27th Sunday in Ordinary Time, Cycle C (다해 연중 제27주일)
1st Reading: Habakkuk 1:2-3; 2:2-4
The prophet's first complaint
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[2] O Lord, how long shall I cry for help,
and thou wilt not hear?
Or cry to thee "Violence!"
and thou wilt not save?
[3] Why dost thou make me see wrongs
and look upon trouble?
Destruction and violence are before me;
strife and contention arise.
God's reply
----------------
[2] And the Lord answered me:
"Write the vision;
make it plain upon tablets,
so he may run who reads it.
[3] For still the vision awaits its time;
it hastens to the end -- it will not lie.
If it seems slow, wait for it;
it will surely come, it will not delay.
[4] Behold, he whose soul is not upright in him shall fail,
but the righteous shall live by his faith.
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Commentary:
1:2-2:4. The message and historical references contained in the book are con-
centrated in these verses. They appear to be a conversation between the Lord
and Habakkuk. The prophet has recourse to the Lord for his help to right grie-
vous wrongs (1:1-4). God's reply is a surprising one, for he tells the prophet that
he is going to raise up a people, violent and cruel, "whose own might is their god"
(1:5-11). This disconcerts the prophet: How an it be that, to purify his elect, the
Lord should use such an irreligious and pitiless nation (1:12-17)? Still, the pro-
phet does not despair; he decides to remain attentive to the voice of the Lord
(2:1) – and the Lord does indeed respond to him by telling him in words what he
previously told him by gestures: there is a time for everything; obstacles will over-
throw the one whose soul is not upright, but he who is righteous shall live (2:1-4).
1:2-4. In his complaint to God, the prophet lists all the things that have gone
wrong for the people -- wickedness, violence, neglect of the Law, injustices etc.
(vv. 3-4). However, what the prophet finds worst of all is the fact that the Lord
does nothing about it (v. 2). The vigour of Habakkuk's words probably lies in the
fact that he is not just bemoaning the people's lot; he is actually praying -- and
prayer should never be contrived; it should come straight from the heart: "I say
to God simply what I want to say to Him, without using sweet words of beautiful
phrases, and He always hears and understands me. […] For me, in times of suf-
fering and times of joy, prayer is an impulse of the heart, a glance up to heaven,
an expression of gratitude and love" (St Therese of the Child Jesus, Autobiogra-
phial Writings, 25).
2:2-4. As if admitting that the prophet is right, God answers his questions. The
first point he makes clear is that when he promises something, it will happen:
time may pass, but his word will not pass away unfulfilled (vv. 2-3). And this de-
lay is a test of people's faithfulness (v. 4).
2:2-4. 마치 이 예언자가
올바르다는 것을 인정하듯이, 하느님께서는 그의 질문들에
답변하십니다. 당신께서 분명하게 하는 그 첫 번째는
당신께서 어떤 것을 약속하실 때,
그것은 일어날 것이라는 것입니다: 시간은 지날 것이나,
그러나 당신의 말씀은 구현되지
않고 없어지지 않을 것입니다(제2-3절). 그리고
이러한 지연은 사람들의 충실함
(faithfulness)에 대한 하나의 시험(a test)입니다(제4절).
The last verse here ("Behold … the righteous shall live by his faith") is important
in both the Jewish and Christian biblical traditions. Some rabbis saw it as a sum-
mary of all 613 commandments of the Law; the writers of the Qumran commen-
tary understood it to mean that he who kept the Law would escape the Judgment;
and in the New Testament it is quoted on a number of occasions in connexion
with the power of faith and the need for fortitude.
여기서 마지막 절["보라,
... 의인은 자신의 믿음으로 장차 살게 될 것이다(Behold ... the
righteous shall live by his faith)"]은 유다주의 및
그리스도교의 성경적 전통들
둘 다에 있어 중요합니다. 일부 라삐들은
이 절을 율법(the Law)의 613 계명들
모두의 요약으로 이해하였으며, 그리고 쿰란 주석(the
Qumran commentary)의
저자들은 이 절이 율법을 지키는 자는 최후의 심판(the Judgment)을 면할
(escape) 수
있을 것임을 뜻한다고 이해하였고, 그리고 신약 성경에서 이 절은
믿음의
힘(the power of faith) 및 용기(용덕)의
필요성(the need of fortitude)과
관련하여 여러 번의 경우들에 있어 인용되고 있습니다.
