9th Sunday in Ordinary Time, Cycle B (나해 연중 제9주일)


1st Reading: Deuteronomy 5:12-15

[12] "`Observe the sabbath day, to keep it holy, as the LORD your God 
commanded you. [13] Six days you shall labor, and do all your work; [14] but 
the seventh day is a sabbath to the LORD your God; in it you shall not do any work, 
you, or your son, or your daughter, or your manservant, or your maidservant, or 
your ox, or your ass, or any of your cattle, or the sojourner who is within your gates,
 that your manservant and your maidservant may rest as well as you. [15] You shall 
remember that you were a servant in the land of Egypt, and the LORD your God brought 
you out thence with a mighty hand and an outstretched arm; therefore the LORD your 
God commanded you to keep the sabbath day. 

*********************************************************************************************
Commentary:
　

2nd Reading: 2 Corinthians 4:6-11

The Trials He Has Experienced
---------------------------------------------
[6] For it is the God who said, "Let light shine out of darkness," who has shone 
in our hearts to give the light of the knowledge of the glory of God in the face of 
Christ. [7] But we have this treasure in earthen vessels, to show that the 
transcendent power belongs to God and not to us. [8] We are afflicted in every 
way, but not crushed; perplexed, but not driven to despair; [9] persecuted, but not 
forsaken; struck down, but not destroyed; [10] always carrying in the body the 
death of Jesus, so that the life of Jesus may also be manifested in our bodies. 
[11] For while we live we are always being given up to death for Jesus' sake, so 
that the life of Jesus may be manifested in our mortal flesh. 

*********************************************************************************************
Commentary:

1-6. St Paul here stresses one of the main points he makes in this part
of the letter--the sincerity and genuineness of his conduct, and
therefore his rejection of anything to do with lies or underhand ways
(cf. 1:12, 17; 2:17; 3:1). Unlike the false apostles, his own aim in
preaching is to teach the truth of Jesus Christ without any dilution or
compromise (cf., for example, 1 Cor 1:18-25; Gal 2:11ff). If, in spite
of everything, there are still some who cannot see the truth of the
Gospel, the reason lies in their bad dispositions, which allow the
devil--the god of this world (cf. Jn 12:31; 14:30; Eph 2:2)--to darken
their minds. That is why they fail to recognize the divinity of Jesus
Christ, who is the perfect image of God the Father (vv. 4-6).

The Apostle's approach to preaching as here described reminds us of the
need to speak out clearly, very conscious that we have been entrusted
by God with a treasure which we must respect and venerate and pass on
in all its fullness. "Every evangelizer", Pope Paul VI teaches, " is
expected to have a reverence for truth, especially since the truth that
he studies and communicates is none other than revealed truth and
hence, more than any other, a sharing in the first truth which is God
himself. The preacher of the Gospel will therefore be a person who even
at the price of personal renunciation and suffering always seeks the
truth that he must transmit to others. He never betrays or hides truth
out of a desire to please men or in order to astonish or to shock, nor
for the sake of originality or from a desire to make an impression. He
does not refuse truth. He does not obscure revealed truth by being too
idle to search for it, or for the sake of his own comfort, or out of
fear. He does not neglect to study it. He serves it generously, without
making it serve him" ("Evangelii Nuntiandi", 78).

6. Contrary to what happens in the case of those who resist belief
(v. 4), God has enlightened the hearts of Christians with the light of
faith. St Paul recalls the moment when God created light (cf. Gen 1:3),
as if to refer to the new creation resulting from the infusion of the
light of faith (cf. 2 Cor 5:17), which only happens with God's
intervention: for "no one can 'assent to the Gospel preaching as he
must in order to be saved without the enlightenment and inspiration of
the Holy Spirit, who gives all men their joy in assenting to and
believing the truth' (Second Council of Orange). Hence, faith itself
[...] is essentially a gift of God; and the act of faith is a work
pertaining to salvation. By this act man offers to God himself a free
obedience inasmuch as he concurs and cooperates with God's grace,
when he could resist it" (Vatican I, "Dei Filius", chap. 3).

