3rd Sunday of Lent, Cycle C
1st Reading: Exodus 3:1-8a, 13-15
God Appears to Moses in the Burning Bush
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[1] Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Mi-
dian; and he led his flock to the west side of the wilderness, and came to Horeb,
the mountain of God. [2] And the angel of the Lord appeared to him in a flame of
fire out of the midst of a bush; and he looked, and lo, the bush was burning, yet
it was not consumed. [3] And Moses said, "I will turn aside and see this great
sight, why the bush is not burnt." [4] When the Lord saw that he turned aside to
see, God called to him out of the bush, "Moses, Moses!" And he said, "Here am
I." [5] Then he said, "Do not come near; put off your shoes from your feet, for the
place on which you are standing is holy ground." [6] And he said, "I am the God
of your father, the God of Abraham, the God of Isaac, and the God of Jacob."
And Moses hid his face, for he was afraid to look at God.
[7] Then the Lord, said, "I have seen the affliction of my people who are in Egypt,
and have heard their cry because of their taskmasters; I know their suffering, [8a]
and I have come down to deliver them out of the hand of the Egyptians, and to
bring them up out of that land to a good and broad land, a land flowing with milk
and honey."
The Divine Name is Revealed (Continuation)
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[13] Then Moses said to God, "If I come to the people of Israel and say to them,
'The God of your fathers has sent me to you,' and they ask me, 'What is his
name?' what shall I say to them?" [14] God said to Moses, "I AM WHO I AM."
And he said, "Say this to the people of Israel, "I AM has sent me to you.'" [15]
God also said to Moses, "Say this to the people of Israel, 'The Lord, the God of
your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has
sent me to you': this is my name for ever, and thus I am to be remembered
throughout all generations."
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Commentary:
3:1-4:17. This account of the calling of Moses is charged with theological content;
it gives the features of two protagonists (Moses and God) and the bases of the li-
beration of the people by means of wondrous divine intervention.
In the dialogue between God and Moses after the theophany of the burning bush
(vv. 1-10), the Lord endows Moses with alt the gifts he needs to carry out his mis-
sion: he promises him help and protection (vv. 11-12), he makes his name known
to him (vv. 13-22), he gives him the power to work wonders (4:1-9), and he desig-
nates his brother Aaron as his aide, who will be his spokesman (4:10-17).
This section shows how God brings about salvation by relying on the docility of a
mediator whom he calls and trains for the purpose. But the initiative always stays
with God. Thus, God himself designs the smallest details of the most important
undertaking the Israelites will embark on -- their establishment as a people and
their passing from bondage to freedom and the possession of the promised land.
3:1-3. The mountain of God, Horeb, called in other traditions Sinai, probably lies
in the south-east part of the Sinai peninsula. Even today shepherds in that region
will leave the valleys scorched by the sun in search of better pasture in the moun-
tains. Although we do not yet know exactly where Mount Horeb is, it still had pri-
mordial importance in salvation history. On this same mountain the Law will later
be promulgated (chap. 19), in the context of another dramatic theophany. Elijah
will come back here to meet God (I Kings 19:8-19). It is the mountain of God
"par excellence".
The "angel of the Lord" is probably an expression meaning "God". In the most
ancient accounts (cf., e.g., Gen 16:7; 22:11, 14; 31:11, 13), immediately after
the angel comes on the scene it is God himself who speaks: since God is invi-
sible he is discovered to be present and to be acting in "the angel of the Lord",
who usually does not appear in human form. Later, in the period of the monar-
chy, the existence of heavenly messengers distinct from God will begin to be
recognized (cf 2 Sam 19:28; 24:16; 1 Kings 19:5,7; etc.).
Fire is often a feature of theophanies (cf., e.g., Ex 19:18; 24:17; Lev 9:23-24;
Ezek 1:17), perhaps because it is the best symbol to convey the presence of
things spiritual and divine transcendence. The bush mentioned here would he
one of the many thorny shrubs that grow in desert uplands in that region. Some
Christian writers have seen in the burning bush an image of the Church which en-
dures despite the persecutions and trials it undergoes. It is also seen as a figure
of the Blessed Virgin, in whom the divinity always burned (cf. St Bede, "Com-
mentaria In Pentateuchum", 2, 3).
All the details given in the passage help to bring out the simplicity and at the
same time the drama of God's action; the scene is quite ordinary (grazing, a
mountain, a bush...), but extraordinary things happen (the angel of the Lord, a
flame which does not burn, a voice).
3:4-10. The calling of Moses is described in this powerful dialogue in four stages:
God calls him by his name (v. 4); he introduces himself as the God of Moses' an-
cestors (v. 9); he makes his plan of deliverance known in a most moving way (vv.
7-9); and, finally, he imperiously gives Moses his mission (v. 10).
