나바르 매일미사 독서/묵상

Tuesday

6th Week of Easter

1st Reading: Acts 16:22-34

Imprisonment of Paul and Silas
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[22] The crowd joined in attacking them; and the magistrates tore the garments
off them and gave orders to beat them with rods. [23] And when they had inflicted
many blows upon them, they threw them into prison, charging the jailer to keep
them safely. [24] Having received this charge, he put them into the inner prison
and fastened their feet in the stocks.

The Baptism of the Jailer
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[25] But about midnight Paul and Silas were praying and singing hymns to God,
and the prisoners were listening to them, [26] and suddenly there was a great
earthquake, so that the foundations of the prison were shaken; and immediately
all the doors were opened and every one's fetters were unfastened. [27] When the
jailer woke and saw that the prison doors were open, he drew his sword and was
about to kill himself, supposing that the prisoners had escaped. [28] But Paul cried
with a loud voice, "Do not harm yourself, for we are all here." [29] And he called for
lights and rushed in, and trembling with fear he fell down before Paul and Silas, [30]
and brought them out and said, "Men, what must I do to be saved?" [31] And they
said, "Believe in the Lord Jesus, and you will be saved, you and your household."
[32] And they spoke the word of the Lord to him and to all that were in his house.
[33] And he took them the same hour of the night, and washed their wounds, and
he was baptized at once with all his family. [34] Then he brought them up into his
house, and set food before them; and he rejoiced with all his household that he
had believed in God.

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

19-40. This is the first time St Paul comes into conflict with Gentiles. As might
be expected, the incident does not take the form of a riot, as happened in cities
of Asia Minor (13:50; 14:5, l9), but of a civil suit before local magistrates. The
people who bring the charge say nothing about their real reason--loss of profit.
They accuse Paul of two things. Their first charge is disturbance of the peace.
The second seems to be based on regulations forbidding Roman citizens to
practise alien cults, especially where these conflict with Roman custom. They
see Paul's exorcism and his preaching as an attempt to propagate what they
see as an unacceptable religion. It may well be that the charge also had to do
with specific prohibitions on the propagation of Judaism to non-Jews. However,
there is no hard evidence that any such prohibition existed; therefore, the charge
against Paul must have been based on regulations in the colony separating
Roman from alien religious practices.

23. St Paul refers specifically to this punishment in 1 Thess 2:2. It was one of
the three beatings mentioned in 2 Cor 11:25.

24. St John Chrysostom, reflecting on the punishment Paul and Silas underwent,
sees them as sitting or lying on the ground, covered with wounds caused by the
beating. He contrasts this suffering with the way many people avoid anything
which involves effort, discomfort or suffering: "How we should weep over the
disorders of our time! The apostles were subjected to the worst kinds of tribu-
lation, and here we are, spending our time in search of pleasure and diversion.
This pursuit of leisure and pleasure is the cause of our ruin. We do not see the
value of suffering even the least injury or insult for love of Jesus Christ.

"Let us remember the tribulations the saints experienced; nothing alarmed them
or scared them. Severe humiliations made them tough, enabled them to do God's
work. They did not say, if we are preaching Jesus Christ, why does he not come
to our rescue?" ("Hom. on Acts", 35).

25. Paul and Silas spend the night praying and singing hymns. Commenting on
this passage St John Chrysostom exhorts Christians to do the same and to
sanctify night-time rest: "Show by your example that the night-time is not just for
recovering the strength of your body: it is also a help in sanctifying your soul. [...]
You do not have to say long prayers; one prayer, said well, is enough. [...] Offer
God this sacrifice of a moment of prayer and he will reward you" ("Hom. on Acts",
36).

St Bede notes the example Paul and Silas give Christians who are experiencing
trials or temptations: "The piety and energy which fires the heart of the apostles
expresses itself in prayer and brings them to sing hymns even in prison. Their
praise causes the earth to move, the foundations to quake, the doors to open and
even their fetters to break. Similarly, that Christian who rejoices when he is happy,
let him rejoice also in his weakness, when he is tempted, so that Christ's strength
come to his aid. And then let him praise the Lord with hymns, as Paul and Silas
did in the darkness of their prison, and sing with the psalmist, 'Thou does encom-
pass me with deliverance' (Ps 32:7)" (St Bede, "Super Act Expositio, ad loc.").

30-34. This incident so affects the jailer with religious awe that he comes to be
converted. He has been helped to react in this way as a result of listening to the
prayers and hymns of the apostles: "Notice how the jailer reveres the apostles.
He opens his heart to them, when he sees the doors of the prison open.

He lights the way further with his torch, but it is another kind of torch that lights
up his soul. [...] Then he cleans their wounds, and his soul is cleansed from the
filth of sin. On offering them material food, he receives in return a heavenly one.
[...] His docility shows that he sincerely believed that all his sins had been for-
given" (Chrysostom, "Hom. on Acts", 36).

A person can meet up with God in all kinds of unexpected situations -in which
case he or she needs to have the same kind of docility as the jailer in order to
receive the grace of God through the channels which God has established, nor-
mally the sacraments.

