Feast of the Baptism of the Lord, Cycle C


1st Reading: Isaiah 42:1-4, 6-7

First Song of the Servant of the Lord
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(Thus says the Lord,) [1] "Behold my servant, whom I uphold, my chosen, in
whom my soul delights; I have put my Spirit upon him, he will bring forth jus-
tice to the nations. [2] He will not cry or lift up his voice, or make it heard in the
street; [3] a bruised reed he will not break, and a dimly burning wick he will not
quench; he will faithfully bring forth justice. [4] He will not fail or be discouraged
till he has established justice in the earth; and the coastlands wait for his law. 

[6] "I am the Lord, I have called you in righteousness, I have taken you by the
hand and kept you; I have given you as a covenant to the people, a light to the
nations, [7] to open the eyes that are blind, to bring out the prisoners from the
dungeon, from the prison those who sit in darkness."

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Commentary:

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번역자 주: 가톨릭 보편 교회의 전례력에 있어 네 개의 "고통받는 종의 노래들"은 다음과 같이 
발췌되고 있다:
(i) 첫 번째 고통받는 종의 노래는 이사야서 42,1-4/9
    (매년 성 월요일 및 매년 주님 세례 축일 제1독서에 포함됨), 
(ii) 두 번째 고통받는 종의 노래는 이사야서 49,1-6
    (매년 성 화요일, 가해 연중 제2주일 및 매년 세례자 요한 탄생 대축일 제1독서), 
(iii) 세 번째 고통 받은 종의 노래는 이사야서 50,4-9/11
    (매년 성 수요일 제1독서, 나해 연중 제24주일 제1독서, 매년 주님 수난 성지 주일  
    제1독서를 포함함), 그리고 
(iv) 네 번째 고통받는 종의 노래는 이사야서 52,13-53,12 
    (매년 성 금요일 제1독서, 나해 제29주일 제1독서를 포함함)에 있다.
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42:1-9. The Lord, who revealed his power by creating the world (40:12-31) and
showed his determination to save mankind by his intervention in history (4l:1-29),
now announces a new stage in his plans (v. 9). To advance them he will give a
special mission to the "servant of the Lord"; in the prophetic text, this personage
plays the key role in making known and putting into effect the salvific plans of
God. Four passages over the course of chapters 42-55 speak of the servant and
his mission; these passages may originally have made up a poem of their own.
These oracles are usually called the "Songs of the Servant". Most biblical scho-
lars see 42:1-9 as being the first song or, rather, the first stanza of that poem.
The other three passages are: 49:1-6; 50:4-11; and 52:13-53:12. They combine
to make a very beautiful poem, but they raise difficult questions as to style and
content. They have been the subject of a great deal of commentary, and the
identity of the "servant" is still a matter of debate. Those who consider the four
passages to be parts of the one poem take it that the "servant" in each is one
and the same person and has one and the same mission. Scholars who do not
regard the four passages as originally part of a single poem interpret the person
and mission of the servant as being different in each.

42:1-9. 이 세상을 창조하심으로써 당신의 힘(power)을 드러내셨던(40, 12-31) 그리고 
역사에의 당신의 개입으로써 인류를 구하시려는 당신의 결심을 나타내셨던, 주님께서는 
(41,1-29) 이제 당신 계획들에 있어 새로운 단계를 선포하십니다(제9절). 이들을 
진척시키시고자(advance) 당신께서는 "주님의 종"에게 특별한 임무를 주실 것이며, 
그리고 예언적 본문에서, 바로 이 인물(personage)은 하느님의 구제(救濟)를 베푸시는
(salvific plans) 계획들을 알려지게 하고 그리고 실행하는 데에 있어 해결의 열쇠가 되는 
역할(the key role)을 합니다. 제42-55 장들의 과정에 걸쳐 네 개의 단락(passages)들은 
이 종과 그의 임무에 대하여 말하며, 그리고 이들 단락들은 그들 고유의 한 편의 시를 
애초에 구성하였을 것입니다. 이러한 신탁들은 "(고통받는) 종의 노래들(Songs of the 
Servant)"로 불리며, 대다수의 성경 학자들은 42,1-9를 첫 번째 노래, 혹은, 오히려, 바로 
그 시의 첫 번째 연(聯)(stanza)으로 이해합니다. 다른 세 개의 단락들은 다음과 같습니다:  
49,1-6; 50,4-11; 그리고 52,13-53,12. 그들은 결합하여(combine) 한 편의 매우 아름다운 
시를 구성하지만, 그러나 그들은 양식과 내용에 있어 어려운 질문들을 제기합니다. 그들은 
커다란 양의 주석의 주제가 되어왔으며, 그리고 이 "종"의 신원(identity)은 여전히 
토론의 주제(a matter of debate) 입니다. 이 네 개의 단락들이 한 편의 시의 부분들이라고 
간주하는 이들은 각각에 있어 이 "종"은 한 명이고 동일한 인격(person)이며 그리고 
하나의 그리고 꼭 같은 임무를 가졌다고 받아들입니다. 이 네 개의 단락들이 애초에 
단일한 시의 부분으로 간주하지 않는 학자들은 각각에 있어 이 종의 인격과 임무를 
다른 것으로 해석합니다.