The repetition of his name ("Moses, Moses!'') stresses how important this event
is (cf. Gen 22:11; Lk 22:31). Taking one's shoes off is a way of showing venera-
tion in a holy place. In some Byzantine communities there was a custom for a
long time of celebrating the liturgy barefoot or wearing different footwear from nor-
mal. Christian writers have seen this gesture as being an act of humility and de-
tachment in the face of the presence of God: "no one can gain access to God or
see him unless first he has shed every earthly attachment" ("Glossa Ordinaria In
Exodum", 3, 4).
The sacred writer makes it clear that the God of Sinai is the same as the God of
Moses' ancestors; Moses, then, is not a founder of a new religion; he carries on
the religious tradition of the patriarchs, confirming the election of Israel as people
of God. Four very expressive verbs are used to describe this election, this choice
of Israel by God: I have seen..., I have heard..., I know..., I have come down to de-
liver (v. 8). This sequence of action includes no human action: the people are op-
pressed, they cry, theirs is a sorry plight. But God has a clear aim in sight -- "to
deliver them and to bring them up [...] to a good and broad land" (v. 8). These two
terms will become keynotes of God's saving action. To bring up to the promised
land will come to mean, not only a geographical ascent but also a journey to-
wards plenitude. St Luke's Gospel will take up the same idea. (cf. "The Navarre
Bible: The Gospel of Saint Luke", pp 22). God's imperative command is clear in
the original text (v. 10): "...bring forth my people, the sons of Israel, out of Egypt".
This is another way of referring to the salvific event which gives its name to this
book; according to Greek and Latin traditions "exodus" means "going out".
3:8. This description of the promised land is meant to show that it is extensive
and fertile. It's fertility can be seen from its basic products -- milk and honey
(Lev 20:24; Num 13:27, Deut 26:9, 15; Jer 11:5; 32:22; Ezek 20:15) -- the ideal
desert food; a land which produces them in abundance is a veritable paradise.
The number of nations inhabiting the promised land and disputing over it gives
an indication as to its extent and desirability. The Pentateuch often lists the pre-
Israelite peoples (with small variations from one list to the other): cf. Gen 15:19-
20; Ex 3:17; 13:5; 23:23; 28; 32:2; 34:11. Mentions like this probably act as a
reminder of the difficulties the Israelites had in settling the land, and the count-
less ways in which God intervened on their behalf.
3:13-15. Moses now raises another difficulty: he does not know the name of the
God who is commissioning him. This gives rise to the revelation of the name
"Yahweh" and the explanation of what it means -- "I am who I am".
According to the tradition recorded in Genesis 4:26, a grandson of Adam, Enosh,
was the first to call upon the name of the Lord (Yahweh). Thus, the biblical text
is stating that a part of mankind knew the true God, whose name was revealed to
Moses in this solemn way (Ex 35:15 and 6:2). The patriarchs invoked God under
other names, to do with the divine attributes, such as the Almighty ("El-Shaddai":
Gen 17:1; Ex 6:2-3). Other proper names of God which appear in very ancient
documents lead one to think that the name Yahweh had been known from a long
time back. The revelation of the divine name is important in salvation history be-
cause by that name God will be invoked over the course of the centuries.
All kinds of suggestions have been put forward as to the meaning of Yahweh; not
all are mutually exclusive. Here are some of the main ones: a) God is giving an
evasive answer here because he does not want those in ancient times, contami-
nated as they were by magic rites, to think that because they knew name they
would have power over the god. According to this theory, "I am who I am" would
be equivalent to "I am whom you cannot know". "I am unnameable". This solution
stresses the transcendence of God. b) What God is revealing is his nature -- that
he is subsistent being; in which case "I am who I am means I am he who exists
"per sibi", absolute be-ing. The divine name refers to what he is by essence; it
refers to him whose essence it is to be. God is saying that he "is", and he is gi-
ving the name by which he is to be called. This explanation is often to be found
in Christian interpretation. c) On the basis of the fact Yahweh is a causative form
of the ancient Hebrew verb "hwh" (to be), God revealing himself as "he who cau-
ses to be", the creator, not so much in the fullest sense of the word (as creator
of the universe) but above all the creator of the present situation -- the one who
gives the people its being and who always stays with it. Thus, calling upon
Yahweh will always remind the good Israelite of his reason-for-being, as an indi-
vidual and as a member of a chosen people.
None of these explanations is entirely satisfactory. "This divine name is myste-
rious just as God is mystery. It is at once a name revealed and something like
the refusal of a name, and hence it better expresses God as what he is -- infini-
tely above everything that we can understand or say: he is the 'hidden God' (Is
45:15), his name is ineffable, and he is the God who makes himself close to
men (cf. Judg 1.3:18)" ("Catechism of the Catholic Church", 206).
