11:19; 36:26).

"돌판(tablets of stones)들"과 "인간의 심장(human hearts)들"에 대한 이들
언급들은 이스라엘 백성의 역사와 관련되어 있습니다. 시나이 산에서 하느님께서
모세에게 [옛] 계약(the Covenant)을 포함하는 돌판들을 주셨습니다. 여러 세기들
후에, 이 선택된 백성의 불충실함에 대한 하느님으로부터의 한 개의 벌(a punishment)
이었던, 바빌론 유배의 시기에, 하느님께서는, 그들에게 한 개의 새 심장(a new
heart)과 새 영혼(new soul)을 제공하심으로써, 돌로 된 그들의 심장(heart)을
제거하고 그리고 그들에게 한 개의 살로 된 심장(heart)을 제공하심으로써,
그들의 심장(hearts)들에 새겨지게 되는 한 개의 율법(a Law)인(예레미야 31,33
참조), 한 개의 새 계약(a New Covenant)을 맺을 것이라는 약속을, 예언자들을
통하여, 하셨습니다(에제키엘 11,19; 36,26 참조).

4-11. In these verses St Paul deals with a subject which he discusses more
fully in his epistles to the Romans and the Galatians--the superiority of
the New Covenant, through which Christ reconciles men to God their Father,
over the Old Covenant which God made with Moses. Here he just outlines the
superiority of the Apostles' ministry over that of Moses. The latter was a
dispensation of death and condemnation (vv. 6,7,9) and it was temporary (vv.
7, 11); that of the Apostles, on the other hand, is a dispensation of life
and salvation (vv. 6-9) and it is permanent (v. 11). So, if the ministry of
Moses was splendid, that of the Apostles will be all the more splendid.

When St Paul speaks of a ministry of "death" and "condemnation" (vv. 7, 9),
this does not mean that the Old Covenant was not something in itself holy
and just, but that the Law of Moses--part of that Covenant--although it
pointed the way to righteousness, was inadequate because it did not give
people the resources to conquer sin. It is in this sense that the Old Law
can be said to have involved death and condemnation: for it made the sinner
more conscious of the gravity of his sin, thereby increasing his guilt (cf.
Romans, chapter 7-8 and corresponding notes): "For," St Thomas Aquinas
explains, "it is more serious to sin against the natural law when that law
is written down, than against the natural law on its own" ("Commentary on 2
Cor, ad loc.").

5. The Magisterium of the Church quotes these words when teaching the need
for the Holy Spirit to enlighten and inspire man to enable him to accept the
truths of faith or choose some good connected with eternal salvation (cf.
Second Council of Orange, can. 7). Therefore, anyone is foolish who thinks
he can claim as his own the good deeds he does or the apostolic results he
obtains: they are in fact a gift from God. As St Alphonsus says, "the
spiritual man dominated by pride is the worst kind of a thief because he is
stealing not earthly things but the glory that belongs to God [...] For, as
the Apostle tells us, we, on our own, cannot do anything good or even have
a good thought (cf. 2 Cor 3:5) [...]. Therefore, whenever we do something
good, let us say to the Lord, 'We return to thee, 0 Lord, what we have
received from thee' (cf. 1 Chron 29:14)" ("Treasury of Preaching Material",
II, 6).

5. 교회의 교도권은 사람(man)이 신앙(faith)의 진리들을 받아들이거나 혹은 영원한
구원(eternal salvation)과 관련된 어떠한 선(some good)을 선택하는 것을 할 수 있도록
(enable) 하기 위하여 성령(the Holy Spirit)께서 사람을 교화하고(enlighten) 그리하여
고무할(inspire) 필요성이 있을 때에 이들 표현들을 인용합니다 [제2차 오랑주 공의회
(Second Council of Orange), can. 7 참조]. 그러므로 자신이 행한 자신 고유의
선행(good deeds)들 혹은 자신이 획득한 사도들로부터 이어오는 결과(the apostolic
results)들을 자신 고유의 것으로 주장할 수 있다고 생각하는 자 누구든지 어리석은데,
이는 그들은 사실 하느님으로부터 오는 한 개의 선물(a gift)이기 때문입니다. 성 알퐁소
(St. Alphonsus)가 다음과 같이 말하듯이: "교만(pride)에 의하여 지배되고 있는
영적인 사람(spiritual man)은 최악의 종류의 한 명의 도둑인데 왜냐하면 그는 세속의
사물들이 아니라 하느님께 속하는 영광으로부터 도둑질을 하고 있기 때문이다. [...]
이는, 이 사도가 우리에게 말하듯이, 우리가 선한 어떤 것(anything good)을 행하거나
혹은 심지어 한 개의 선한 생각(a good thought)도, 자신의 자력으로, 할 수 없기
때문이다(2코린토 3,5 참조). [...] 그러므로, 우리가 선한 그 무엇(something good)을
행할 때마다, 우리는 주님 쪽으로 다음과 같이 말씀드리도록 합시다: '오 주님, 저희들은
저희들이 당신으로부터 이미 받았던 바를 당신께 되돌려드립니다'" [성 알퐁소
(St. Alphonsus), "Treasury of Preaching Material", II, 6].