There are basically three theories as to who the servant is. One theory is that he
is a particular individual--a king of the house of Judah, or the prophet himself or,
of course, a future Messiah, who will redeem Israel. The second theory is that the
servant is a collectivity he stands for Israel, or for some group within Israel. The
third theory argues that the servant is meant to be depicted ambiguously--that is
in a way that allows him to be interpreted in both of the ways mentioned previous-
ly --as a person of significance but someone who can symbolize all Israel.

이 종이 누구인가에 대하여 기본적으로 세 개의 학설(theories)들이 있습니다. 한 학설은 
그가, 유다 집안의 왕, 혹은 예언자 자신 혹은, 당연히, 이스라엘을 속량할 미래의 메시아 
등의, 특정한 개인이라는 것입니다. 두 번째 학설은 이 종이 그가 이스라엘 혹은 이스라엘 
내부의 어떤 집단을 나타내는 하나의 집단(a collectivity)라는 것입니다. 세 번째 학설은, 
그가 이전에 언급하였던 방식들 둘 다로 해석되는 것을 허락하는 방식으로, 한 명의 중요 
인격으로서 그러나 모든 이스라엘을 상징할 수 있는 어떤 이로서, 이 종은 애매모호하게 
묘사되기로 의도되어 있다고(is meant to be) 주장합니다.

In this first song (vv 1-9) the servant certainly comes across as a figure of mystery:
v. 1 gives him very special universal transcendental attributes, Verses 2-3a show
his humility but they are followed immediately by verses saying that he is some-
one able to "establish justice in the earth", to be "a light to the nations" someone
who can "bring light to the nations" and "open the eyes that are blind arid set cap-
tives free...". The "servant" can do all this because the Lord has "put his Spirit on
him" (cf. v. 1), that is, he is someone chosen by God and he has the help of the
Spirit of the Lord to carry out his mission to teach his Law to the very ends of the
earth. So, these words could be describing the prophet's own conviction that he
has a mission to perform--to proclaim the word of God; a mission that he did not
seek but, rather, had given to him. But the servant could also stand for the whole
people of Israel (cf. 41:8)--for in the same way were the people chosen by God
to bear witness to him before all mankind concerning the Law they had received
from the Lord.

이 첫 번째 노래에서(제1-9절) 이 종은 다음과 같이 확실히 신비의 인물로서 이해됩니다: 
제1절은 매우 특별한 보편적 초월적 속성을 그에게 부여하며(gives), 제2-3ㄱ 절들은 
그의 겸손을 나타내나 그러나 그들은 그가 "세상에 정의를 세울" 수 있는, "민족들의 빛이 
될" 수 있는 어떤 자, "민족들에게 빛을 가져다 줄" 수 있는 그리고 "보지 못하는 눈을 뜨게 
하는 그리고 갇힌 이들을 ... 풀어줄" 수 있는 어떤 자임을 말하는 절들에 의하여 곧바로 
이어집니다. 이 "종"은 이 모두를 할 수 있는데 이는 주님께서 그에게 당신의 영을 주셨기"
(제1절을 참조하라) 때문입니다, 즉 그는 하느님에 의하여 선택된 어떤 자이며 그리고 
그는 세상의 바로 끝에까지 당신의 거룩한 법을 가르치는 자신의 임무를 수행하기 위하여 
주님의 영의 도움을 받는 자이기 때문입니다. 그래서, 이들 표현들은, 그가 수행하여야 할 
임무를, 하느님의 말씀을 선포할 임무를,그리고 그가 추구하지는 않았으나 그러나, 오히려, 
그에게 이미 주어졌던, 어떤 임무를  가지고 있다는, 이 예언자 고유의 신념(conviction)을 
묘사하고 있을 수도 있습니다.  그러나 이 종은 전체 이스라엘 백성을 또한 대표할 수 
있으며(41,8을 참조하라), 꼭 같은 방식으로, 그들이 주님으로부터 이미 받았던 거룩한 법
(the Law)에 관하여 모든 인류 앞에서 당신을 증거하기 위하여, 하느님에 의하여 선택된 
백성을 나타낼 수도 있습니다.  