At a later time, around the 4th century BC, out of reverence for the name of
Yahweh the use of the word was avoided; when it occurred in the sacred text it
was read as "Adonai", my Lord. In the Greek version it is translated as "Kyrios"
and in the Latin as "Dominus". "It is under this title that the divinity of Jesus will
be acclaimed: 'Jesus is Lord'" (ibid., 209). The RSV always renders "Yahweh"
as "the Lord". The medieval form Jehovah was the result of a misreading of the
Hebrew text into which vowels were inserted by the Massoretes; it is simply a
mistake and there is no justification for the use of "Jehovah" nowadays (cf. ibid.,
446).
2nd Reading: 1 Corinthians 10:1-6, 10-12
The Lessons of Israel's History
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[1] I want you to know, brethren, that our fathers were all under the cloud, and all
passed through the sea, [2] and all were baptized into Moses in the cloud and in
the sea, [3] and all ate the same supernatural food [4] and all drank the same su-
pernatural drink. For they drank them from the supernatural Rock which followed
them, and the Rock was Christ. [5] Nevertheless with most of them God was not
pleased; for they were overthrown in the wilderness.
[6] Now these things are warnings for us, not to desire evil as they did; [10] nor
grumble, as some of them did and were destroyed by the Destroyer. [11] Now
these things happened to them as a warning, but they were written down for our
instruction, upon whom the end of the ages has come. [12] Therefore let any one
who thinks that he stands take heed lest he fall.
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Commentary:
1-33. St Paul now points to the lessons which the self-assured and proud Corin-
thians might draw from certain events in the history of Israel (vv. 1-13). He focu-
ses mainly on the Exodus from Egypt to the Promised Land: during this journey
God worked many wonders (vv. 1-4), but because of their frequent infidelity most
of the Israelites died before the journey was over (vv. 5-10); this, the Apostle con-
cludes, should serve as a lesson to us: if we rely too much on ourselves we run
the risk of being unfaithful to God and deserving rejection, like those Israelites (vv.
11-13).
1-33. 성 바오로는 자신에
대하여 확신하는(self-assured) 그리고 자부심이 강한(proud)
코린토인들이 이스라엘의 역사에 있어 특정한 사건들로부터
도출할 수도 있는 교훈들을
향하여 지금 가리킵니다(제1-13절). 그는
이집트로부터 약속된 땅으로의 탈출에 초점을
주로 맞추며, 그리고 이 여행 중에 하느님께서는 많은
경이로운 일들을 행하셨으나
(제1-4절), 그러나 그들의 빈번한 불충성
때문에 이스라엘의 자손들 대부분은 이 여행이
끝나기 전에 죽었으며 (제5-10절), 그리고,
이 사도는 다음에서 말하는 바가 우리에게
한 개의 교훈으로서 역할을 하여야만 한다고 결론짓습니다:
우리가 우리들 자신에 너무
많이 의존하면, 이들 이스라엘의 자손들처럼, 우리는
하느님께 불충실하게 되어 그리하여
마땅히 거부를 당할 만하는 위험을 무릅쓰게 된다(제11-13절).
St John Chrysostom says that "God's gifts to the Hebrews were figures of the
gifts of Baptism and the Eucharist which we were to be given. And the punish-
ments meted out to them are figures of the punishment which our ingratitude
will deserve; hence his reminder to be watchful" (cf. "Horn, on 1
Cor", 23).
성 요한 크리소스토모(St. John Chrysostom)는
"히브리인들에 대한 하느님의 선물
(gifts)들은, 우리가 그것들에 제공되도록 되어 있었던, 세례(Baptism)
및 성체
(the Eucharist)의 선물들에 대한 표상(fitures)들이었습니다.
그리고 그들에게
할당되었던 벌들은 우리의 배은망덕(ingratitude)이 마땅히
맏을 만한 벌에 대한
표상들이며, 그리하여 그 결과 그의 상기는 주의 깊은
것입니다." 라고 말합니다.
[성 요한 크리소스토모(St. John Chrysostom, 347-407년), "Horn, on
1 Cor", 23 을
참조하라].
In the second part of the chapter (vv. 14-33), St Paul gives the final part of his
reply to the question about food offered to idols, with advice as to how to act in
certain situations.
이 장의 두 번째 부분에서
(제14-33절), 성 바오로는
우상(idols)들에게 봉헌되었던
음식에 관한 질문에 대한 자신의 답변의 마지막 부분을,
특정한 상황들에 있어 어떻게
행동하여야 하는지에 관한 조언과 함께, 제시합니다.
