Friday

2nd Week of Easter


1st Reading: Acts 5:34-42

Gamaliel's Intervention
-----------------------
[34] But a Pharisee in the council named Gamaliel, a teacher of the law, held
in honor by all the people, stood up and ordered the men to be put outside for
a while. [35] And he said to them, "Men of Israel, take care what you do with
these men. [36] For before these days Theudas arose, giving himself out to be
somebody, and a number of men, about four hundred, joined him; but he was
slain and all who followed him were dispersed and came to nothing. [37] After
him Judas the Galilean arose in the days of the census and drew away some
of the people after him; he also perished, and all who followed him were scat-
tered. [38] So in the present case I tell you, keep away from these men and
let them alone; for this plan or this undertaking is of men, it will fail; [39] but
if it is of God, you will not be able to overthrow them. You might even be found
opposing God!"

The Apostles Are Flogged
------------------------
[40] So they took his advice, and when they had called in the Apostles, they
beat them and charged them not to speak in the name of Jesus, and let them
go. [41] Then they left the presence of the council, rejoicing that they were
counted worthy to suffer dishonor for the Name. [42] And every day in the
temple and at home they did not cease teaching and preaching Jesus as the
Christ.

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

34-39. Gamaliel had been St. Paul's teacher (cf. 22:3). He belonged to a
moderate grouping among the Pharisees. He was a prudent man, impartial and
religiously minded. The Fathers of the Church often propose him as an example
of an upright man who is awaiting the Kingdom of God and dares to defend the
Apostles.

"Gamaliel does not say that the undertaking is of man or of God; he recommends
that they let time decide. [...] By speaking in the absence of the Apostles he was
better able to win over the judges. The gentleness of his word and arguments,
based on justice, convinced them. He was almost preaching the Gospel. Indeed,
his language is so correct that he seemed to be saying: Be convinced of it: you
cannot destroy this undertaking. how is it that you do not believe? The Christian
message is so impressive that even its adversaries bear witness to it" (St. John
Chrysostom, "Hom. on Acts", 14).

This commentary seems to be recalling our Lord's words, "He that is not against
us is for us" (Mark 9:40). Certainly, Gamaliel's intervention shows that a person
with good will can discern God's action in events or at least investigate objectively
without prejudging the issue.

The revolts of Theudas and Judas are referred to by Flavius Josephus (cf.
"Jewish Antiquities", XVIII, 4-10; XX, 169-172), but the dates he gives are vague;
apparently these events occurred around the time of Jesus' birth. Both Theudas
and Judas had considerable following; they revolted against the chosen people
having to pay tribute to foreigners such as Herod and Imperial Rome.

40-41. Most members of the Sanhedrin are unimpressed by Gamaliel's argu-
ments; they simply decide to go as far as they safely can: they do not dare to
condemn the Apostles to death; but, in their stubborn opposition to the Gospel
message, they decree that they be put under the lash in the hope that this will
keep them quiet. However, it has just the opposite effect.

"It is true that Jeremiah was scourged for the word of God, and the Elijah and
other prophets were also threatened, but in this case the Apostles, as they
did earlier by their miracles, showed forth the power of God. He does not say
that they did not suffer, but that they rejoiced over having to suffer. This we
can see from the boldness afterwards: immediately after being beaten they
went back to preaching" (Chrysostom, "Hom. on Acts", 14).

The Apostles must have remembered our Lord's words, "Blessed are you when
men revile you and persecute you and utter all kinds of evil against you falsely
on My account. Rejoice and be glad, for so men persecuted the prophets who
were before you" (Matthew 5:11-12).

42. The Apostles and the first disciples of Jesus were forever preaching, with the
result that very soon all Jerusalem was filled with their teaching (cf. verse 28).
These early brethren are an example to Christians in every age: zeal to attract
others to the faith is a characteristic of every true disciple of Jesus and a conse-
quence of love of God and love of others: "You have but little love if you are not
zealous for the salvation of all souls. You have but poor love if you are not eager
to inspire other apostles with your craziness" ([St] J. Escriva, "The Way", 796).

