나바르 매일미사 독서/묵상

11th Sunday in Ordinary Time, Cycle C (다해 연중 제11주일)

1st Reading: 2 Samuel 12:7-10, 13

David's Repentance (continued)
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[7] Nathan said to David, "You are the man. Thus says the LORD, the God of Is-
rael, 'I anointed you king over Israel, and I delivered you out of the hand of Saul;
[8] and I gave you your master's house, and your master's wives into your bosom,
and gave you the house of Israel and of Judah; and if this were to little, I would
add to you as much more. [9] Why have you despised the word of the Lord, to
do what is evil in his sight? You have smitten Uriah the Hittite with the sword,
and have taken his wife to be your wife, and have slain him with the sword of the
Ammonites. [10] 'Now therefore the sword shall never depart from your house,
because you have despised me, and have taken the wife of Uriah the Hittite to
be your wife.'

[13] David said to Nathan, "I have sinned against the LORD." And Nathan said
to David, "The LORD also has put away your sin; you shall not die.

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

12:1-25. Nathan's intervention (vv. 1-15), David's repentance (vv. 16-19), and the
birth of Solomon (vv. 20-25) are the main subjects in this chapter. Nathan makes
an appeal to David with one of the most beautiful parables in the Old Testament
and gets the king to condemn his own conduct: "the man who has done this de-
serves to die" (v. 5). In reply, Nathan tells him the penalty the Lord has decreed,
which in line with the law of vengeance or retaliation has three parts to it, corres-
ponding to David's triple crime--murder, adultery and the fact that the victim was
a blameless man. On account of the murder, the sword will not depart from Da-
vid's house (V. 10): this punishment will affect his eldest sons, Amnon, Absalom
and Adonijah, who will die violent deaths. For the adultery, his wives will be vio-
lated in public (v. 11), which will happen when Absalom takes his father's harem
(cf. 16:20-23). And for the killing of an innocent man, his own recently born son
will not survive (v. 14).

David's repentance is exemplary (vv. 16-19): he weeps for his sin, and fasts and
pleads for his little son: so, in spite of his weaknesses and sins, he still trusts
in the Lord and shows himself to be "a man after (the Lord's) own heart" (1 Sam
13:14). David is a model of penance because, by acknowledging his sin, he ob-
tained divine forgiveness. His repentance finds expression in Psalm 51, which
so beautifully and piously records the sinful king's supplication to the Lord:
"Have mercy on me, O God, according to your steadfast love; according to
your abundant mercy blot out my transgressions. Wash me thoroughly from
my iniquity, and cleanse me from my sin!" (Ps 51:1-2).

The birth of a new son (vv. 20-25) brings this account to an end and makes it
clear that Solomon was born within marriage; his birth causes David great joy
and he is given a second name in a message from Nathan--"Jedidiali" (v. 25);
beloved of the Lord. This means that, from birth, Solomon is the one chosen
by God to advance his plan of salvation for Israel.

Great was David's sin, and heartfelt his contrition. But God's forgiveness is grea-
test of all. "In the course of its history, Israel was able to discover that God had
only one reason to reveal himself to theirs, a single motive for choosing them
from among all peoples as his special possession--his sheer gratuitous love.
And thanks to the prophets Israel understood that it was again out of love that
God never stopped saving them and pardoning their unfaithfulness and sins"
("Catechism of the Catholic Church", 218). ***********

2nd Reading: Galatians 2:16, 19-21

Peter and Paul at Antioch (continued)
-------------------------------------------------------
[16] [We] who know that a man is not justified by works of the law but through
faith in Jesus Christ, even we have believed in Christ Jesus, in order to be justified
by faith in Christ, and not by works of the law, because by works of the law shall
no one be justified.

[19] For I through the law died to the law, that I might live to God. [20] I have been
crucified with Christ; it is no longer I who live, but Christ who lives in me; and the
life I know live in the flesh I live by faith in the Son of God, who loved me and gave
himself for me. [21] I do not nullify the grace of God; for if justification were through
the law, then Christ died to no purpose.

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

16. "All that shadowy observance", St Augustine comments, "had to cease in
an unnoticed way, gradually, as the pace grew of the wholesome preaching of
the grace of Christ […], during the lifetime of that generation of Jews who had ex-
perienced the physical presence of our Lord and had lived through the apostolic
times. This sufficed to make it clear that those practices were not to be deemed
hateful or idolatrous. But neither were they to be kept up any longer than that, in
case people might hold them to be necessary, as if salvation came from them or
could not be obtained without them" (Letter 82, II, 15).