1-4. The Exodus of the Israelites was marked by many prodigies. St Paul recalls
some of these--God leading the way by day in the form of a pillar of cloud (cf. Ex
13:21-22), the crossing of the Red Sea (cf. Ex 14:15-31); the feeding with man-
na (cf. Ex 16:13-15) and the drinking water which Moses caused to flow out of a
rock (cf. Ex 17:1-7; Num 20:2-13).
1-4. 이스라엘의 자손들의 (이집트로부터의)
탈출은 수많은 경이로운 일(prodigies)들에
의하여 두드러지게 되었습니다. 성 바오로는 이들 중의
일부를 다음과 같이 상기합니다:
하느님께서 구름 기둥의 형태로 낮 동안 길을 인도하심 (탈출
13,21-22를 참조하라),
홍해(the Red Sea)를 건넘 (탈출 14,15-31을
참조하라); 그리고 만나(manna)로써
먹이심
(탈출 16,13-15를 참조하라) 그리고 모세가
바위로부터 흘러나오도록 야기하였던
음료수(drinking water) (탈출 17,1-7; 민수 20,2-13을 참조하라).
St Paul sees the land and the sea as symbolizing two basic elements in Chris-
tian Baptism--the Holy Spirit and the water (cf. "St Pius V Catechism", II, 2, 9).
By following Moses in the cloud and through the sea, the Israelites were some-
how linked to him, into anticipating the way the Christian is fully incorporated in-
to Jesus through Baptism (cf. Rom 6:3-11).
성 바오로는 땅과 바다를
그리스도교 세례에 있어, 성령과 물이라는, 두 개의
근본적
요소들을 상징하는 것으로서 봅니다 ["성 비오 5세
교리서(St. Pius V Catechism)",
II, 2, 9를 참조하라]. 구름 안에서 그리고
바다를 통하여 모세를 뒤따름으로써, 이스라엘의
자손들은,그리스도인들이 세례를 통하여 예수님 안쪽으로
충만하게 결합되는 바로 그
방식에 대한 예상 안쪽으로, 그에게 어떠한 방식으로
결합되어졌습니다(were linked).
(로마 6,3-11을 참조하라).
St Paul calls the manna and the water from the rock "supernatural" food and
drink because these are symbols of the Eucharist (cf. Jn 6:48-51). The Fathers,
in commenting on these verses, stress the superiority of the Eucharist over what
prefigures it: "Consider now which of the two foods is the more sublime [...]. The
manna came down from heaven, it [the Eucharist] is to be found higher than hea-
ven; the manna belonged to heaven, (the Eucharist) to the Lord of heaven; the
manna rotted away if it was kept for another day, (the Eucharist) knows no cor-
ruption because whoever tastes it with the right dispositions will never experience
corruption. For them [the Israelites] the water sprang up from the rock; for you
blood flows from Christ. The water quenched the (Israelites') thirst for a short while;
the blood cleanses you forever. The Jews drank and were thirsty; you, once you
have drunk, can no longer feel thirst. In their case everything that happened was
symbolic; in yours it is real. If you are amazed by it and yet it was no more than
a shadow, how much more awesome must that reality be whose mere shadow
amazes you" (St Ambrose, "Treatise on the Mysteries", I, 8, 48).
성 바오로는 만나(manna)와
바위로부터의 물을 "초자연적(supernatural)" 음식
및
음료(drink)라고 부르는데 왜냐하면 이들이 성찬례(the Eucharist)의
상징들이기
때문입니다 (요한 복음서 6,48-51을 참조하라). 교부들은,
이들 절들에 대하여
주석함에 있어, 성찬례를 예표하는 바에 대한 성찬례의 탁월(superiority)을
다음과 같이
강조합니다: "두 음식들 중의 어느 것이 더 숭고한
것인지에 대하여 이제 숙고하라 [...].
만나는 하늘로부터 내려왔으나, 그것(성체)은 하늘보다 더
높은 데에서 발견될 것이며,
그리고 만나는 하늘에 속하였으나, [성체는] 하늘의 주님께
속하였으며, 그리고 만나는
그것이 또 다른 날을 위하여 보관되면 썩어버렸으나, [성체는]
결코 부패를 모르는데
왜냐하면 올바른 성향들과 함께 그것을 맛본 자 누구든지
부패를 결코 경험하지 않을
것이기 때문이다. 그들(이스라엘의 자손들)을 위하여
물이 바위로부터 흘러나왔으나,
그러나 그대를 위하여 그리스도로부터 피가 흘러나온다. 이
물이 짧은 기간 동안에
[이스라엘의 자손들의] 갈증을 풀었으나, 이 피는 그대를
영원히 청결하게 한다
(cleanses). 유다인들은 마셨고 그러나 목말라하였으나, 그대는,
일단 그대가 마시기만
한다면, 더 이상 갈증을 결코 느낄 수 없다. 그들의 경우들에
있어 발생하였던 모든 것은
상징적(symbolic)이었으나, 그러나 그대의 경우들에 있어
그것은 실제(real)이다.