The Gospels and the Acts of the Apostles without attempting to discover exact-
ly who this servant was originally (or whom he was meant to stand for) interpre-
ted the main features of the servant as being a prophecy about Jesus, in whom
the Father is most pleased, and who, in the unity of the Holy Spirit, is truly the
light for all nations and the liberation of all the oppressed. For example, in the
accounts of the baptism of Jesus in the Jordan and of the Transfiguration, the
voice of the Father refers to those features: This is my beloved Son with whom
I am well pleased (Mt 3:17); "This is my Son, my Chosen; listen to him!" (Lk
9:35). The Gospel of Matthew, which makes a point of showing that the Scrip-
tures find fulfillment in Jesus, explicitly quotes vv. 2-4 of this oracle of Isaiah to
show that in Jesus is fulfilled the prophecy of the servant, who was rejected by
the leaders of the people and whose quiet and kindly teaching would bring the
light of truth to the world (Mt 12:15-21). And later in his Gospel, when St Mat-
thew recounts the passion and death of our Lord (cf. Mt 27:30), he again makes
the link between Christ and the servant.

신약 성경의 복음서들과 사도행전은 이 종이 애초에 누구였는지 (혹은 그가 누구를 
대표하기로 의도된 것인지)를 정확하게 찾아내려는 시도 없이 이 종의 주된 특징들을, 
그 안에서 성부께서 가장 기뻐하게 되셨으며, 그리고, 성령과의 일치 안에서, 진실로 
모든 민족들의 빛이며 억압 받는 자들 모두의 해방인, 예수님에 대한 한 개의 예언으로 
해석하였습니다. 예를 들어, 요르단에서 예수님의 세례에 대한 그리고 주님 거룩한 
변모(Transfiguration)에 대한 이야기들에서 성부의 음성은 이러한 특성들에 대하여 
다음과 같이 언급합니다: "이는 내가 사랑하는 아들, 내 마음에 드는 아들이다" 
(마태오 복음서 3,17): "이는 내가 선택한 아들이니 너희는 그의 말을 들어라" 
(루카 복음서 9,35). 성경이 예수님 안에서 구원을 발견한다고 주장하는, 마태오 
복음서는, 이스라엘 백성의 지도자들에 의하여 거부되었으며 그리고 당신의 
조용하고 친절한 가르침이 이 세상에 진리의 빛을 가져다 줄(마태오 복음서 12,15-21), 
예수님 안에서 이 종에 대한 예언이 구현되고 있음을 보이기 위하여, 이사야에 의한 
이 신탁의 제2-4절을 명백하게 인용합니다. 그리고 나중에 자신의 복음서에서, 성 
마태오가 우리의 주님의 수난과 죽음을 서술할 때에 (마태오 복음서 27,30을 참조하라), 
그는 또다시 그리스도와 이 종 사이에 연결을 만듭니다. 

The expression "light to the nations" (v. 6) seems to find an echo in what Jesus
says about his being the light of the world (Jn 8:12; 9:5) and also in the "Bene-
dictus" of Zechariah (Lk 1:78-79). There is an evocation of v. 7 in Jesus' reply to
the messengers from John the Baptist who ask him whether he is he who is to
come (cf. Mt 11:4-6: Lk 7:18-22); cf. the note on 29:15-24. And so St Justin will
say, commenting on vv. 6-7: "Everything that is said here, my friends, refers to
Christ and to the peoples who have been enlightened by his presence" (Dialo-
gus Cum Tryphone", 122,2).

"민족들의 빛"(제6절)이라는 표현은 예수님께서 당신께서 이 세상의 빛이심
(요한 복음서 8,12; 9,5)에 대하여 예수님께서 말씀하신 바에서그리고 또한 예언자 
즈카르야(Zechariah)의 "축복(Benediction)"(루카 복음서 1,78-79)에서 반향
(an echo)을 발견하는 것 같습니다. 당신께서 오시기로 되어 있는 분이신지를 
당신께 여쭈는 세례자 요한의 전달자들에 대한 예수님의 답변 바로 거기에 제7절의 
불러냄(evocation)이 있으며(마태오 복음서 11,4-6; 루카 복음서 7,18-22을 
참조하라), 그리고 이사야서 29, 15-24에 대한 주석을 참조하라. 그리고 성 유스티노
(St. Justine)는, 제6-7절에 대하여 주석하면서, 다음과 같이 그렇게 말할 것입니다: 
"나의 친구들이여, 여기서 말해지고 있는 모든 것은 그리스도에 대한 그리고 당신의 
현존에 의하여 이미 교화된(have been enlightened) 사람들에 대한 언급입니다" 
[Dialo gus Cum Tryphone", 122,2].