-----
번역자 주:
(1) 여기서 말하는 쿰란
주석(the Qumran commentary)은, 1QpHab (Cave
1,
Qumran, pesher, Habakkuk)로 알려진 하바쿡서에 대한
주석으로서, 1947년에 쿰란
동굴에서 발견된 사해 문서(Dead Sea Scrolls)의
일부를 말한다.
-----
However, the verse is difficult to translate; this can be seen in various transla-
tions and even in the way the text is quoted in the New Testament. The Letter to
the Hebrews 10:38 quotes this passage, working from the Greek translation, to
exhort Christians to persevere in the faith they have received: "My righteous one
shall live by faith, and if he shrinks back, my soul has no pleasure in him." Al-
though the author of Hebrews inverts the order of the original, the meaning is
unchanged.
그러나, 이 절은 번역하는
것이 힘든데, 이것은 다양한 번역본(translations)들에서
그리고 심지어 신약 성경에서 이 본문이 인용되고 있는
방식에서 발견될 수 있습니다.
히브리인들에게 보낸 서간 10,38은, 그리스어
번역본(즉, 칠십인역)으로부터 작업하여,
그리스도인들에게 그들이 이미 받아들인 믿음(faith) 안에서
인내할 것을 권고하기 위하여
이 부분을 다음과 같이 인용하고 있습니다: "나의
의인은 믿음으로 살리라. 그러나 뒤로
물러서는 자는 내 마음이 기꺼워하지 않는다." 비록
히브리서의 저자가 원문의 순서를
거꾸로 하고 있으나, 그 의미는 변화가 없습니다.
Similarly, "faith" ("faithfulness": note d) translates a very common word ('emu-
nah) which means stability, faithfulness, faith. It is a quality of God (Deut 32:4)
and also of those who honour him (2 Chron 19:9) and who are righteous in his
eyes (Prov 12:22). In Romans 1:17 and Galatians 3:11, St Paul quotes the se-
cond part of the Habakkuk verse ("the righteous shall live by his faith") applied
to the individual, to ground his teaching on justification by faith rather than by
the works of the Law. St Paul's use of the verse means that it is very important
from a Christian point of view.
마찬가지로, "믿음(faith)"
["성실함(faithfulness)": 주 d]은, 안정(stability),
성실함(faithfulness), 믿음(faith)을 의미하는, 매우 널리
쓰이는(common)
[히브리어] 단어('emunah')를
번역한 것입니다. 이것은
하느님의 한 본질
(a quality)이며(신명 32,4) 그리고
당신을 존경하는 자들의 한 본질이며
(2역대 19,9) 그리고 당신의 눈에 있어
의로운 자들의 한 본질입니다
(창세기 15,6; 잠언 12,22). 로마서 1,17과 갈라티아서
3,11에서, 성
바오로는,
율법의 일(works)들에 의한 것이라기 보다는 믿음에 의한 의화(justification
by faith rather than by the works of the
Law)에 대한 자신의 가르침의
기초를 두기 위하여, 개인에게
적용되는 하바쿡서 절의 두 번째 부분["의인은
자신의 믿음으로 장차 살게 될 것이다(the righteous shall live by his faith)"]을
인용합니다.
이 절에 대한 성 바오로의 사용은 이 절이 그리스도교의 관점에
있어 대단히 중요함을 뜻합니다.(*)
-----
(*) 번역자 주: 다음의 주소에
접속하면 이에 대한 글을 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/993.htm
-----
St Jerome's interpretation takes account of both the original audience and the
Christian readership:
"If your faith is weak and you begin to doubt that what was
promised will come
about, you will cause my soul great displeasure. But the just
man, who believes in
my word and never doubts the promises I make, will receive
eternal life as his reward
[…]. It is clear that these words contain a prophecy of
the coming of Christ. The
problem they contain will be resolved by him: sin will
triumph and punishment be
never-ending until He comes" (Commentarii in Abucuc, 2, 4).
성 예로니모(St. Jerome)의
해석은 원래의 청중 및 그리스도교 독자층 둘 다를 다음과
같이 고려합니다:
"만약에 그대의 믿음이 약하여
그리하여 약속되었던 바가 이루어질
것임을 그대가
의심하기 시작한다면, 그대는 나의 영혼에
커다란 불유쾌(displeasure)를
야기할 것입니다.