만약에 그대가 그것에 의하여 놀라게 되나 그러나 여전히
그것이 어떤 그림자에 지나지
않는다면, 그것의 단순한 그림자가 그대를 놀라게 하는 바로
그 실재(the reality)가
얼마다 더 많은 경외심을 불러일으키게 하여야만 할까."
[밀라노의 성 암브로시오
(St Ambrose, 340-397년), "Treatise on the Mysteries", I, 8, 48].
"The rock was Christ": in the Old Testament Yahweh was at times described as
the rock (cf. Deut 32:4, 15, 18: 2 Sam 22:32; 23:3; Is 17:10; etc.); as he does
elsewhere (cf., e.g.;Rom 9:33; 10:11-13; Eph 4:8). St Paul here applies to Jesus
Christ the prerogatives of Yahweh, thereby showing his divinity. Elsewhere in the
New Testament our Lord is spoken of as the cornerstone (cf. Mt 21:42; Acts 4:
11; Eph 2:20). By referring to the rock as "following them" St Paul may be citing
-- without accepting it--a rabbinical legend which claimed that the rod from which
the water gushed continued to stay with the Israelites in the desert.
"그 바위가 그리스도이셨습니다": 구약
성경에 있어 야훼(Yahweh)께서는 때로는
바위로 묘사되었으며(신명 32,4.15.18; 2사무엘 22,32; 23,3;
이사야 17,10; 등을
참조하라). 그리고 그가 다른 장소에서
그러하듯이 (예를 들어, 로마 9,33; 10,11-13;
에페소 4,8), 성 바오로는 여기서 예수
그리스도께 야훼의 특권들을 적용하며, 그것에
의하여 그분의 신성을 보입니다. 신약 성경에 있어 다른
장소에서 우리의 주님께서는
모퉁이 돌(the cornerstone)로서 말해집니다(마태오 복음서
21,42; 사도행전 4,11;
에페소 2,20을 참조하라). 이 바위에 대하여
"그들을 뒤따른다" 고
언급함으로써
성 바오로는, 거기로부터 물이 세차게
흘러나왔던 그 바위가 광야에 있던 이스라엘의
자손들과 함께 머물러 있기를 계속하였다고 주장하였던,
라삐의 구전(口傳) 한 개
(a rabbinical legend)를, 이 구전을 수용하지 않음과 함께,
인용하고 있는 중일 수도
있습니다.
5-10. In spite of all the marvels God kept doing for the Israelites during the Exo-
dus, only a few of those who left Egypt managed to enter the Promised Land (cf.
Num 26:65). St Paul lists some of the repeated infidelities of the people of Israel
which brought God's punishment upon them--idolatry (cf. Ex 32), sexual immora-
lity (cf. Num 25), grumbling against God and Moses (cf., for example, Ex 15:23-
25; 16:2-3; 17:2-7; Num 21:4-9; 17:6-15).
5-10. 탈출의 기간 동안에
하느님께서 이스라엘의 자손들을 위하여 계속 행하셨던
모든 경이로운 일들에도 불구하고, 이집트를 떠났던 그들
중의 오로지 몇 명만이
약속된 땅으로 간신히 들어갔습니다 (민수 26,65를
참조하라). 성 바오로는, 그들에게
하느님의 벌을 가져다주었던, 이스라엘 백성의 반복되는
불충실들 중의 일부를 다음과
같이 나열합니다: 우상 숭배(idolatry) (탈출 제32장), 성에
있어서의 부도덕(sexual
immorality) (민수 제25장을 참조하라), 하느님과 모세에 맞서는
불평 (예를 들어,
탈출 15,23-25; 16,2-3; 17,2-7; 민수 21,4-9; 17,6-15를 참조하라).
11-13. The events in the history of Israel mentioned in the Old Testament foretell
things which will happen when Christ comes (cf. note on 1 Cor 10:1-4); they are
also instructive for us. Here St Paul emphasizes that however many benefits God
showers on us, no one should think that his eternal salvation is assured. "The
greater you are, the more you must humble yourself; so you will find favor in the
sight of the Lord" (Sir 3:20); one must continually implore God's help and not re-
ly on one's own strength.
11-13. 구약 성경에서
말해지고 있는 이스라엘의 역사에 있어서의 사건들은
그리스도께서
오실 때에 일어날 것들을 예견하며 (1코린토 10,1-4에
대한 주석을 참조하라), 그리고
그들은 또한 우리를 위하여 교훈적입니다. 여기서 성
바오로는, 하느님께서 우리에게
아무리 많은 혜택들을 아낌없이 많이 주시더라도(shower),
어느 누구도 당신에 의한
영원한 구원(his eternal salvation)이 보증되어 있다고
생각하여서는 아니 된다고
강조합니다. "네가 높아질수록 자신을 더욱
낮추어라. 그러면 주님 앞에서 총애를
받으리라" (집회 3,18), 그리고
우리는 자신 고유의 굳셈에 의존할 것이 아니라
하느님의
도우심을 지속적으로 간청하여야만 합니다.