The Church in the Second Vatican Council acknowledges her duty to strive to
use every opportunity to show that Christ is truly the "light of the nations" (v. 6):
"Christ is the Light of nations. Because this is so, this Sacred Synod gathered
together in the Holy Spirit eagerly desires by proclaiming the Gospel to every
creature, to bring the light of Christ to all men a light brightly visible on the
countenance of the Church ("Lumen Gentium", 1).

교회는 제2차 바티칸 공의회에서 그리스도께서 진실로 "민족들의 빛"(제6절)이심을 
보이기 위하여 모든 기회를 사용하고자 노력하여야 하는 자신의 임무를 다음과 같이 
인정합니다(acknowledges): "그리스도께서는 민족들의 빛이십니다. 왜냐하면 
이것이 정말로 그러하기에, 성령 안에서 함께 모인 이 거룩한 공의회(Sacred Synod)는 
이 복음을 모든 피조물에게 선포함으로써, 그리스도의 빛을,  교회의 얼굴(counteance)
에서 환하게 보이는 빛을,  모든 사람들에게 가져다 주기를 간절히 바랍니다.
[제2차 바티칸 공의회, "인류의 빛(Lumen Gentium)", 1].



Alternate 1st Reading: Isaiah 40:1-5, 9-11

Prologue: Promise of Deliverance
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[1] Comfort, comfort my people, says your God. [2] Speak tenderly to Jerusa-
lem, and cry to her that her warfare is ended, that her iniquity is pardoned, that
she has received from the Lord's hand double for all her sins. [3] A voice cries:
"In the wilderness prepare the way of the Lord, make straight in the desert a
highway for our God. Every valley shall be lifted up, and every mountain and hill
be made low; the uneven ground shall become level, and the rough places a
plain. [5] And the glory of the Lord shall be revealed, and all flesh shall see it
together, for the mouth of the Lord has spoken."

[9] Get you up to a high mountain, O Zion, herald of good tidings; lift up your
voice with strength, O Jerusalem, herald of good tidings, lift it up, fear not; say
to the cities of Judah, "Behold your God!" [10] Behold, the Lord God comes with
might, and his arm rules for him; behold, his reward is with him, and his recom-
pense before him. [11] He will feed his flock like a shepherd, he will gather the
lambs in his arms, he will carry them in his bosom, and gently lead those that
are with young.

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Commentary:

40:1-55:13. These chapters make up the second part of the book of Isaiah, also
known as "Second Isaiah" or "Deutero-Isaiah". Almost everything here refers to
a period of history one or two centuries later than that of "First Isaiah". The op-
pressor is no longer Assyria but Babylon, which conquered Jerusalem in 587-
586 BC, and then began a series of deportations that sent the upper classes
of Jerusalem and Judah into exile. Many years later (539 BC), Cyrus, king of
the Persians, conquered the Babylonians and issued a decree allowing those
deportees who so wished to return home. These events are echoed in Second
Isaiah's oracles, songs, lamentations and denunciations,and the prophetic
visions of the final, enduring deliverance and restoration of the chosen people
and the city of Zion.

The various literary units in this part of the book are grouped into two Is 52:7-11
sections more or less by subject. The first (40:1-48:22) implies that the Jews are
still held against their will in Babylon. Their deliverance is announced, thanks to
the power of the Lord, who rules the world and determines the course of human
affairs; he has chosen Cyrus, king of Persia, called here his "anointed", his
messiah, to redeem Israel from exile (44:24-45:25).

This section, too, contains the announcement that God will choose a "servant",
whom he will send empowered by the Spirit to establish law and justice (42:1-9,
the first "song of the Servant").

The second section celebrates the glorious restoration of the people of God on
Zion; in this, too, the "Servant of the Lord" will play the key role; the section con-
tains the last three "songs of the Servant" (49: 1-6; 50:4-9; 52:13-53:12).