Commenting on this passage of the epistle, St Thomas Aquinas gives
a beautiful description of the way faith works in the soul of St Paul,
and in that of every Christian: "Previously, that is, before being
converted to Christ, we were dark, like you and like those in whom the
brightness of Christ's glory does not shine. Now, however, after Christ
calling us through his grace, the darkness has been taken away from us,
and the power of the glory of the clear light of Christ is shining in
us. It shines so powerfully in us that not only are we given light to
let us see: we also have light for giving to others" ("Commentary on 2
Cor, ad loc."). A Christian should not hide the light of his faith but
should use it to enlighten those around him.

7-12. In contrast to the greatness of the Gospel--the "treasure" entrusted to them
by God--St. Paul emphasizes the limitations of its ministers: they are "earthen
vessels" (v. 7). To illustrate this he describes the afflictions and persecution to
which he finds himself subjected and in which God's grace always comes to his
aid.

In some way these sufferings of the Apostles and of all Christians reproduce in
their lives the sufferings of Christ in his passion and death. In his case his suf-
fering opened the way to his glorification after the Resurrection; similarly his
servants, even in this life, are experiencing an anticipation of the life they will at-
tain in heaven; this helps them overcome every kind of affliction.

7. St. Paul again stresses that the effectiveness of all his apostolic activity comes
from God (cf., e.g., 1 Cor 1:26-31; 2 Cor 3:5); he it is who places his treasures in
poor earthenware vessels. The image the Apostle uses--which is reminiscent of
the clay which God used to make Adam (cf. Gen 2:7)--helps Christians realize
that through grace they bear in their souls a wonderful treasure, God himself; like
earthen vessels they are very fragile and they need to be put together again in the
sacrament of Confession. As a gloss on these ideas St Escriva taught that
Christians by bearing God in their souls are enabled to live at one and the same
time "in heaven and on earth, divinized: but knowing that we are of the world and
made of clay, with the frailty that is typical of clay--an earthenware pot which our
Lord has deigned to use in his service. And whenever it has got broken, we have
gone and riveted the bits together again, like the prodigal son: 'I have sinned
against heaven and against you...'" (quoted in Bernal, "Monsignor Escriva de
Balaguer").

8-9. The Apostle's words assure the Christian that he or she can always count
on God's help: no matter what trials they have to undergo, victory can be attained
with the grace of God as happened in St. Paul's case. "God is faithful, and he will
not let you be tempted beyond your strength, but with temptation will also provide
you the way of escape, that you may be able to endure it" (1 Cor 10:13). Moreover,
St. Paul's example reminds us that more or less severe suffering and tribulation
will be a normal thing in the lives of Christ's followers; theirs will never be a comfor-
table, trouble-free life. "If it is your ambition to win the esteem of men, if your
desire is to be well-regarded and seek only a life of ease, you have gone astray
[...]. In the city of the saints, entrance is given and rest and eternal rule with the
King, only to those who have made their way along the rough, narrow way of
tribulation" (Pseudo-Macarius, "Homilies", XII, 5).

10-11. As happened in St. Paul's case, in their daily lives Christians must relive
the sufferings of Christ through self-denial and penance: this is part of following
Christ and imitating him. "The Christian vocation is one of sacrifice, penance,
expiation. We must make reparation for our sins--for the many times we turned
our face aside so as to avoid the gaze of God--and all the sins of mankind. We
must try to imitate Christ, 'always carrying in the body the death of Christ', his
abnegation, his suffering on the cross, 'so that the life of Jesus may be manifes-
ted in our bodies' (2 Cor 4:10). Our way is one of immolation and, in this denial,
we find "gaudium cum pace", both joy and peace" (St. J. Escriva, "Christ Is
Passing By", 9).

Self-denial, mortification, does not have to be something overt; it should be prac-
ticed in the ordinary circumstances of life--for example, by being punctual for
appointments, carefully fulfilling one's duties, treating everyone with as much
charity as possible, accepting little setbacks in a good-humored way (cf. St. J.
Escriva, "Friends of God", 138).

10. "The death of Jesus": more exactly, the "dying" of Christ: the Greek word
refers to the situation of someone who is dying.
　

Gospel Reading: Mark 2:23-3:6

The Law of the Sabbath
----------------------------------
[23] One Sabbath He (Jesus) was going through the grainfields; and as they
made their way His disciples began to pluck ears of grain. [24] And the Phari-
sees said to Him, "Look, why are they doing what is not lawful on the Sabbath?"
[25] And He said to them, "Have you never read what David did, when he was in
need and hungry, he and those who were with him: [26] how he entered the
house of God, when Abiathar was high priest, and ate the bread of the Presence,
which it is not lawful for any but the priests to eat, and also gave it to those who
were with him?" [27] And He said to them, "The Sabbath was made for man,
not man for the Sabbath; [28] so the Son of Man is Lord even of the Sabbath."