At the same time St Paul recalls God's faithfulness (cf. also Phil 1:6; 1 Thess 5:
24; 2 Thess 3:3): God never allows us to be tempted beyond our strength, he al-
ways gives us the graces we need to win out. "If anyone plead human weakness
to excuse himself for not loving God, it should be explained that he who demands
our love pours into our hearts by the Holy Spirit the fervor of his love (cf. Rom 5:5);
and this good spirit our heavenly Father gives to those that ask him (cf. Lk 9:13).
With reason, therefore, did St Augustine pray: "Give what thou commandest, and
command what thou pleasest" ("Confessions", X, 29,31 and 37). As, then, God
is ever ready to help us, especially since the death of Christ the Lord, by which
the prince of this world was cast out, there is no reason why anyone should be
disheartened by the difficulty of the undertaking. To him who loves, nothing is dif-
ficult" ("St Pius V Catechism", III, 1, 7).
동시에 성
바오로는
하느님의 충실하심을 다음과 같이 상기합니다 (또한
필리피 1,6;
1테살로니카 5,24; 2테살로니카 3,3을 참조하라): 하느님께서는
우리가 우리의 굳셈을
넘어서서 시험받는 것을 결코 허락하지 않으시며,
그분께서는 우리가 헤쳐나가기 위하여
필요한 은총들을 우리들에게 항상 베풀어주십니다.
"만약에 어떤 이가 하느님을 사랑하지
않음에 대하여 자기 자신을 변명하기 위하여 인간의
나약함을 이유로 진술한다면(plead),
우리의 사랑을 요구하시는 바로 그분께서 그분 사랑의
열정을 성령에 의하여 우리의
심장(hearts)들 안쪽으로 부으신다고(pours into) (로마 5,5를
참조하라) 설명되어져야만
하며, 그리고 바로 이 선한 영(this good spirit)을 우리의 하늘에
계신 성부께서는 당신께
요청하는 자들에게 베풀어주십니다 (루카 복음서 9,3을
참조하라). 따라서, 이성과 함께,
성 아우구스티노는 다음과 같이 기도합니다:
"당신께서 명하신 바를 주시옵소서, 그리고
당신께서 만족하시는 바를 명하소서" [히포의 성
아우구스티노(St. Augustine of Hippo,
354-430년), "Confessions", X, 29,31 and 37]. 그리하면, 하느님께서는,
특히, 그것에
의하여 악마(the prince of this world, 즉 이 세상의 지배자)가
축출되었던, 우리의 주님의
죽음 이후로, 우리를 도와주시고자 언제나 준비가 되어
있으시기에, 어떤 이가 이 보증
(the undertaking)의 어려움에 의하여 낙심하여야만(be disheartened)
하는 이유는 결코
없습니다. 사랑하시는 그분께는, 어떠한 것도 어렵지
않습니다" ["성 비오 5세 교리서
(St Pius V Catechism)", III, 1, 7].
Gospel Reading: Luke 13:1-9
The Need for Repentance
-------------------------------------
[1] There were some present at that very time who told him of the Galileans
whose blood Pilate had mingled with their sacrifices. [2] And he answered them,
"Do you think that these Galileans were worse sinners than all the other Gali-
leans, because they suffered thus? [3] I tell you, No; but unless you repent you
will all likewise perish. [4] 0r those eighteen upon whom the tower in Siloam fell
and killed them, do you think that they were worse offenders than all the others
who dwelt in Jerusalem? [5] I tell you, No; but unless you repent you will all like-
wise perish."
Parable of the Barren Fig Tree
-------------------------------------------
[6] And he told this parable: "A man had a fig tree planted in his vineyard; and
he came seeking fruit on it and found none. [7] And he said to the vinedresser,
'Lo, these three years I have come seeking fruit on this fig tree, and I find none.
Cut it down; why should it use up the ground?' [8] And he answered him, 'Let it
alone, sir, this year also, till I dig about it and put on manure. [9] And if it bears
fruit next year, well and good; but if not, you can cut it down.'"
*********************************************************************************************
Commentary:
1-5. Our Lord used current events in his teaching. The Galileans referred to here
may be the same as mentioned in the Acts of the Apostles (5:37). The episode
was fairly typical of the times Jesus lived in, with Pilate sternly suppressing any
sign of civil unrest. We do not know anything about the accident at Siloam other
than what the Gospel tells us.