40:1-48:22. The historical background to these chapters is the time immediately
after the return of the exiles from Babylon, which is depicted as a "new exodus".
The exodus from Egypt was the prototype of all God's interventions on his peo-
ple's behalf: now we hear of another one, "new" because the power with which
God, the Creator of all things, acts now surpasses that to be seen in the exodus.
The news that deliverance is at hand greatly consoles the people: we are told
this at the start, and it is repeated in the oracles that follow. For this reason,
this part of the book of Isaiah is usually called the "Book of Consolation", and it
has been interpreted as an anticipation of the consolation that Christ will bring:
"The true consolation, balm and release from all human ills is the Incarnation of
our God and Saviour" (Theodoret of Cyrus, "Commentaria In Isaiam", 40, 3).

The section opens with a song of joy over the imminent release of the exiles
(40: 1-11). After this a number of oracles are grouped together which describe
the reason why the people should hope in the Lord who is mighty and desires
to save, who is ready to do so (42:1-25), to manifest himself as the Redeemer
of Israel (43:1-44:23) and bring salvation to Jerusalem (44:24-48:19). The section
ends with a prophecy of the redemption of his people and a call to leave Babylon
(48:20-22).

40:1-11. The section begins on a formal note with an anonymous voice proclai-
ming the Lord's consolation (vv 1-5) The same voice calls on the prophet himself
to proclaim that the word of God and his message of salvation will endure forever
(vv. 6-11). The oracles are addressed to those people of Jerusalem who have been
deported to Babylon. When they were first spoken, many decades had passed
since these people and the previous generation were forced to leave the holy city.
Those years of suffering and exile have more than atoned for their sins. The time
comes for them, with the Lord's help, to set out on the return journey. That jour-
ney is mentioned throughout this section. The voice speaking in the name of the
Lord boosts their morale: it won't be a difficult journey; they will find a way opened
up for them which will bring them to the glory of the Lord. As in the exodus from
Egypt, on the "way" from Babylon to Jerusalem they will see wonderful evidence
of the power of God. The words spoken by the mysterious voice, inviting them to
set out, fills the returnees with hope.

The four Gospels see these words fulfilled in the ministry of John the Baptist,
who is the voice crying in the wilderness "Prepare the way of the Lord" (cf. v. 3).
And, indeed, John, with his call to personal conversion and his baptism of repen-
tance, does prepare the way for people to find Jesus (cf. Mt 3:3; Mk 1:3; Lk 3:4;
Jn 1:23), whom the Gospels confess to be "the Lord" (cf. v. 3). John the Baptist
is his herald, the "precursor": "The voice commands that a way be opened for
the Word of God, the path smoothed and all obstacles removed: when our God
comes, he will be able to walk without hindrance. Prepare the way of the Lord:
this means to preach the gospel and to offer consolation to his people, with the
desire that the salvation of God embrace all mankind" (Eusebius of Caesarea,
"Commentana In Isaiam", 40, 366). Hence, in Christian tradition, "John the Bap-
tist is 'more than a prophet' (Lk 7:26). In him, the Holy Spirit concludes his
speaking through the prophets. John completes the cycle of prophets begun by
Elijah (cf. Mt 11:13-14). He proclaims the imminence of the consolation of Israel;
he is the 'voice' of the Consoler who is coming (Jn 1:23; cf. Is 40:1-3)" ("Cate-
chism of the Catholic Church", 719).

In the second part of the oracle, the anonymous voice asks the prophet to speak 
in the name of the Lord (vv. 6-8). Merely human plans can only go so far; but the
word of God stands forever In the things that the voice says there must be an al-
lusion to the might of Babylon, which withers like the "flower of the field" when
the "breath of the Lord blows upon it", because it challenged the goodness of
God. The message to be given to the people speaks of trusting in the power of
God, who comes not to lay waste but to protect and recompense those in his
care (vv. 9-11). Here we find for the first time the simile of the "flock" being ap-
plied to the people of God, one of a number of figures of speech used in Holy
Scripture to describe God's tender care of his people (cf. Jer 23:3; Ezek 34:1ff;
Ps 23:4) and which Christian tradition uses to explain the mystery of the Church:
"The Church is a sheepfold whose one and indispensable door is Christ (Jn 10:
1-10). It is a flock of which God himself foretold he would be the shepherd (Is 40:
11; Ezek 34:11-31), and whose sheep, although ruled by human shepherds, are
nevertheless continuously led and nourished by Christ himself, the Good Shep-
herd and the Prince of the shepherds (cf. Jn 10:11; 1 Pet 5:4), who gave his life
for the sheep (cf. Jn 10:11-15)" (Vatican II, "Lumen Gentium", 6). The words of
vv. 6-8 will later be used in the First Letter of St Peter to confirm the validity of
the precept of brotherly love (1 Pet 1:24-25).

