나바르 매일미사 독서/묵상

8th Sunday in Ordinary Time, Cycle C (다해 연중 제8주일)

1st Reading: Sirach 27:4-7

The importance of effective speech
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[4] When a sieve is shaken, the refuse remains;
so a man’s filth remains in his thoughts.
[5] The kiln tests the potter's vessels;
so the test of a man is in his reasoning.
[6] The fruit discloses the cultivation of a tree;
so the expression of a thought discloses the cultivation of a man's mind.
[7] Do not praise a man before you hear him reason,
for this is the test of men.

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Commentary: 　

26:28-27:30. From the point of view of themes, it is not easy to see any particular
unity to this passage, or indeed unified parts within it. As on other occasions,
the proverbs here vary often derive from popular wisdom and thus encourage the
reader to go beyond a superficial understanding of his situation to a realization
that his ideas and actions have consequences that may rebound upon him
(cf., for example vv. 25-30). However the underlying purpose of the sacred writer
is a religious one -- teaching people not to sin (cf. 26:28-27:1), to do nothing
hateful to the Lord (cf. 27:24), to pursue justice always (cf. 27:8).

There is also in these verses a call to know when to speak and when to listen
(27:11-21). The wise man is sensible and prudent: you can identify him by how
he speaks. He has the great skill of knowing how to speak the truth in the right
way at the right time, so that his conversation is always pleasant and sensitive,
even when others try to lower the moral tone. “Charity and respect for the truth
should dictate the response to every request for information or communication.
The good and safety of others, respect for privacy, and the common good are
sufficient reasons for being silent about what ought not be known, or for making
use of a discreet language. The duty to avoid scandal often commands strict
discretion. No one is bound to reveal the truth to someone who does not have
the right to know it. (cf. Sir 27:17; Prov 25:9-10)” (Catechism of the Catholic
Church, 2489).

2nd Reading: 1 Corinthians 15:54-58

The manner of the resurrection of the dead
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[54] When the perishable puts on the imperishable, and the mortal puts on immortality,
then shall come to pass the saying that is written:
"Death is swallowed up in victory."
[55] "O death, where is thy victory?
O death, where is thy sting?"
[56] The sting of death is sin, and the power of sin is the law. [57] But thanks
be to God, who gives us the victory through our Lord Jesus Christ. [58] Therefore,
my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord,
knowing that in the Lord your labor is not in vain.

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Commentary:

54-58. The chapter ends with the words of joy and thanksgiving to God for the tre-
mendous benefits bought by the death and resurrection of our Lord, benefits which
result from his victory over those enemies which had made man their slave – sin,
death and the devil. Jesus Christ, by dying on the cross – offering himself to God
the Father in atonement for all the offences of mankind – has conquered sin and
the devil, who attained power through sin. And his victory was completed by his
resurrection, which routed death. This has made it possible for his elect to be
raised in glory, and is the cause of their resurrection. "In Christ", Bl. John Paul
II explains, "justice is done to sin at the price of his sacrifice, of his obedience
'even to death' (Phil 2:8). He who was without sin, 'God made him to be sin for
our sake' (2 Cor 5:21). Justice is also brought to bear upon death, which from the
beginning of man's history has been allied to sin. Death has justice done to it at
the price of the death of the one who was without sin and who alone was able –
by means of his own death – to inflict death upon death (cf. 1 Cor 15:54f) […]. In
this way the cross, the Cross of Christ, in fact, makes us understand the deepest
roots of evil, which are fixed in sin and death; thus the Cross becomes an escha-
tological sign. Only in the eschatological fulfillment and definitive renewal of the
world will love conquer, in all the elect, the deepest sources of evil, bringing as its
fully mature fruit the kingdom of life and holiness and glorious immortality.

The foundation of this eschatological fulfillment is already contained in the Cross
of Christ and in his death. The fact that Christ 'was raised the third day' (1 Cor 15:
4) constitutes the final sign of the messianic mission, a sign that perfects the en-
tire revelation of merciful love in a world that is subject to evil. At the same time it
constitutes the sign that foretells 'a new heaven and a new earth' (Rev 21:1) when
God 'will wipe away every tear from their eyes and death shall be no more, neither
shall there be mourning nor crying nor pain any more, for the former things have
passed away' (Rev 21:4)" (Dives in misericordia, 8).

56-57 The Apostle here provides a summary of his teaching on the connections
between death, sin and the Mosaic Law, a teaching which is given in a much
more elaborate form in chaps 5-7 of his Letter to the Romans. Sin is the sting
of death in the sense that death entered the world through sin (cf. Rom 5:12) to
do harm to men. Sin, in its turn, grew as a result of and was reinforced by the
Mosaic Law: the Law did not induce people to sin but it was the occasion of in-
crease in sin in the sense that made it plainer where good lay and yet did not
provide the grace to enable man to avoid sin (cf. Commentary on 1 Cor, ad loc.).
　