The Curing of the Man with a Withered Hand
----------------------------------------------------------------
[1] Again He (Jesus) entered the synagogue, and a man was there who had a
withered hand. [2] And they watched Him, to see whether He would heal him
on the Sabbath, so that they might accuse Him. [3] And He said to the man who
had the withered hand, "Come here." [4] And He said to them, "Is it lawful on the
Sabbath to do good or to do harm, to save life or to kill?" But they were silent.
[5] And He looked around at them with anger, grieved at their hardness of heart,
and said to the man, "Stretch out your hand." He stretched it out, and his hand
was restored. [6] The Pharisees went out, and immediately held counsel with
the Herodians against Him, how to destroy Him.

*********************************************************************************************
Commentary:

24. Cf. note on Matthew 12:2. 

24. 마태오 복음서 12,2에 대한 주석을 참조하십시오.

[번역자 주: 다음의 주소에 접속하면, 가톨릭 교회의 전례력에 있어, 매년 연중 
제15주간 금요일 복음 말씀(마태오 복음서 12,1-8)에 대한 아래에 있는 나바르 
성경 주석서의 해설들에 대한 우리말 번역문들을 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/navarre/ot_15_fri.htm]

[Note on Matthew 12:2 states: "The Sabbath":

[마태오 복음서 12,2에 대한 주석은 다음에 대하여 명확하게 제시합니다:

this was the day the Jews set aside for worshipping God. God Himself, the
originator of the Sabbath (Genesis 2:3), ordered the Jewish people to avoid
certain kinds of work on this day (Exodus 20:8-11; 21:13; Deuteronomy 5:14)
to leave them free to give more time to God. As time went by, the rabbis compli-
cated this Divine precept: by Jesus' time they had extended to 39 the list of kinds
of forbidden work.

The Pharisees accuse Jesus' disciples of breaking the Sabbath. In the casuistry
of the scribes and the Pharisees, plucking ears of corn was the same as harves-
ting, and crushing them was the same as milling--types of agricultural work forbid-
den on the Sabbath.]

26-27. The bread of the Presence consisted of twelve loaves or cakes
placed each morning on the table in the sanctuary, as homage to the
Lord from the twelve tribes of Israel (cf. Leviticus 24:5-9). The
loaves withdrawn to make room for the fresh ones were reserved to the
priests. 

26-27. [하느님] 면전의 빵은, 이스라엘의 열두 지파들로부터의 주님께 
대한 경의(homage)로서 성소 안에 있는 식탁 위에 매일 아침에 놓여졌던
(레위기 24,5-9를 참조하라), 열두 개의 빵 덩어리들 혹은 케이크들로 
이루어져 있었습니다. 신선한 빵들을 위한 공간을 마련하기 위하여 회수된 
빵 덩어리들은 사제들에게 지정되었습니다(were reserved). 

Abiathar's action anticipates what Christ teaches here. Already in the Old 
Testament God had established a hierarchy in the precepts of the Law so 
that the lesser ones yielded to the main ones.

에브야타르(Abiathar)의 행동은 그리스도께서 여기서 가르치시는 바를 
예상합니다. 이미 구약(the Old Testament)에서 하느님께서는 [모세] 율법의 
규범들에 있어서의 어떤 계층 구조(a hierarchy)를 이미 설정하셨으며 그 결과 
덜한 것들은 주된 것들에 양보하였습니다(yielded). 

This explains why a ceremonial precept (such as the one we are
discussing) should yield before a precept of the natural law.
Similarly, the commandment to keep the Sabbath does not come before the
duty to seek basic subsistence. Vatican II uses this passage of the
Gospel to underline the value of the human person over and above
economic and social development: "The social order and its development
must constantly yield to the good of the person, since the order of
things must be subordinate to the order of persons and not the other
way around, as the Lord suggested when He said that the Sabbath was
made for man and not man for the Sabbath. The social order requires
constant improvement: it must be founded in truth, built on justice,
and enlivened by love" ("Gaudium Et Spes", 26).