2nd Reading: Acts 10:34-38

Peter's Address
------------------------
[34] And Peter opened his mouth and said: "Truly I perceive that God shows no
partiality, [35] but in every nation any one who fears him and does what is right
is acceptable to him. [36] You know the word which he sent to Israel, preaching
good news of peace by Jesus Christ (he is Lord of all), [37] the word which was
proclaimed throughout all Judea, beginning from Galilee after the baptism which
John preached: [38] how God anointed Jesus of Nazareth with the Holy Spirit
and with power; how he went about doing good and healing all that were op-
pressed by the devil, for God was with him.

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

34-43. Peter's short address is his first to non-Jews. It begins with the central
idea that God is impartial: he wants all men to be saved through the proclama-
tion of the Gospel (vv. 34-36). This is followed by a summary of Jesus' public
life (vv. 37-41) and, finally, the statement (the first time it appears in Acts) that
Jesus Christ has been made Judge of the living and the dead (v. 42). As in all
Christian preaching to Gentiles, proofs from Scripture take a secondary place
(v. 43).

34-43. 베드로의 짧은 연설은 비유다인들을 향한 그의 첫 번째 연설입니다. 
이 연설은 하느님께서는 다음과 같이 사람을 차별하지 않으신다는 핵심적 생각과 
함께 시작합니다: 당신께서는 복음의 선포를 통하여 모든 사람들이 구하여지기를 
원하십니다(제34-36절). 이것은 예수님의 공생활에 대한 요약(제37-41절)과 
그리고, 끝으로, 예수 그리스도께서는 산 이들과 죽은 이들의 심판관으로 이미 
임명되셨다(제42절)는 (처음으로 사도행전에 나타나는) 문장으로 이어집니다. 
이방인들에 대한 그리스도교의 설교 모두에 있어서 그러하듯이, 성경으로부터의 
증거들은 두 번째 자리를 차지합니다(제43절).

34. This verse refers to 1 Samuel 16:7, where the Lord, in connection with the
anointing of David as king of Israel, tells the prophet, "Do not look on his appea-
rance or on the height of his stature, because I have rejected him; for the Lord
sees not as man sees; man looks on the outward appearance, but the Lord
looks on the heart." When God calls and offers salvation to his elect, he does
not judge as men do. With him distinctions regarding social class, race, sex
or education do not count.

34. 이 절은 1사무엘 16,7에 대하여 언급하고 있는데, 거기서 주님께서는, 다윗
(David)을 이스라엘의 왕으로 기름부음과 연결하여 이 예언자에게, "겉모습이나 
키 큰 것만 보아서는 안 된다. 나는 이미 그를 배척하였다. 나는 사람들처럼 보지 
않는다. 사람들은 눈에 들어오는 대로 보지만 주님은 십장(heart)을 본다" 라고 
말씀하십니다. 하느님께서 당신에 의하여 선택된 이들을 부르시고 그리고 그들에게 
구원을 제시하실 때에, 당신께서는 사람들이 행한 데에 따라 판단하시지 않으십니다. 
당신께 있어 사회적 계급, 인종, 성, 혹은 교육에 관한 차이점들은 헤아려지지 
않습니다.

Here St Peter proclaims that the Old Testament prophecies about the Jews
and the Gentiles forming one single nation (Is 2:2-4; Joel 2:28; Amos 9:12;
Mich 4:1 ) and Jesus' words calling everyone to enter his Kingdom (cf. Mt 8:11;
Mk 16:15-16; Jn 10:16) should be interpreted literally.

여기서 성 베드로(St. Peter)는 유다인들과 이방인들이 한 개의 단일한 민족을 
구성할 것임에 관한 구약 성경의 예언들(이사야 2,2-4; 요엘 2,28; 아모스 9,12; 
미카 4,1) 그리고 모든 이가 당신의 나라로 들어갈 것을 요청하시는(마태오 복음서 
8,11; 마르코 복음서 16,15-16; 요한 복음서 10,16을 참조하라) 예수님의 말씀들은 
글자 그대로(literally) 해석되어져야만 함을 선포합니다.