1-5. 우리의 주님께서는
동시대(current)의 일들을 자신의 가르침에서 사용하셨습니다.
여기서 언급되고 있는 갈랠래아 사람들은
사도 행전 (5,37)에서 말해지고 있는
자들과
동일할 수도 있습니다. 이 에피소드는, 빌라도(Pilate)가 시민
불안의 어떠한 조짐도
엄격하게 억눌렀음 함께, 예수님께서 사셨던 시기의 상당히
대표적인 에피소드였습니다.(*)
우리는 복음서가 우리에게 말하는 바 이외의 실로암(Siloam)에서의
사건에 관한
어떠한 것도 알지 못합니다.
-----
(*)
번역자 주: 예를 들어, 유다인 역사학자인 요세푸스(Josephus)의
저술들에 기록된
본시오 빌라도의 종교적 탄압들을 언급하고 있는, 다음의
주소에 있는 NAB의 루카
복음서 13,1에 대한 주석을 참고하라. :
http://old.usccb.org/nab/bible/luke/luke13.htm
-----
The fact that these people died in this way does not mean that they were worse
than others, for God does not always punish sinners in this life (cf. Jn 9:3). All
of us are sinners, meriting a much worse punishment than temporal misfortune:
we merit eternal punishment; but Christ has come to atone for our sins, he has
opened the gates of heaven. We must repent of our sins; otherwise God will not
free us from the punishment we deserve. "When you meet with suffering, the
Cross, your thought should be: what is this compared with what I deserve?" (St.
J. Escriva, "The Way", 690)
이 사람들이 이러한
방식으로 죽었다는 사실은 그들이 다른 이들보다 더
나빴음을
뜻하지 않는데, 이는 하느님께서 죄인들을 이 세상의 삶
안에서 항상 벌하지 않으시기
때문입니다 (요한 복음서 9,3을 참조하라). 우리들
모두는 다음과 같이, 일시적인
불행보다 훨씬 더 심한 벌을 마땅히 받을 만한(meriting),
죄인들입니다: 우리는 영원한
벌(eternal punishment)을 마땅히 받을 만하나, 그러나 그리스도께서는
우리의 죄들에
대하여 보수(補修)[보상(補傷), 회복(回復), 벌충)]하기
위하여 오셨으며(*), 당신께서는
하늘의 문들을 이미 여셨습니다. 우리는
우리의 죄들에 대하여 회개하여야만 하는데,
그렇지 않으면 하느님께서는 우리가 받을 만한 이 벌로부터
우리들을 자유롭게 하지
않으실 것입니다. "그대가, 십자가(the Cross)를,
고통을 만날 때에, 그대의 생각은
다음과 같아야만 합니다: 내가 받을 만한 바와 비교하면
이것이 무엇일까?" [성
호세마리아 에스커리바(St. J. Escriva), "The Way", 690].
-----
(*) 번역자 주: 영어로 "atone for"
로 번역된 표현을 "... 대하여 보수(補修)[보상(補傷),
회복(回復), 벌충)]하다" 로 번역한 것에 대하여서는,
다음의 글들을 참고하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1129.htm
http://ch.catholic.or.kr/pundang/4/soh/1130.htm
-----
3. "He tells us that, without Holy Baptism, no one will enter the Kingdom of
heaven (cf. Jn 3:5); and, elsewhere, that if we do not repent we will all perish (Lk
13:3). This is all easily understood. Ever since man sinned, all his senses rebel
against reason; therefore, if we want the flesh to be controlled by the spirit and
by reason, it must be mortified; if we do not want the body to be at war with the
soul, it and all our senses need to be chastened; if we desire to go to God, the
soul with all its faculties needs to be mortified" (St John Mary Vianney, "Selec-
ted Sermons", Ash Wednesday).
3. "그분께서는, 거룩한 세례 없이,
아무도 하늘 나라(Kingdom of heaven)(*)에 들어가지
못할 것이라고 우리에게 말씀하시며 (요한 복음서 3,5를 참조하라), 그리고,
어딘가
다른 곳에서, 우리가 회개하지 않으면 우리는 모두 멸망할 것이라고
말씀하십니다
(루카 복음서 13,3). 이것은 모두 쉽게 이해됩니다. 사람이 죄를 지었던
이후 지금까지,
모든 그의 감각(senses)들은 이성(reason)에 반하여 반란을 일으켰으며, 그
결과,
우리가 육욕(the flesh)이 영(spirit)에 의하여 그리고 이성에 의하여
통제되기를
원한다면, 육욕은 억제되어야만(be mortified) 하며, 그리고 우리가 몸(body)이 영혼
(soul)과
전쟁 상태에 있는 것을 원치 않는다면, 몸과 모든 우리의
감각들은 단련되어야만
(be chastened) 하며, 그리고 우리가 하느님께 나아가지를 바란다면,
영혼은, 모든
자신의 기능들과 함께, 억제되어야 할 필요가 있습니다"
[St John Mary Vianney,
"Selected Sermons", Ash Wednesday].