Gospel Reading: John 6:1-15

The Miracle of the Loaves and Fish
----------------------------------
[1] After this Jesus went to the other side of the Sea of Galilee, which is the Sea
of Tiberias. [2] And a multitude followed Him, because they saw the signs which
He did on those who were diseased. [3] Jesus went up into the hills, and there
sat down with His disciples. [4] Now the Passover, the feast of the Jews, was at
hand. [5] Lifting up His eyes, then, seeing that a multitude was coming to Him,
Jesus said to Philip, "How are we to buy bread, so that these people may eat?"
[6] This He said to test them, for He Himself knew what He would do. [7] Philip
answered Him, "Two hundred denarii would not buy enough bread for each of
them to get a little." [8] One of His disciples, Andrew, Simon Peter's brother,
said to Him, [9] "There is a lad here who has five barley loaves and two fish; but
what are they among so many?" [10] Jesus said, "Make the people sit down."
Now there was much grass in the place; so men sat down, in number about
five thousand. [11] Jesus then took the loaves, and when He had given thanks,
He distributed them to those who were seated; so also the fish, as much as
they wanted. [12] And when they had eaten their fill, He told His disciples,
"Gather up the fragments left over, that nothing may be lost." [13] So they
gathered them up and filled twelve baskets with fragments from the five barley
loaves, left by those who had eaten. [14] When the people saw the sign which
He had done, they said, "This is indeed the prophet who is to come into the
world!"

[15] Perceiving then that they were about to come and take Him by force to
make Him king, Jesus withdrew again to the hills by Himself.

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

1. This is the second lake formed by the river Jordan. It is sometimes described
in the Gospels as the "Lake of Gennesaret" (Luke 5:1), because that is the
name of the area on the north-eastern(*) bank of the lake, and sometimes as the
"Sea of Galilee" (Matthew 4:18; 15:29; Mark 1:16; 7:31), after the region in which
it is located. St. John also calls it the "Sea of Tiberias" (cf. 21:1), after the city
of that name which Herod Antipas founded and named after the Emperor Tiberius.
In Jesus' time there were a number of towns on the shore of this lake--Tiberias,
Magdala, Capernaum, Bethsaida, etc.--and the shore was often the setting for
His preaching. 

-----
(*) 게시자 주: {오류 한 개] 여기서 "north-eastern"(북동)은 명백한 지리학적 
오류이며, "north-western"(북서)으로 바로잡야져야 할 것이다. "나바르 성경 주석서"에 
이러한 오류가 있다는 것은 참으로 믿기 어렵다. 그리고, 예를 들어, 다음의 주소에 
접속하면, 이것이 오류임을, "나바르 성경 주석서"의 해설을 통하여 또한 확인할 수 
있다: 
http://ch.catholic.or.kr/pundang/4/navarre/a_ot_15.htm 
-----

2. Although St. John refers to only seven miracles and does not mention others
which are reported in the Synoptics, in this verse and more expressly at the end
of the Gospel (20:30; 21:25) he says that the Lord worked many miracles; the
reason why the evangelist, under God's inspiration, chose these seven must
surely be because they best suited His purpose--to highlight certain facets of
the mystery of Christ. He now goes on to recount the miracle of the multiplica-
tion of the loaves and the fish, a miracle directly connected with the discourses
at Capernaum in which Jesus presents Himself as "the bread of life" (6:35, 48).

4. St. John's Gospel often mentions Jewish feasts when referring to events in
our Lord's public ministry--as in the case here (cf. "The Dates of the Life of our
Lord Jesus Christ", in the "The Navarre Bible: St. Mark", pp. 49ff, and "Introduc-
tion to the Gospel according to St. John", pp. 13ff above).

Shortly before this Passover Jesus works the miracle of the multiplication of
the loaves and the fish, which prefigures the Christian Easter and the mystery
of the Blessed Eucharist, as He Himself explains in the discourse, beginning
at verse 26 in which He promises Himself as nourishment for our souls.

5-9. Jesus is sensitive to people's material and spiritual needs. Here we see
Him take the initiative to satisfy the hunger of the crowd of people who have
been following Him.

Through these conversations and the miracle He is going to work, Jesus also
teaches His disciples to trust in Him whenever they meet up with difficulties in
their apostolic endeavors in the future: they should engage in them using what-
ever resources they have--even if they are plainly inadequate, as was the case
with the five loaves and two fish. He will supply what is lacking. In the Christian
life we must put what we have at the service of our Lord, even if we do not think
it amounts to very much. He can make meager resources productive.