6. Taking up again the simile he has used in v. 3, St Paul speaks about the
"letter" and the "Spirit" (cf. Rom 2:29; 7:6) to show the difference between
the Law of the Old Testament and that of the New. The Law of Moses is the
"letter" insofar as it simply publishes the precepts which man must keep,
without providing the grace necessary for keeping them. The New Law, on the
other hand, is the "Spirit", because it is the Holy Spirit himself who,
through grace, spreads charity in the hearts of the faithful (cf. Rom 5:5),
and charity is the fullness of the Law (cf. Rom 13:10). "What is predominant
in the law of the New Testament," St Thomas Aquinas explains, "and whereon
all its efficacy is based, is the grace of the Holy Spirit, which is given
through faith in Christ. Consequently the New Law is chiefly the grace
itself of the Holy Spirit, which is given to those who believe in Christ"
("Summa Theologiae", I-Il, q. 106, a. 1). Hence the law of the Gospel can
also be called the law of the Spirit (cf. Rom 8:2), the law of grace or the
law of charity.

6. 성 바오로는, 자신이 제3절에서 이미 사용하였던 직유(直喩) 표현(the simile)[즉,
돌판이 아니라 살로 된 "인간의 심장이라는 판들)(tablets of human heart)"
이라는 표현]을 다시 들어 올림으로써, 구약(the Old Testament)의 율법과 신약
(the New Testament)의 율법 사이의 차이점을 보이기 위하여, "문자(letter)" 와
"거룩한 영(Spirit)"에 관하여 말합니다(로마 2,29; 7,6 참조). 모세 율법은, 이 법이,
그들을 지키기 위하여 필요햔 은총(grace)의 제공 없이, 단지 사람이 지켜야 하는
규범(precepts)들을 공포하는(publish) 한, "문자(letter)" 입니다.(#1) 다른 한편으로,
새 법(the New Law)은 "거룩한 영(Spirit)"을 말하는데, 왜냐하면, 은총(gace)을
통하여, 열심 신자들의 심장(hearts)들 안에 애덕(charith, 사랑)을 뿌리시는
(spreads) 분이 바로 성령(the Holy Spirit) 당신 자신이시고(로마 5,5 참조)
그리고 애덕(charity)은 이 법의 충만함(fullness)이기(로마 13,10 참조)
때문입니다.(#2) 성 토마스 아퀴나스(St. Thomas Aquinas)는 다음과 같이
설명합니다: "신약의 법에 있어 우세한(predominant) 그리하여 그 위에 이 법의
효능(efficacy) 모두가 근거하게 되는 바는, 그리스도 쪽으로 믿음/신앙(faith in
Christ)(#3)을 통하여 주어지는, 성령의 은총이다. 그 결과로 새 법은 주되게(chiefly),
그리스도 쪽으로 믿는(believe in Christ) 자들에게 주어지는, 성령의 은총
자체이다" [성 토마스 아퀴나스(St. Thomas Aquinas), "Summa Theologiae",
I-Il, q. 106, a. 1]. 따라서 [그리스도의] 복음의 법(the law of the Gospel)은
또한 거룩한 영(the Spirit)의 법, 은총의 법(the law of grace) 혹은 애덕의 법
(the law of charity)이라고 불릴 수 있습니다.(#4)

-----
(#1) 번역자 주: 다음의 글들에 안내되어 있는 가톨릭 교회 교리서의 가르침들을
또한 꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1555.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1562.htm <----- 필독 권고

(#2) 번역자 주: 다음의 글들에 안내되어 있는 가톨릭 교회 교리서의 가르침들을
또한 꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/intro2heart.htm <----- 필독 권고

이들 중에서 특히 다음의 글들을 반드시 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1129_heart_CCC1432.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1555_heart_CCC153.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1584_heart_CCC2563.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1595.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1601_heart_CCC580.htm <----- 필독 권고