이것은 (우리가 논의하고 있는 것과 같은) 어떤 의식에 대한 규범 (a 
ceremonial precept)이 자연법(the natural law)의 어떤 규범 앞에서 왜 
양보하여야만(should yield) 하는지에 대하여 설명합니다. 마찬가지로, 
안식일을 지키라는 계명은 근본적 생존(basic subsistence)을  추구하여야 
하는 임무 앞에 오지 않습니다. 제2차 바티칸 공의회(Vatican II)는 경제적 
그리고 사회적 발전 위에 그리고 넘어서 인간의 인격(human person)의 
가치를 강조하기 위하여(underline) 이 복음서의 바로 이 구절을 다음과 
같이 사용합니다: "사회적 질서와 그 발전은 인격의 선(the good of the 
person)에 지속적으로 양보하여야만 하는데, 왜냐하면 사물의 질서
(order)들은 인격(persons)들의 질서에 종속하여야만 하는 것이지, 
안식일이 사람을 위하여 생긴 것이지 사람이 안식일을 위하여 생긴 
것은 아니다(마르코 2,27)라고 당신께서 말씀하셨던 때에 주님께서 
넌지시 비치셨듯이(suggested), 그 반대로(the other way)가 아니기 
때문입니다. 사회적 질서는 다음과 같은 지속적인 개선을 요구합니다: 
사회적 질서는 진리 위에 기초되어야만, 정의(justice) 위에 건설되어야만, 
그리고 사랑(love)에 의하여 활기있게 만들어져야만 합니다" [제2차 
바티칸 공의회(The Vatican Council II), 현대 세계의 교회에 대한 사목 
헌장, "기쁨과 희망Gaudium Et Spes)", 제26항].

Finally in this passage Christ teaches God's purpose in instituting the
Sabbath: God established it for man's good, to help him rest and devote
himself to Divine worship in joy and peace. The Pharisees, through
their interpretation of the Law, had turned this day into a source of
anguish and scruple due to all the various prescriptions and
prohibitions they introduced.

끝으로 바로 이 구절에서 그리스도께서는 안식일을 제정하심에 있는 
하느님의 의도(purpose)를 다음과 같이 가르치십니다: 하느님께서는 
그것을 사람의 선(man's good)을 위하여, 그가 휴식을 취하여 그리하여 
기쁨(joy)과 평화 안에서 신성한 예배(Divine worship)에 전념하는 것을 
도우기 위하여, 제정하셨다. 바리사이들은, 이 율법에 대한 자신들의 
해석(interpretation)을 통하여, 바로 이러한 날을 그들이 도입하였던 
다양한 규정(prescriptions)들과 금지(prohibitions)들 모두 때문에 괴로움
(anguish)과 양심의 가책(scruple)의 어떤 원천(source)으로 이미 뒤집어 
버렸습니다.

By proclaiming Himself `Lord of the Sabbath', Jesus affirms His
divinity and His universal authority. Because He is Lord he has the
power to establish other laws, as Yahweh had in the Old Testament. 

당신 자신을 '안식일의 주인(Lord of Sabbath)'이라고 선포하심으로써, 
예수님께서는 당신의 신성(divinity)과 당신의 보편적 권위(universal 
authority)를 확언하십니다. 당신께서는 주인(Lord)이시기 때문에, 
야훼(Yahweh)께서 구약(the Old Testament)에서 가지셨듯이, 당신께서는 
다른 율법들을 제정하실 힘을 가지고 계십니다.

28. The Sabbath had been established not only for man's rest but also
to give glory to God: that is the correct meaning of the expression
"the Sabbath was made for man." Jesus has every right to say He is
Lord of the Sabbath, because He is God. Christ restores to the weekly
day of rest its full, religious meaning: it is not just a matter of
fulfilling a number of legal precepts or of concern for physical
well-being: the Sabbath belongs to God; it is one way, suited to human
nature, of rendering glory and honor to the Almighty. The Church, from
the time of the Apostles onwards, transferred the observance of this
precept to the following day, Sunday--the Lord's Day--in celebration of
the resurrection of Christ.