We might say that there are three periods in observance of the prescriptions of
the Law. In the first period, prior to Christ's passion, the precepts of the Law were
"alive", that is, it was obligatory to keep them. A second period was between the
Passion and the spread of apostolic preaching: the Law's precepts were already
"dead", no longer obligatory, but there were not "lethal": Jewish converts could
keep them provided that they did not rely on them, for Christ was already the ba-
sis of their hope. In the third stage, in which we find ourselves, observance of Je-
wish precepts as a means of salvation amounts to denying the redemptive power
of Christ and therefore they could be termed "lethal" (cf. St Thomas Aquinas,
Commentary on Gal, ad loc.).

St Augustine uses a very interesting comparison: with the arrival of faith in Christ
the old "sacraments" of the Law come to resemble the dead – who merit respect
and honour. They should be interred with all the necessary ritual, religiously, re-
verently. They should not be thrown out, to be devoured by predators. But if a
Christian now wants to keep them in force "disturbing the ashes which lie at rest,
he would not be a pious son or a relative who keeps vigil at the grave, but an im-
pious profaner of tombs" (Letter 82, ibid.).

19-20. Through the sacrament of Baptism we have been united to Christ in a un-
ion which far exceeds mere solidarity of feeling: we have been crucified with him,
dying with him to sin, so as to rise reborn into a new life (cf. note on Rom 6: 3-8).
This new life requires us to live in a new, supernatural way, which with the help
of grace gradually becomes stronger and stronger and acts to perfect man's be-
haviour: he is no longer living on a purely natural level. "That is why a Christian
should live as Christ lived, making the affections of Christ his own, so that he
can exclaim with St Paul: 'It is now no longer I who live, but Christ lives in me'
[…] to such an extent that each Christian is not simply alter Christus: another
Christ, but ipse Christus: Christ himself!" (St. J. Escriva, Christ is Passing By,
103 and 104).

The life in Christ which the Apostle is speaking about here is not a matter of fee-
lings: it is something real which grace brings about: "Paul's soul was in between
God and his body: his body was alive, and moved, thanks to the action of Paul's
soul; but his soul drew its life from Christ's action. Therefore, in referring to the
life of the flesh, which he was living, St Paul speaks of 'the life I now live in the
flesh'; but as far as relationship with God was concerned, Christ it was who was
living in Paul, and therefore he says, 'I live by faith in the Son of God': it is he
who lives in me and makes me act" (St Thomas Aquinas Commentary on Gal,
ad loc.). This is why the Apostle goes as far as to say elsewhere, "to me to live
is Christ" (Phil 1:21).

All this is a consequence of Christ's love: he freely gave himself up to death out
of love for each and every one of us. We, like St Paul, can come to appreciate,
through faith, that Christ's passion affects us personally. Fro this faith will arise
that love which "has the power to effect union […], which inspires those who love
to leave where they are, and which does not allow them to stay the way they are,

but rather transforms them into the object of their love" (Pseudo-Dionysius, De di-
vinis nominibis, 4). People who are very keen on academic pursuits or on sports
often refer to these things as being "their life". If someone pursues only his own
interest, he is living for himself. If, on the contrary, he seeks the good of others,
we say that he "lives for others". Therefore, if we love Jesus and are united to
him, we will live "for" him, "by" him, "through" him. "Do you love the earth?", St
Augustine exclaims. "You will be earth. Do you love God? What am I to say?
That you will be God? I almost don't dare to say it, but Scripture says it, 'You
are gods, sons of the Most High' (Ps 82:6)" (In Epist. Ioann. ad Parthos, II, 14).

This profound truth should move us to devote ourselves to an asceticism motiva-
ted by love: "Let us hasten, therefore, full of spirit, to the fight, fixing our gaze on
the crucified Jesus, who from the Cross offers us his help and promises us victo-
ry and laurels. If we happened to stumble in the past, it was because we did not
keep before our eyes the wounds and disgrace which our Redeemer suffered and
because we did not seek his help. For the future, let us not cease to keep before
our eyes him who suffered on our account and who is ever-ready to come to our
aid […]; if we do so, we shall surely emerge victorious over our enemies" (St Al-
phonsus Mary Liguori, The Love of Jesus Christ, 3).
　