그러나, 나의 말을 믿어 그리하여 내가 한
약속들을 결코 의심하지 않는,
의로운 사람은
[...] 자신의 보상으로서 영원한 생명을 받을
것입니다. 이러한 표현들이
그리스도의
도래에 대한 예언을 포함하고 있는 것은
분명합니다. 그들이 가지고 있는
다음과 같은
문제는 당신에 의하여 해결될 것입니다: 죄는
승리할 것이며 그리하여
당신께서 오실
때까지 벌은 끝남이 없을 것입니다" [성 예로니모(St. Jerome),
Commentarii
in Abacuc, 2, 4].
The verse is similar in style to a proverb (or maxim), and can be readily applied to
the Christian life. For example, just as the New Testament says
of St Joseph that
he was a just man (cf. Mt 1:19), the Habakkuk passage can
be applied to him as
a sign that justice implies faith:
"To be just is not simply a
matter of obeying rules. Goodness should grow from the
inside; it should be deep
and vital – for 'the just man lives by faith' (Hab 2:4). These
words, which later became a frequent subject of St Paul's meditation, really did apply
in the case of
St Joseph. He didn't fulfill the will of God in a routine or perfunctory way;
he did
it spontaneously and wholeheartedly. For him, the law which every practising
Jew
lived by was not a code or a cold list of precepts, but an expression of the will
of
the living God. So he knew how to recognize the Lord's voice when it came to him
so unexpectedly and so surprisingly" (St. J. Escriva, Christ is Passing By, 41).
이 절은 양식에 있어 한 개의 격언(a proverb) [혹은
금언(maxim)]과 비슷하며, 그리고
그리스도인들의 삶에 쉽사리(readily) 적용될 수 있습니다.
예를 들어, 신약 성경이
성 요셉(St. Joseph)에 대하여 그가 의로운 사람이었다고
말하는 것(마태오 복음서 1,19
를 참조하라)과 꼭 마찬가지로, 하바쿡서의
이 구절은 정의(justice, 의로움)가 믿음
(faith)을 뜻하는 하나의 표지(a sign)로서 다음과 같이 그에게 적용될
수 있습니다:
"의롭고자 함이 단순히 규정들을 지키는 문제만은 아닙니다. 선함이
내면으로부터
성장하여야 하며, 그리고 그것은 깊어야 하며 그리고 긴요하여야(vital)
하는데, 이는
의인은 믿음으로 살기(하바쿡 2,4) 때문입니다. 나중에 성 바오로의 묵상의 한
개의
빈번한 주제(subject)가 되었던 이러한 표현들은 정말로 성 요셉의 경우에 꼭
들어맞습니다
(apply). 그는 하느님의 뜻을 판에 박힌 혹은 형식적인 방식으로 실현하지
않았으며,
그는 이 뜻을 자발적으로 그리고 전심(專心)으로(wholeheartedly) 실현하였습니다.
그에게 있어, 실천하는 모든 유다인이 생활의 지침으로 삼았던 율법은 하나의 법전
(a
code) 혹은 규범들의 차가운 목록이 아니라, 살아계신 하느님의 뜻의 한
표현이었습니다.
그래서 주님의 음성이 전혀 예상 밖으로 그리고 대단히 놀랍게 그에게 들려왔을
때에
어떻게 인식하여야 하는지를 그는 알고 있었습니다" [성 호세마리아 에스크리바
(St.
Escrivá), Christ Is Passing By, 41].
2nd Reading: 2 Timothy 1:6-8, 13-14
Response to grace
---------------------------
[6] Hence I remind you to rekindle the gift of God that is within you through the
laying on of my hands; [7] for God did not give us a spirit of timidity but a spirit
of power and love and self control.
St Paul, herald of the Gospel
------------------------------------------
[8] Do not be ashamed then of testifying to our Lord, nor of me his prisoner, but
take your share of suffering for the gospel in the power of God.
[13] Follow the pattern of the sound words which you have heard from me, in the
faith and love which are in Christ Jesus; [14] guard the truth that has been entrus-
ted to you by the holy Spirit who dwells within us.