28. 안식일은 사람의 휴식만을 위하여서가 아니라 또한 하느님께 영광을 
바치기 위하여 이미 제정되어졌습니다: 바로 이것이 "안식일이 사람을 
위하여 생긴 것이다" 라는 표현의 올바른 의미입니다. 예수님께서는 당신께서 
안식일의 주인이라고 말씀하실 모든 권리를 가지고 계시는데, 왜냐하면 
당신께서는 하느님이시기 때문입니다. 그리스도께서는 주간 휴식의 날로 
그 충만한, 종교적 의미를 회복시키시며, 그리고 이것은 단지 율법적 
규범들 중의 몇 개의 구현에 있어서의 혹은 신체적 복지(well-being)에 
대한 관심에 있어서의 어떤 문제가 아니며, 안식일은 하느님께 속하며, 
그리고 이것은 이 전능하신 분(the Almighty)께 영광과 영예를 드리는, 
인간의 본성에 적합한, 한 개의 방식입니다. 교회은, 사도들의 시기 이후  
지금까지, 바로 이 규범의 준수를, 그리스도의 부활에 대한 경축으로,  
그 다음 날인, 주님의 날(the Lord's Day, 주일)(*)인 일요일(Sunday)로
이동하였습니다. 

-----
(*) 번역자 주: ‘여드레(the eighth day, 8번째 날, 여덟째 날) = 주님의 날
(Lord's Day) = 일요일(Sunday)’ 에 대한 더 자세한 내용은 다음의 글들에 
있다:
http://ch.catholic.or.kr/pundang/4/soh/Lords_day.htm 
-----

"Son of Man": the origin of the messianic meaning of this expression is
to be found particularly in the prophecy of Dan 7:13ff, where Daniel,
in a prophetic vision, contemplates `one like the Son of Man' coming
down on the clouds of Heaven, who even goes right up to God's throne
and is given dominion and glory and royal power over all peoples and
nations. This expression appears 69 times in the Synoptic Gospels;
Jesus prefers it to other ways of describing the Messiah--such as Son
of David, Messiah, etc.--thereby avoiding the nationalistic overtones
those expressions had in Jewish minds at the time (cf. "Introduction to
the Gospel According to St. Mark", p. 62 above.)]

"사람의 아들": 바로 이 표현의 메시아적 의미(the messianic meaning)의 
기원은 특히, 다니엘서 7,13과 이어지는 몇 개의 절들에 있어서의 예언에서 
발견되는데, 거기서 다니엘(Daniel)은, 어떤 예언적 환시 안에서, '사람의 
아들 같은 이'가 하늘의 구름을 타고(on the clouds) 내려 옴을 관상하는데
(contemplates), 그분께서는 심지어 하느님의 어좌에까지 바로 나아가시며 
그리고 모든 백성들과 나라들에 대한 통치권(dominion)과 영광과 그리고 
왕권(royal power)이 그분께 주어집니다. 바로 이 표현은 공관 복음서
(Synoptic Gospels)들에서 69번 나타나며, 그리고 예수님께서는, 다윗의 
아들, 메시아 등과 같은, 메시아를 묘사하는(describing) 다른 방식들보다 
이 표현을 선호하시는데, 그렇게 하심으로써 그 시대에 유다인들의 마음 
안에서 이러한 표현들이 가지고 있었던 민족주의적 암시(nationalistic 
overtones)를 피하십니다 (위의 제62쪽에 있는, 성 마르코에 따른 복음서 
입문"을 참조하라).]

5. The evangelists refer a number of times to the way Jesus looks at people
(e.g. at the young man: Mark 10:21; at St. Peter: Luke 22:61,etc). This is the
only time we are told He showed indignation--provoked by the hypocrisy shown
in verse 2.

6. The Pharisees were the spiritual leaders of Judaism; the Herodians were those
who supported the regime of Herod, benefiting politically and financially thereby.
The two were completely opposed to one another and avoided each other's com-
pany, yet they combined forces against Jesus. The Pharisees wanted to see the
last of Him because they considered Him a dangerous innovator. The most recent
occasion may have been when He pardoned sins (Mark 2:1ff) and interpreted with
full authority the law of the Sabbath (Mark 3:2); they also want to get rid of Him
because they consider that He lowered their own prestige in the eyes of the people
by the way He cured the man with the withered hand. The Herodians, for their part,
despised the supernatural and eschatological tone of Christ's message, since they
looked forward to a purely political and temporal Messiah.

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