Gospel Reading: Luke 7:36 - 8:3

The Woman Who was a Sinner
---------------------------------------------
[36] 0ne of the Pharisees asked him to eat with him, and he went into the Pha-
risee's house, and sat at table. [37] And behold, a woman of the city, who was
a sinner, when she learned that he was sitting at table in the Pharisee's house,
brought an alabaster flask of ointment, [38] and standing behind him at his feet,
weeping, she began to wet his feet with her tears; and wiped them with the hair
of her head, and kissed his feet, and anointed them with the ointment. [39] Now
when the Pharisee who had invited him saw it, he said to himself, "If this man
were a prophet, he would have known who and what sort of woman this is who
s touching him, for she is a sinner." [40] And Jesus answering said to him, "Si-
mon, I have something to say to you." And he answered, "What is it, Teacher?"

[41] "A certain creditor had two debtors; one owed five hundred denarii and the
other fifty. [42] When they could not pay, he forgave them both. Now which of
them will love him more?" [43] Simon answered, "The one, I suppose, to whom
he forgave more." And he said to him, "You have judged rightly." [44] Then tur-
ning toward the woman he said to Simon, "Do you see this woman? I entered
your house, you gave me no water for my feet, but she has wet my feet with her
tears and wiped them with her hair. [45] You gave me no kiss, but from the time
I came in she has not ceased to kiss my feet. [46] You did not anoint my head
with oil, but she has anointed my feet with ointment. [47] Therefore I tell you, her
sins, which are many, are forgiven, for she loved much; but he who is forgiven
little, loves little." [48] And he said to her, "Your sins are forgiven." [49] Then
those who were at table with him began to say among themselves, "Who is this,
who even forgives sins?" [50] And he said to the woman, "Your faith has saved
you; go in peace."

The Holy Women
--------------------------
[8:1] Soon afterward he went on through cities and villages; preaching and bring-
ing the good news of God. And the twelve were with him, [2] and also some wo-
men who had been healed of evil spirits and infirmities; Mary, called Magdalene,
from whom seven demons had gone out, [3] and Joanna, the wife of Chuza, He-
rod's steward, and Susanna, and many others, who provided for them out of
their means.

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

[번역자 주: 오늘의 복음 말씀은, 여기를 클릭하면 읽을 수 있는, 매년 연중 제24주간
목요일 복음 말씀(루카 7,36-50)을 포함한다].

36-40. This woman, moved no doubt by grace, was attracted by Christ's prea-
ching and by what people were saying about him.

When dining, people reclined on low divans leaning on their left arm with their
legs tucked under them, away from the table. A host was expected to give his
guest a kiss of greeting and offer him water for his feet, and perfumes.

41-50. In this short parable of the two debtors Christ teaches us three things--his
own divinity and his power to forgive sins; the merit the woman's love deserves;
and the discourtesy implied in Simeon's neglecting to receive Jesus in the con-
ventional way. Our Lord was not interested in these social niceties as such but
in the affection which they expressed; that was why he felt hurt at Simeon's ne-
glect.

"Jesus notices the omission of the expression of human courtesy and refinement
which the Pharisee failed to show him. Christ is perfectus Deus, perfectus homo'
("Athanasian Creed"). He is perfect God, the second person of the Blessed Trini-
ty, and perfect man. He comes to save, not to destroy nature. It is from him that
we learn that it is unchristian to treat our fellow men badly, for they are creatures
of God, made in his image and likeness (Gen 1:26)" (St. J. Escriva, "Friends of
God", 73).

Moreover, the Pharisee was wrong to think badly of this sinner and of Jesus: re-
ckoning that Christ did not know anything about her, he complained inwardly.
Our Lord, who could read the secret thoughts of men (which showed his divinity),
intervened to point out to him his mistake. True righteousness, says St Gregory
the Great (cf. "In Evangelia Homiliae", 33), is compassionate; whereas false righ-
teousness is indignant. There are many people like this Pharisee: forgetting that
they themselves were or are poor sinners, when they see other people's sin they
immediately become indignant, instead of taking pity on them, or else they rush
to judge them or sneer at them. They forget what St Paul says: "Let any one who
thinks that he stands take heed lest he fall" (1 Cor 10:12); "Brethren, if any man
is overtaken in any trespass, you who are spiritual should restore him in a spirit
of gentleness [...]. Bear one another's burdens, and so fulfill the law of Christ"
(Gal 6:1-2).