Alternate 2nd Reading: Titus 2:11-14, 3:4-7

The Incarnation, the Basis of Christian Ethics and Piety
--------------------------------------------------------------------------------
[2:11] For the grace of God has appeared for the salvation of all men, [12] trai-
ning us to renounce irreligion and worldly passions, and to live sober, upright,
and godly lives in this world, [13] awaiting our blessed hope, the appearing of
the glory of our great God and Savior Jesus Christ, [14] who gave himself for
us to redeem us from all iniquity and to purify for himself a people of his own
who are zealous for good deeds.

[Beloved], [3:4] ... when the goodness and loving kindness of God our Savior
appeared, [5] he saved us, not because of deeds done by us in righteousness,
but in virtue of his own mercy, by the washing of regeneration and renewal in
the Holy Spirit, [6] which he poured out upon us richly through Jesus Christ
our Savior, [7] so that we might be justified by his grace and become heirs in
hope of eternal life.

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

2:11-14. This section is almost like a hymn in praise of saving grace and God's
loving kindness as manifested in Christ. The terse, sober style, with phrases
piled on one another, and very few verbs, is typical of St. Paul. The duties just
described (2L1-10)--of older men, women, young people and slaves--all point to
Christians' having a common lifestyle, which is the fruit of grace. God is the
source of that grace, and salvation its goal, and it is given to us through Jesus
Christ.

Thus, divine grace manifested in the Incarnation is actively at work to redeem us;
it brings salvation; it sanctifies us, enabling us to live godly lives; and it is the ba-
sis of our hope in the second coming of the Lord. All these dimensions of the ac-
tion of grace summarize revealed doctrine on righteousness (justification) in Jesus
Christ. Thus, in the Incarnation, God's salvific will, embracing all men, is manifes-
ted in a special way (cf. 1 Tim 2:4); in the Redemption, Christ, the only Mediator
and Savior (cf. 1 Tim 2:5) obtains for us the gift of grace, whereby man becomes
a sharer in the good things of salvation. Jesus is our model; by means of grace
he instructs the Christian on how to control his defects and grow in virtue. The 
instruction we receive is not only an external one: God inwardly moves us to seek
holiness (cf. Rom 5:1-5 and note). Grace also channels our hope, for Christians
are motivated not only by the memory of a past event (our Lord's life on earth) but
also, and especially, by the fact that Jesus is in the glory of heaven even now and
that we are invited to share his inheritance (cf. 2 Pet 3:12-13).

13. "The glory of our great God and Savior Jesus Christ": an explicit confession
of faith in the divinity of Jesus Christ, who is stated at one and at the same time
(with only one article in the original Greek) to be God and Savior. This expres-
sion is the hinge on which the entire hymn turns: Jesus Christ our God is the one
who came at the Incarnation, who will manifest himself fully at his second coming,
and who through his work of redemption has made it possible for man to live a live
pleasing to God.

This verse is reminiscent of Romans 9:5, where St. Paul wrote: "to them belong
the patriarchs, and of their race according to the flesh is the Christ, who is God
over all, blessed for ever. Amen."

14. The mention of Jesus Christ at the end of the previous verse leads St. Paul to
summarize the doctrine of the Redemption in this lovely passage. Four essential
elements in redemption are listed: Christ's self-giving; redemption from all iniquity;
purification; and Christ's establishment of a people of his own dedicated to good
deeds. The reference to Christ's self-giving clearly means whereby we are set free
from the slavery of sin; Christ's sacrifice is the cause of the freedom of the chil-
dren of God (analogously, God's action during the Exodus liberated the people
of Israel). Purification, a consequence of redemption, enables a man to become
part of God's own people (cf. Ezek 37-23). The expression "a people of his own"
is a clear allusion to Exodus 19:5: through the covenant of Sinai God made Israel
his own people, different from other nations; through the New Covenant of his
blood Jesus forms his own people, the Church, which is open to all nations: "As
Israel according to the flesh which wandered in the desert was already called the
Church of God, so, too, the new Israel, which advances in this present era in
search of a future and permanent city, is called also the Church of Christ. It is
Christ indeed who has purchased it with his own blood; he has filled it with his
Spirit; he has provided means adapted to its visible and social union [...]. Des-
tined to extend to all regions of the earth, it enters into human history, though it
transcends at once all times and all racial boundaries" ("Lumen Gentium", 9).

[T]he coming of Christ has opened up a new panorama (vv. 4-7). As elsewhere in
these letters (cf. 1 Tim 3:15; Tit 2:11-14), we have here a hymn to Christ which
may well have come from primitive Christian liturgy or from a confession of faith.
It summarizes Christian teaching on the Incarnation, the Redemption and the
application of salvation to the individual.