Gospel Reading: Luke 6:39-45

Integrity
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[39] He (Jesus) told them a parable: "Can a blind man lead a blind man? Will they
not both fall into a pit? [40] A disciple is not above his teacher, but every one when
he is fully taught will be like his teacher. [41] Why do you see the speck that is in
your brother's eye, but do not notice the log that is in your eye? [42] Or how can
you say to your brother, `Brother, let me take out the speck that is in your eye,'
when you yourself do not see the log that is in your eye? You hypocrite, first take
the log out of your own eye, and then you will see clearly to take out the speck
that is in your brother's eye." [43] "For no good tree bears bad fruit, nor again
does a bad tree bear good fruit; [44] for each tree is known by its own fruit. For
figs are not gathered from thorns, nor are grapes picked from a bramble bush.
[45] The good man out of the good treasure of his heart produces good, and the
evil man out of his evil treasure produces evil; for out of the abundance of the
heart his mouth speaks.

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Commentary:

43-44 To distinguish the good tree from the bad tree we need to look at the fruit
the tree produces (deeds) and not at its foliage (words). “For there is no lack of
people here on earth who, on being approached, turn out to be nothing but large,
shiny, glossy leaves. Foliage, just foliage and nothing more. Meanwhile, many souls
are looking at us hoping to satisfy their hunger, which is a hunger for God. We must
not forget that we have all the resources we need. We have sufficient doctrine and
the grace of God, in spite of our wretchedness” (J. Escrivá, Friends of God, 51).

45 Jesus is giving us two similes — that of the tree which, if it is good, produces good
fruit, and that of the man, who speaks of those things he has in his heart. “The
treasure of the heart is the same as the root of the tree,” St Bede explains. “A person
who has a treasure of patience and of perfect charity in his heart yields excellent fruit:
he loves his neighbour and has all the other qualities Jesus teaches; he loves his
enemies, does good to him who hates him, blesses him who curses him, prays for
him who calumniates him, does not react against him who attacks him or robs him;
he gives to those who ask, does not claim what they have stolen from him, wishes
not to judge and does not condemn, corrects patiently and affectionately those who
err. But the person who has in his heart the treasure of evil does exactly the opposite:
he hates his friends, speaks evil of him who loves him and does all the other things
condemned by the Lord” (In Lucae Evangelium expositio, II, 6).

[Below is a commentary on a similar theme from Matthew 7:1-5:]

1. Jesus is condemning any rash judgments we make maliciously or carelessly
about our brothers' behavior or feelings or motives. "Think badly and you will not
be far wrong" is completely at odds with Jesus' teaching.

In speaking of Christian charity St. Paul lists its main features: "Love is patient
and kind [...]. Love bears all things, believes all things, hopes all things, endures
all things" (1 Corinthians 13:4, 5, 7). Therefore, "Never think badly of anyone, not
even if the words or conduct of the person in question give you good grounds for
doing so" (St. J. Escriva, "The Way", 442).

"Let us be slow to judge.--Each one sees 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" ("ibid"., 451).

1-2. As elsewhere, the verbs in the passive voice ("you will be judged", "the mea-
sure you will be given") have God as their subject, even though He is not explicitly
mentioned: "Do not judge others, that you be not judged by God". Clearly the
judgment referred to here is always a condemnatory judgment; therefore, if we do
not want to be condemned by God, we should never condemn our neighbor. "God
measures out according as we measure out and forgives as we forgive, and comes
to our rescue with the same tenderness as He sees us having towards others"
(Fray Luis de Leon, "Exposicion Del Libro De Job", chapter 29).

3-5. A person whose sight is distorted sees things as deformed, even though in
fact they are not deformed. St. Augustine gives this advice: "Try to acquire those
virtues which you think your brothers lack, and you will no longer see their defects,
because you will not have them yourselves" ("Enarrationes In Psalmos", 30, 2, 7).
In this connection, the saying, "A thief thinks that everyone else is a thief" is in
line with this teaching of Jesus.

Besides: "To criticize, to destroy, is not difficult; any unskilled laborer knows how
to drive his pick into the noble and finely-hewn stone of a cathedral. To construct
that is what requires the skill of a master" (St. J. Escriva, "The Way", 456).

43-44. To distinguish the good tree from the bad tree we need to look at the fruit
the tree produces (deeds) and not at its foliage (words). "For there is no lack of
people here on earth who, on being approached, turn out to be nothing but large,
shiny, glossy leaves. Foliage, just foliage and nothing more. Meanwhile, many
souls are looking at us hoping to satisfy their hunger, which is a hunger for God.
We must not forget that we have all the resources we need. We have sufficient
doctrine and the grace of God, in spite of our wretchedness" (St. J. Escriva,
"Friends of God", 51).

45. Jesus is giving us two similes--that of the tree which, if it is not good, pro-
duces good fruit, and that of the man, who speaks of those things he has in his
heart. "The treasure of the heart is the same as the root of the tree," St Bede
explains. "A person who has a treasure of patience and of perfect charity in his
heart yields excellent fruit; he loves his neighbor and has all the other qualities
Jesus teaches; he loves his enemies, does good to him who hates him, blesses
him who curses him, prays for him who calumniates him, does not react against
him who attacks him or robs him; he gives to those who ask, does not claim what
they have stolen from him, wishes not to judge and does not condemn, corrects
patiently and affectionately those who err. But the person who has in his heart
the treasure of evil does exactly the opposite: he hates his friends, speaks evil
of him who loves him and does all the other things condemned by the Lord" ("In
Lucae Evangelium Expositio", II, 6).

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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].