We should strive to have charity govern all our judgments. Otherwise, we will ea-
sily be unjust towards others. "Let us be slow to judge. Each one see things from
his own point of view, as his mind, with all its limitations, tells him, and through
eyes that are often dimmed and clouded by passion.... Of what little worth are
the judgments of men! Don't judge without sifting your judgment in prayer" (St. J.
Escriva, "The Way", 451).

Charity and humility will allow us to see in the sins of others our own weak and
helpless position, and will help our hearts go out to the sorrow of every sinner
who repents, for we too would fall into sins as serious or more serious if God in
his mercy did not stay by our side.

"It was not the ointment that the Lord loved", St Ambrose comments, "but the af-
fection; it was the woman's faith that pleased him, her humility. And you also, if
you desire grace, increase your love; pour over the body of Jesus Christ your faith
in the Resurrection, the perfume of the holy Church and the ointment of charity
towards others" ("Expositio Evangelii sec. Lucam, in loc.").

47. Man cannot merit forgiveness for his sins because, since God is the offended
party, they are of infinite gravity. We need the sacrament of Penance, in which
God forgives us by virtue of the infinite merits of Jesus Christ; there is only one in-
dispensable condition for winning God's forgiveness--our love, our repentance. We
are pardoned to the extent that we love; when our heart is full of love there is no
longer any room in it for sin because we have made room for Jesus, and he says
to us as he said to this woman, "Your sins are forgiven." Repentance is a sign
that we love God. But it was God who first loved us (cf.1 Jn 4:10). When God for-
gives us he is expressing his love for us. Our love for God is, then, always a res-
ponse to his initiative. By forgiving us God helps us to be more grateful and more
loving towards him. "He loves little", St Augustine comments, "who has little for-
given. You say that you have not committed many sins: but why is that the case?
[...] The reason is that God was guiding you [...]. There is no sin that one man
commits, which another may not commit also unless God, man's maker, guides
him" ("Sermon", 99, 6). Therefore, we ought to fall ever more deeply in love with
our Lord, not only because he forgives us our sins but also because he helps us
by means of his grace not to commit them.

47. 사람은 자신의 죄들에 대한 용서를 공로로 얻을 수(merit) 없는데 왜냐하면,
하느님이 가해(加害)를 당한 분이시기에, 그의 죄들이 무한한 무거움을 가지고
있기(are of infinite gravity) 때문입니다. 우리는, 그 안에서 하느님께서 예수
그리스도의 무한한 공로(merits)들에 의하여 우리를 용서하시는, 고해 성사를
[의화(justification) 되기 위한 적법한 절차로서] 필요로 하며, 그리고 하느님의
용서를 얻기 위한 단지 한 개의 본질적인 조건(only one indispensable
condition)[즉, 한 개의 충분 조건]이 있는데, [하느님을 위한] 우리의 사랑(즉,
애덕)(our love)인 우리의 회개(悔改)/참회(懺悔)(our repentance))[즉, 상등통회
(上等痛悔, perfect contrition)]입니다.(*) 우리는 우리가 [하느님을] 사랑하는
(love) 정도에까지 사면을 받으며, 그리고 우리의 심장(heart)이 [하느님을 위한]
사랑(love)으로 가득 찰 때에 그 안에 죄를 위한 어떠한 공간도 더 이상 있지 않는데
왜냐하면 우리가 예수님을 위한 공간을 이미 마련하였고 그리고 당신께서는 우리에게,
"너의 죄들은 용서받았다" 라고 이 여자에게 말씀하셨듯이, 말씀하시기 때문입니다.
회개(悔改)/참회(懺悔)(repentance)는 우리가 하느님을 사랑한다는 한 개의 표징
(a sign)입니다. 그러나 우리를 먼저 사랑하셨던 분은 바로 하느님이셨습니다
(1 요한 4,10 참조; 가톨릭 교회 교리서 제1428항 참조). 하느님께서 우리를
용서하실 (forgive) 때에 당신께서는 우리를 위한 당신의 사랑(his love for us)을
표현하고 계십니다. 하느님을 위한 우리의 사랑(our love for God)은 항상 당신의
주도권(initiative)에 대한 한 화답(a response)입니다. 우리를 용서하심으로써
하느님께서는 당신을 향하여 더 감사드리도록 그리고 더 사랑하도록 우리를
도우십니다. 성 아우구스티노(St. Augustine)는 다음과 같이 주석합니다:
"적게 용서받은 자는 적게 사랑합니다. 그대는 자신이 많은 죄들을 범하지 않아왔다고
말하나, 그러나 바로 그 말이 왜 이 경우일까요? [...] 그 이유는 하느님께서 [...]
그대를 인도해 오셨기 때문입니다. 한 사람이, 만약에 사람의 창조주이신 하느님께서
그를 인도하지 않으신다면, 다른 이가 또한 범하지 않을 수도 있는 죄인데, 범하지
않는 죄는 없습니다" [성 아우구스티노(St. Augustine), "Sermon", 99, 6]. 그러므로,
우리는 우리의 주님과의 사랑(love)에, 그분께서 우리의 죄들을 용서하시기 때문
뿐만이 아니라 또한 그분께서 죄들을 범하지 않도록 당신의 은총(gace)(**)에
의하여 우리를 도우시기 때문에, 마땅히 한층 더 깊게 빠져들어야 합니다.