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Commentary:
6. "The gift of God" is the priestly character which Timothy received on the day
of his ordination. St Paul is using very graphic and precise language; by the sa-
crament of Order a divine gift is conferred on the priest; it is like an ember which
needs to be revived from time to time in order to make it glow and give forth the
warmth it contains. St Thomas Aquinas comments that "the grace of God is like
a fire, which does not glow when it is covered by ashes; the same thing happens
when grace is covered over in a person by sluggishness or natural fear" (Com-
mentary on 2 Tim, ad loc.).
The gifts which God confers on the priest "are not transitory or temporary in him,
but stable and permanent, attached as they are to an indelible character, impres-
sed on his soul, by which he is made a priest forever (cf. Ps 109:4), in the like-
ness of Him in whose priesthood he has been made to share" (Pius XI, Ad catho-
lici sacerdotii, 17).
"The laying on of my hands": see the note on 1 Tim 4:14.
Note from 1 Tim 4:14: The "laying on of hands" is another technical expression.
Jesus used this gesture many times (cf. Mt 9:18-19; 19:15; Mk 6:5; 7:32; 8:23-
25; 16:8; Lk 4:40; 13:13); the Apostles used it as a rite for bringing down the Ho-
ly Spirit (Acts 8:17; 19:6). Here, as elsewhere in these letters, the laying on of
hands is the rite of priestly ordination (cf. 1 Tim 5:22; 2 Tim 1:6), whereby the
mission and powers of the person performing the rite are passed on, thereby en-
suring continuity of priesthood. In 2 Timothy 1:6, a parallel text, it says "through
the laying on of my hands"; whereas here it says "when the elders laid their
hands on you". The participles "through" and "when" imply that the action of im-
position of hands is an essential part of the sacrament.
The Church has preserved intact the essential elements of the sacrament of Or-
der -- the laying on of hands and the consecrating words of the bishop (cf. Paul
VI, Apost. Const. "Pontificalis Romani recognitio", 18 July 1968).
7. The gift of God, received in the sacrament of Order by the laying on of hands,
includes sanctifying grace and sacramental grace, and the actual graces needed
for performing ministerial functions in a worthy manner. The Council of Trent uses
this text (vv. 6-7) when it solemnly defines that Priestly Order is a sacrament in-
stituted by Jesus Christ (cf. De Sacram. Ordinis, chap. 3).
The minister, then, must be courageous in performing his office: he should preach
the truth unambiguously even if it clashes with the surroundings; he should do so
with love, and be open to everyone despite their faults; with sobriety and modera-
tion, always seeing the good of souls, not his own advantage. Since the days of
the Fathers the Church has urged priests to develop these virtues: "Priests
should be compassionate", St Polycarp warns; "they should show mercy to all;
they should try to reclaim those who go astray, visit the sick, and care for the
poor, the orphan and the widow. They should be concerned always to do what
is honourable in the sight of God and men. They should avoid any show of anger,
any partiality or trace of greed. They should not be over-ready to believe ill of any-
one, not too severe in their censure, being well aware that we all owe the debt of
sin" (Letter to the Philippians, chap. 6).
13-14, In guarding that has been entrusted to him (cf. notes on 1 Tim 6:20 and
2 Tim 1:12), Timothy, like all the pastors of the Church, receives the supernatural
help of the Holy Spirit. "Guiding the Church in the way of all truth (cf. Jn 16:13)
and unifying her in communion and in the works of ministry, (the Spirit) bestows
upon her varied hierarchic and charismatic gifts, and in this way directs her; and
he adorns her with his fruits (cf. Eph 4:11-12; 1 Cor 12:4; Gal 5:22)" (Vatican II,
Lumen gentium, 4).
The Holy Spirit has been with the Church since the day of Pentecost, ever-active
in the sanctification of all believers. His action includes guaranteeing the faithful
transmission of the entire body of teaching revealed by God, ensuring that it be
unchanged in any way. The First Vatican Council teaches that the Holy Spirit
"was not promised to the successors of St Peter so that they by their own revela-
tion might make known some new teaching; he was promised so that by means
of his help they might reverently guard and faithfully expound the revelation trans-
mitted by the Apostles, that is, the deposit of faith" (Pastor aeternus, chap. 4).