"We must, then, have faith and not be dispirited. We must not be stopped by
any kind of human calculation. To overcome the obstacles we have to throw
ourselves into the task so that the very effort we make will open up new paths"
([St] J. Escriva, "Christ Is Passing By", 160).

10. The evangelist gives us an apparently unimportant piece of information:
"there was much grass in the place." This indicates that the miracle took place
in the height of the Palestinian spring, very near the Passover, as mentioned in
verse 4. There are very few big meadows in Palestine; even today there is one
on the eastern bank of the Lake of Gennesaret, called El-Batihah, where five
thousand people could fit seated: it may have been the site of this miracle.

11. The account of the miracle begins with almost the very same words as
those which the Synoptics and St. Paul use to describe the institution of the
Eucharist (cf. Matthew 26:26; Mark 14:22; Luke 22:19; 1 Corinthians 11:25).
This indicates that the miracle, in addition to being an expression of Jesus'
mercy towards the needy, is a symbol of the Blessed Eucharist, about which
our Lord will speak a little later on (cf. John 6:26-59).

12-13. The profusion of detail shows how accurate this narrative is--the names
of the Apostles who address our Lord (verses 5,8), the fact that they were barley
loaves (verse 9), the boy who provided the wherewithal (verse 9) and, finally,
Jesus telling them to gather up the leftovers.

This miracle shows Jesus' divine power over matter, and His largesse recalls the
abundance of messianic benefits which the prophets had foretold (cf. Jeremiah
31:14).

Christ's instruction to pick up the leftovers teaches us that material resources are
gifts of God and should not be wasted: they should be used in a spirit of poverty
(cf. note on Mark 6:42). In this connection Paul VI pointed out that "after liberally
feeding the crowds, the Lord told His disciples to gather up what was left over,
lest anything should be lost (cf. John 6:12). What an excellent lesson in thrift --
in the finest and fullest meaning of the term--for our age, given as it is to waste-
fulness! It carries with it the condemnation of a whole concept of society wherein
consumption tends to become an end in itself, with contempt for the needy, and
to the detriment, ultimately, of those very people who believed themselves to be
its beneficiaries, having become incapable of perceiving that man is called to a
higher destiny" ([Pope] Paul VI, "Address to Participants at the World Food
Conference", 9 November 1974).

14-15. The faith which the miracle causes in the hearts of these people is still
very imperfect: they recognize Him as the Messiah promised in the Old Testa-
ment (cf. Deuteronomy 18:15), but they are thinking in terms of an earthly,
political messianism; they want to make Him king because they think the
Messiah's function is to free them from Roman domination.

Our Lord, who later on (verses 26-27) will explain the true meaning of the multi-
plication of the loaves and the fish, simply goes away, to avoid the people pro-
claiming Him for what He is not. In His dialogue with Pilate (cf. John 18:36) He
will explain that His kingship "is not of this world": "The Gospels clearly show
that for Jesus anything that would alter His mission as the Servant of Yahweh
was a temptation (cf. Matthew 4:8: Luke 4:5). He does not accept the position
of those who mixed the things of God with merely political attitudes (cf. Matthew
22:21; Mark 12:17; John 18:36). [...] The perspective of His mission is much
deeper. It consists in complete salvation through transforming, peacemaking,
pardoning, and reconciling love. There is no doubt, moreover, that all this makes
many demands on the Christian who wishes truly to serve his least brethren, the
poor, the needy, the outcast; in a word, all those who in their lives reflect the
sorrowing face of the Lord (cf. "Lumen Gentium", 8)" ([Pope] John Paul II,
"Opening Address to the Third General Conference of Latin American Bishops",
28 January 1979).

Christianity, therefore, must not be confused with any social or political ideology,
however excellent. "I do not approve of committed Christians in the world forming
a political-religious movement. That would be madness, even if it were motivated
by a desire to spread the spirit of Christ in all the activities of men. What we have
to do is put God in the heart of every single person, no matter who he is. Let us
try to speak then in such a way that every Christian is able to bear witness to the
faith he professes by example and word in his own circumstances, which are de-
termined alike by his place in the Church and in civil life, as well as by ongoing
events.

"By the very fact of being a man, a Christian has a full right to live in the world. If
he lets Christ live and reign in his heart, he will feel--quite noticeably--the saving
effectiveness of our Lord in everything he does" ([St] J. Escriva, "Christ Is Passing
By", 183).

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