-----
(*) 번역자 주: 이에 대한 더 자세한 내용은 다음의 글의 제4항에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1574.htm <----- 필독 권고

(**) 번역자 주: 하느님의 특별한 도움인 "은총(grace)"에 대한 정의(definition)는
다음의 글에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1555.htm <----- 필독 권고
-----

50. Jesus declares that it was faith that moved this woman to throw herself at
his feet and show her repentance; her repentance wins his forgiveness. Similar-
ly, when we approach the sacrament of Penance we should stir up our faith in
the fact that it is "not a human but a divine dialogue. It is a tribunal of divine jus-
tice and especially of mercy, with a loving judge who 'has no pleasure in the
death of the wicked; I desire that the wicked turn back from his way and live'
(Ezek 33:11)" (St. J. Escriva, "Christ Is Passing By", 78).

50. 예수님께서는, 이 여자를 당신의 발들에 그녀 자신을 던지고 그리하여 그녀의
회개(悔改)/참회(懺悔)(repentance)를 보이도록 움직였던(moved) 것이, 바로
믿음(faith, 신덕)이었다고 선언하시고(declares), 그리하여 그녀의 회개(悔改)/
참회(懺悔)(repentance)는 당신의 용서(forgiveness)를 얻습니다. 유사하게,
우리가 고해성사(the sacrament of Penance)에 접근할 때에 우리는 다음의
사실 쪽으로 우리의 믿음(faith, 신덕)을 마땅히 분발시켜야 합니다: 이 성사는
"한 개의 인간의 대화가 아니고 한 개의 신성한(divine) 대화이다. 이 성사는, '나는
악인의 죽음을 기뻐하지 않는다. 오히려 악인이 자기 길을 버리고 돌아서서 사는
것을 기뻐한다' 는 분이신 (에제키엘 33,11) 한 분의 자애로운(loving) 판관을
가지는, 하느님의 정의(divine justice)를 위한 그리고 특별히 자비(mercy)를 위한
한 개의 법정(a tribunal)이다" [성 호세마리아 에스크리바(St. J. Escriva),
"Christ Is Passing By", 78(<--- 필독 권고)].

1-3. The Gospel refers a number of times to women accompanying our Lord.
Here St Luke gives us the name of three of them – Mary, called Magdalene, to
whom the risen Christ appeared beside the holy sepulchre (Jn 20:11-18; Mk 16:
9); Joanna, a lady of some position, whom we also meet among the women who
went to the tomb on the morning of the Resurrection (Lk 24:10), and Susanna,
whom the Gospel does not mention again. The role of these women consisted
in helping Jesus and his disciples out of their own resources, thereby showing
their gratitude for what Christ had done for them, and in cooperating his his mini-
stry.

Men and women enjoy equal dignity in the Church. Within the context of that
equality, women certainly have specific characteristics which must necessarily
be reflected in their role in the Church: "All the baptized, men and women alike,
share equally in the dignity, freedom and responsibility of the children of God….
Women are called to bring to the family, to society and to the Church, charac-
teristics which are their own and which they alone can give – their gentle warmth
and untiring generosity, their love for detail, their quick-wittedness and intuition,
their simple and deep piety, their constancy. . . . A woman's femininity is gen-
uine only if she is aware of the beauty of this contribution for which there is no
substitute – and if she incorporates it into her own life" (St. J. Escriva, Conver-
sations, 14 and 87).

The Gospel makes special reference to the generosity of these woman. It is nice
to know that our Lord availed himself of their charity, and that they responded to
him with such refined and generous detachment that Christian women feel filled
with a holy and fruitful envy (cf. St. J. Escriva, The Way, 981).

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.

[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태,
출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다. 그리고 본문 중의 우리말 번역문에
대한 저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]