According to this text, the Incarnation is the revelation of God our Savior, who
makes known his goodness ("benignity", a word which often occurs in the Old
Testament and sometimes in the New: cf. Rom 2:4; 11: 22; Gal 5:22; Eph 2:7)
and "loving goodness" (literally "philanthropy", a word taken from Greek). The
Redemption is referred to in Old Testament language: "he saved us in virtue of
his own mercy."

Finally, the Christian's access to salvation is something gratuitous: without any
prior merit on our part, God's mercy has sought us out (v. 5; cf. note on Rom
:27-31); Baptism is the door to salvation, for it is the sacrament of "regeneration
and renewal" (cf. Eph 5:26); the Holy Spirit sent by Christ (cf. Jn 14:26) makes
the waters of Baptism effective; his grace gives life to the soul and entitles it to
eternal life (cf. Gal 4:7; Rom 8:16-17). The Council of Trent specified that "justifi-
cation is not only the remission of sins, but sanctification and renovation of the
interior man through the voluntary reception of grace and gifts whereby a man
becomes just instead of unjust and a friend instead of an enemy, that he may
be an heir in the hope of life everlasting" ("De Iustificatione", chap. 7).

The magnificent resume of faith in Christ contained in Titus 3:3-7 also helps
Christians see how to approach their work and social involvement; the Second
Vatican Council has reminded us once again that "the promised and hoped-for
restoration has already begun in Christ. It is carried forward in the sending of the
Holy Spirit and through him continues in the Church in which, through our faith,
we learn the meaning of our earthly life, while we bring to term, with hope of
future good, the task allotted to us in the world by the Father, and so work out
our salvation" ("Lumen Gentium", 48).

Gospel Reading: Luke 3:15-16, 21-22

The Preaching of John the Baptist (Continuation)
----------------------------------------------------------------------
[15] As the people were in expectation, and all men questioned in their hearts
concerning John, whether perhaps he were the Christ, [16] John answered them
all, "I baptize you with water; but He who is mightier than I is coming, the thong
of whose sandal I am not worthy to untie; He will baptize you with the Holy Spirit
and with fire.

Jesus Is Baptized
--------------------------
[21] Now when all the people were baptized, and when Jesus also had been bap-
tized and was praying, the heaven was opened, [22] and the Holy Spirit descen-
ded upon Him in bodily form, as a dove, and a voice came from Heaven, "Thou
art My beloved Son; with Thee I am well pleased."

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

15-17. Using excessive imagery, John announces Christian Baptism, proclaiming
that he is not the Messiah; He, who is on His way, will come with the authority
of supreme Judge that belongs to God, and with the dignity of the Messiah, who
has no human equal.

21-22. In its liturgy the Church remembers the first three solemn manifestations
of Christ's divinity--the adoration of the Magi (Mt 2:11), the baptism of Jesus (Lk
3:21-22; Mt 3:13-17; Mk 1:9-11) and the first miracle of our Lord worked, at the
wedding at Cana (Jn 2:11). In the adoration of the Magi God revealed the divinity
of Jesus by means of the star. At His baptism the voice of God the Father, co-
ming "from heaven", reveals to John the Baptist and to the Jewish people -- and
thereby to all men--this profound mystery of Christ's divinity. At the wedding at
Cana, Jesus "manifested His glory; and His disciples believed in Him" (Jn 2:11).
"When He attained to the perfect age," St Thomas Aquinas comments, "when
the time came for Him to teach, to work miracles and to draw men to himself,
then was it fitting for His Godhead to be attested to from on high by the Father's
testimony, so that His teaching might be the more credible: 'The Father who
sent Me has Himself borne witness to Me' (Jn 5:37)" ("Summa Theologiae", III,
q. 39, a. 8 ad 3).

21. In Christ's baptism we can find a reflection of the way the sacrament of Bap-
tism affects a person. Christ's baptism was the exemplar of our own. In it the
mystery of the Blessed Trinity was revealed, and the faithful, on receiving Bap-
tism are consecrated by the invocation of and by the power of the Blessed Trini-
ty. Similarly, Heaven opening signifies that the power, the effectiveness, of this
sacrament comes from above, from God, and that the baptized have the road to
Heaven opened up for them, a road which Original Sin closed had closed. Jesus'
prayer after His baptism teaches us that "after Baptism man needs to pray con-
tinually in order to enter Heaven; for though sins are remitted through Baptism,
there still remains the inclination to sin which assails us from within, and also
the flesh and the devil which assails us from without" (St Thomas, "ibid.", III, q.
39, a. 5).
　

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