-----
(*) 번역자 주: 예수 그리스도께서
당신의 공생활 초기에 선포하신, 죽은 이들의
일부 영혼들을 위한 하늘(heaven, 즉, 천당)이 아닌,
즉 지상에 이미 존재하고
있기에 예수 재림의 날까지 천당(heaven, 하늘)과 결코
동일하지 않은, "하느님 나라
[Kingdom of God, 즉, 하늘 나라(Kingdom of heaven), 즉, 천국]"에 대한
졸글들은
다음에 있으니 꼭 읽고 묵상하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/intro2KH_JohnPaul_II.htm
-----
6-9. Our Lord stresses that we need to produce plenty of fruit (cf. Lk 8:11-15) in
keeping with the graces we have received (cf. Lk 12:48). But he also tells us that
God waits patiently for this fruit to appear; he does not want the death of the sin-
ner; he wants him to be converted and to live (Ezek 33:11) and, as St Peter tea-
ches, he is "forbearing towards you, not wishing that any should perish, but that
all should reach repentance" (2 Pet 3:9). But God's clemency should not lead us
to neglect our duties and become lazy and, comfort-seeking, living sterile lives.
He is merciful, but he is also just and he will punish failure to respond to his
grace.
6-9. 우리의 주님께서는
우리가, 우리가 이미 받은 은총들을 간직하면서(루카
복음서
12,48을 참조하라), 다량의 열매(fruit)를
산출할 필요가 있음 (루카 복음서 8,11-15를
참조하라)을 강조하십니다. 그러나
그분께서는 또한 하느님께서 이러한 열매가
나타나기를 인내하면서 기다리고 계심을 우리에게
말씀하시며, 그리고 그분께서는
죄인의 죽음을 원치 않으시고, 그리고 그분께서는 그가
회심하게 되어 그리하여
살기를 원하시며 (에제키엘 33,11), 그리고,
성 베드로(St. Peter)가 가르치듯이,
그분께서는 "여러분을 위하여 참고 기다리시는
것입니다. 아무도 멸망하지 않고 모두
회개하기" 를 바라십니다 (2베드로
3,9). 그러나 하느님의 관대하심(clemency)이
우리의 의무들을 소홀히 하고 그리하여 게을러지게 되고
그리고, 편안함을 추구하는,
열매을 맺지 못하는 삶들로 우리를 이르게 하지 말아야만
합니다.
"There is one case that we should be especially sorry about--that of Christians
who could do more and don't; Christians who could live all the consequences of
their vocation as children of God, but refuse to do so through lack of generosity.
We are partly to blame, for the grace of faith has not been given us to hide but
to share with others (cf. Mt 5:15f). we cannot forget that the happiness of these
people, in this life and in the next, is at stake. The Christian life is a divine won-
der with immediate promises of satisfaction and serenity--but on condition that
we know how to recognize the gift of God (cf. Jn 4:10) and be generous, not
counting the cost" (St. J. Escriva, "Christ Is Passing By", 147).
"우리가 특히 미안해 하여야만 하는 한
가지 경우가 있는데, 그것은 다음의 경우
입니다: 더 많이 행할 수 있으나 행하지 않는 그리스도인들, 그리고
하느님의
자녀들로서 자신들의 소명(vocation)의 중요성(consequences)들 모두를 즐기나
(live)
그러나 관대함의 결여를 뚫고 그렇게 행하는 것을 거부하는
그리스도인들.
우리는 부분적으로 책임을 져야 하는데, 이는 믿음의 은총이 감추기
위하여서가
아니라 다른 이들과 나누기 위하여 우리에게 주어져 왔으며 (마태오
복음서 5,15 및
이어지는 몇 개의 절들을 참조하라), 이 세상의 삶에 있어 그리고 저
세상의 삶에
있어, 이 사람들의 행복이 위험에 처해 있음을 잊을 수 없기 때문입니다.
그리스도인의
삶은 만족(satisfaction)과 평온(serenity)에 대한 즉각적인 약속들을 가진,
그러나
우리가 하느님의 선물(gift)을 어떻게 인식하는지를 우리가 알아(요한
복음서 4,10을
참조하라) 그리하여, 손실을 헤아리지 말고, 관대하여야
한다는 조건 위에 있는,
어떤 신성한 경이로움(a divine wonder)입니다" [성
호세마리아 에스크리바
(St. J. Escriva), "Christ Is Passing By", 147].
*********************************************************************************************
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.]