(#3) 번역자 주: 다음의 글들을 또한 꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1548.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1549.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1577.htm <----- 필독 권고

(#4) 번역자 주: 다음의 주소에 있는 가톨릭 교회 교리서 제1965항-제1974항들이
이 해설의 근거이다. 이들 호칭들과 관련하여, 특히 가톨릭 교회 교리서 제1965항과
제1972항을 꼭 읽도록 하라:
http://www.vatican.va/archive/ccc_css/archive/catechism/p3s1c3a1.htm#1965
-----

After pointing out how the Law of Moses laid down the death penalty for
certain sins, St John Chrysostom comments: "The Law, if it lays hold of a
murderer, puts him to death; the Gospel, if it lays hold of a murderer,
enlightens him and gives him life [...]. How lofty is the dignity of the
Spirit, seeing that his tables are better than those former ones [the
"tables" of the Law], for they do even greater things than raising a dead
man to life! For the death from which grace delivers us is much more
lamentable than physical death' ("Hom, on 2 Cor. 6").

성 요한 크리소스토모(St. John Chrysostom)는, 모세 율법이 특정한 죄들에
대하여 어떻게 사형 선고를 내렸는지를 지적한 후에, 다음과 같이 주석합니다:
"이 법은, 한 명의 살인자를 붙잡으면(lays hold of), 그런 사형에 처하나, 그러나
[그리스도의] 복음은, 이 법이 한 명의 살인자를 붙잡으면, 그를 교화시키고 그리하여
그에게 생명을 제공한다 [...]. 이 거룩한 영의 품위(dignity)가, 이분의 판(tables)들이
그들 이전의 판들[모세 율법의 "판들"]보다 더 나은 것임을 볼 때에, 얼마나 고상한지
(how lofty)! 이는 그들이 한 명의 죽은 사람을 생명 쪽으로 일으키는것 보다 심지어
더 위대한 사물들이기 때문이다. 이는 거기로부터 은총(grace)이 우리를 구출하는
(delivers) 바로 그 죽음이 신체적 죽음(physical death)보다 훨씬 더 슬픈(lamentable)
죽음이기 때문이다" [성 요한 크리소스토모(St. John Chrysostom), ("Hom, on
2 Cor. 6"].
　

Gospel Reading: Mark 2:18-22

A Discussion on Fasting
------------------------------------
[18] Now John's disciples and the Pharisees were fasting; and people came and
said to Him (Jesus): "Why do John's disciples and the disciples of the Pharisees
fast, but Your disciples do not fast?" [19] And Jesus said to them, "Can the wed-
ding guests fast while the bridegroom is with them? As long as they have the
bridegroom with them, they cannot fast. [20] The days will come, when the bride-
groom is taken away from them, and then they will fast in that day. [21] No one
sews a piece of unshrunk cloth on an old garment; if he does, the patch tears
away from it, the new from the old, and a worse tear is made. [22] And no one
puts new wine into old wineskins; if he does, the wine will burst the skins, and
the wine is lost, and so are the skins; but new wine is for fresh skins."

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Commentary:

18-22. Using a particular case, Christ's reply tells about the connection between
the Old and New Testaments. In the Old Testament the Bridegroom has not yet
arrived; in the New Testament He is present, in the person of Christ. With Him
began the Messianic Times, a new era distinct from the previous one. The Jewish
fasts, therefore, together with their system of religious observances, must be seen
as a way of preparing the people for the coming of the Messiah. Christ shows the
difference between the spirit He has brought and that of the Judaism of His time.
This new spirit will not be something extra, added on to the old; it will bring to life
the perennial teachings contained in the older Revelation. The newness of the
Gospel--just like new wine--cannot fit within the molds of the Old Law.

But this passage says more: to receive Christ's new teaching people must inward-
ly renew themselves and throw off the straight-jacket of old routines.

19-20. Jesus describes Himself as the Bridegroom (cf. also Luke 12:35; Matthew
25:1-13; John 3:29), thereby fulfilling what the Prophets had said about the relation-
ship between God and His people (cf. Hosea 2:18-22; Isaiah 54:5ff). The Apostles
are the guests at the wedding, invited to share in the wedding feast with the Bride-
groom, in the joy of the Kingdom of Heaven (cf. Matthew 22:1-14).

In verse 20 Jesus announces that the Bridegroom will be taken away from them:
this is the first reference He makes to His passion and death (cf. Mark 8:31; John
2:19; 3:14). The vision of joy and sorrow we see here epitomizes our human
condition during our sojourn on earth.

*********************************************************************************************
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.]