Gospel Reading: Luke 17:5-10
The Power of Faith
----------------------------
[5] The apostles said to the Lord, "Increase our faith! [6] And the Lord said, "If
you had faith as a grain of mustard seed, you could say to this sycamore tree,
'Be rooted up, and be planted in the sea', and it would obey you.
Humble Service
-----------------------
[7] "Will any of you, who has a servant ploughing or keeping sheep, say to him
when he has come in from the field, 'Come at once and sit down at table'? [8]
Will he not rather say to him, 'Prepare supper for me, and gird yourself and serve
me, till I eat and drink; and afterward you shall eat and drink'? [9] Does he thank
the servant because he did what was commanded? [10] So you also, when you
have done all that is commanded you, say, 'We are unworthy servants; we have
only done what was our duty.'"
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Commentary:
1-3. Our Lord condemns scandal, that is, "any saying, action or omission which
constitute for another an occasion of sin" ("St. Pius X Catechism", 417). Jesus is
teaching two things here: the first is that scandal will "in fact" happen; the se-
cond, that it is a grave sin, as shown by the punishment it earns.
The reason why it is so serious a sin is that it "tends to destroy God's greatest
work, that of Redemption, through souls being lost; it kills one's neighbor's soul
by taking away the life of grace, which is more precious than the life of the body,
and it is the cause of a multitude of sins. This is why God threatens with the
most severe punishment those who cause others to stumble" ("ibid"., 418). See
Matthew 18:6-7; 18-8; 18:10.
"Take heed to yourselves": a serious warning, meaning that we should not be a
cause of scandal to others nor should we be influenced by the bad example
others give us.
People who enjoy authority of any kind (parents, teachers, politicians, writers,
artists, etc.) can more easily be a cause of scandal. We need to be on the alert
in this respect in view of our Lord's warning, "Take heed to yourselves."
2. Millstones were circular in shape with a large hole in the center. Our Lord's
description, therefore, was very graphic: it meant that the person's head just fit-
ted through the hole and then he could not get the stone off.
3-4. In order to be a Christian one must always, genuinely, forgive others. Also,
one has to correct an erring brother to help him change his behavior. But frater-
nal correction should always be done in a very refined way, full of charity; other-
wise we would humiliate the person who has committed the fault, whereas we
should not humiliate him but help him to be better.
Forgiving offenses -- which is something we should always do -- should not be
confused with giving up rights which have been justly violated. One can claim
rights without any kind of hatred being implied; and sometimes charity and jus-
tice require us to exercise our rights. "Let's not confuse the rights of the office
you hold with your rights as a person. The former can never be waived" (St. J.
Escriva, "The Way", 407).
Sincere forgiveness leads us to forget the particular offense and to extend the
hand of friendship, which in turn helps the offender to repent.
The Christian vocation is a calling to holiness, but one of its essential require-
ments is that we show apostolic concern for the spiritual welfare of others:
Christianity cannot be practiced in an isolated, selfish way. Thus, "if any one
among you wanders from the truth and some one brings him back, let him know
that whoever brings back a sinner from the error of his way will save his soul from
death and will cover a multitude of sins" (James 5:20).
5. "Increase our faith!": a good ejaculatory prayer for every Christian. "Omnia pos-
sibilia sunt credenti". Everything is possible for anyone who has faith.' The words
are Christ's. How is it that you don't say to Him with the Apostles: '"adauge no-
bis fidem"! increase my faith!'?" ("The Way", 588).
6. "I'm not one for miracles. I have told you that in the Holy Gospel I can find
more than enough to confirm my faith. But I can't help pitying those Christians --
pious people, 'apostles' many of them -- who smile at the idea of extraordinary
ways, of supernatural events. I feel the urge to tell them: Yes, this is still the
age of miracles: we too would work them if we had faith!" ("The Way", 583).
7-10. Jesus is not approving this master's abusive and arbitrary behavior: He is
using an example very familiar to His audience to show the attitude a person
should have towards his Creator: everything, from our very existence to the eter-
nal happiness promised us, is one huge gift from God. Man is always in debt to
God; no matter what service he renders Him he can never adequately repay the
gifts God has given him. There is no sense in a creature adopting a proud atti-
tude towards God. What Jesus teaches us here we see being put into practice
by our Lady, who replied to God's messenger (the Archangel Gabriel), "Behold,
I am the handmaid of the Lord" (Luke 1:38).
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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 우리말 번역에 대한
저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]