33. As happened with Lydia and her family, the jailer's household is baptized
along with him. Noting that these families probably included children and infants,
the Magisterium of the Church finds support here for its teaching that baptism
of children is a practice which goes right back to apostolic times and is, as St
Augustine says, "a tradition received from the Apostles" (cf. "Instruction on
Infant Baptism", 20 October 1980, 4).

Gospel Reading: John 16:5-11

The Action of the Holy Spirit (Continuation)
-------------------------------------------------------------
(Jesus said to His disciples,) [5] "But now I am going to Him who sent Me; yet
none of you asks Me, `Where are You going?' [6] But because I have said these
things to you, sorrow has filled your hearts. [7] Nevertheless I tell you the truth:
it is to your advantage that I go away, for if I do not go away, the Counselor will
not come to you; but if I go, I will send Him to you. [8] And when He comes, He
will convince the world of sin and of righteousness and of judgment: [9] of sin,
because they do not believe in Me; [10] of righteousness, because I go to the
Father, and you will see Me no more; [11] of judgment, because the ruler of this
world is judged."

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

6-7. The thought that He is going to leave them saddens the Apostles, and our
Lord consoles them with the promise of the Paraclete, the Consoler. Later (vv.
20ff), He assures them that their sadness will turn into joy which no one can
take away from them. ***********
***********

6-7. 당신께서 그들에게 남겨두시려는 이 생각은 사도들을 슬프게 하며(saddens),
그리고 우리의 주님께서는, 위로자(the Consoler)이신, 보호자(the Paraclete, 즉 성
령)에 대한 약속으로써 그들을 위로합니다. 이후에(제20절과 이어지는 몇 개의 절들),
당신께서는 그들의 근심(sadness)이, 아무도 그들로부터 빼앗지 못할, 기쁨(joy)으로
바뀔 것임을 그들에게 확언하십니다(assures).

Jesus speaks about the Holy Spirit three times during the discourse of the Last
Supper. The first time (14:15ff), He says that another Paraclete (advocate, con-
soler) will come, sent by the Father, to be with them forever; secondly, He says
(14:26) that He Himself will send them, on behalf of the Father, the Spirit of truth
who will teach them everything; and now He unfolds for them the complete plan
of salvation and announces that the Holy Spirit will be sent once He ascends
into Heaven.

예수님께서는 최후의 만찬에서의 담론(discourse) 동안에 세 번 성령(the Holy Spirit)에
관하여 말씀하십니다. 첫 번에(14,15 및 이어지는 몇 개의 절들). 당신께서는 그들과
함께 영원히 있을, 성부(the Father)에 의하여 파견되는, 또 한 분의(another) 보호자
[Paraclete, 변호자(advocate), 위로자(consoler)가 장차 올 것임을 말씀하시며, 그리고
두 번째로, 당신 몸소, 성부를 대신하여, 모든 것을 장차 가르쳐주실, 진리의 영(the Spirit
of truth, 즉 성령)을 그들에게 장차 파견하실 것임을 당신께서 (14,26에서) 말씀하시며,
그리고 이제 당신께서는 구원(salvation)에 대한 완전한 계획을 그들을 위하여 드러내시며
(unfolds) 그리고 일단 당신께서 하늘(Heaven)로 승천하시자 마자 성령께서 파견되실
것임을 선포하십니다.

8-12. The word "world" here means all those who have not believed in Christ and
have rejected Him. These the Holy Spirit will accuse of sin because of their un-
belief. He will accuse them of unrighteousness because He will show that Jesus
was the Just One who was never guilty of sin (cf. John 8:46; Hebrews 4:15) and
therefore is in glory beside His Father. And, finally, He will indict them by demon-
strating that the devil, the prince of the world, has been overthrown through the
death of Christ, which rescues man from the power of the Evil One and gives him
grace to avoid the snares he lays.

8-12. "세상(world)"이라는 단어는 여기서 그리스도를 믿지 않아 왔던 자들 그리하여
당신을 거절해 왔던 자들 모두를 의미합니다. 이들을, 그들의 불신/회의(unbelief)(*)
때문에, 성령께서는 죄(sin)(**)의 이유로 장차 책망하실 것입니다(accuse of). 성령께서는
그들을, 예수님이 결코 죄가 없으셨던 분이시고 (요한 복음서 8,46 및 히브리 4,15 참조)
그리하여 그 결과 당신의 성부 옆에 영광 안에 계시는 분이심을 성령께서 장차 보이실
것이기 때문에, 불의로움(unrighteousness, 불의)(***)의 이유로 장차 책망하실
것입니다. 그리고, 끝으로, 성령께서는, 사람(man)을 사탄(the Evil One)의 힘으로부터
구출하고(rescues) 그리고 사탄이 배치한 역할(shares)들을 피하기(avoid) 위한 은총
(grace)을 사람에게 제공하는, 그리스도의 죽음(the death of Christ)을 통하여
세상의 우두머리(the prince of the world)인 악마(the devil)가 이미 꺼꾸러뜨려졌음을
입증함으로써, 그들을 장차 기소할(indict) 것입니다.

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(*) 번역자 주: "믿지 않음/불신/회의(unbelief)" 이라는의 그리스도교 신학적 정의
(definition)는 다음의 글들에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1267.htm
http://ch.catholic.or.kr/pundang/4/soh/1273.htm

(**) 번역자 주: "죄(sin)" 라는 용어의 그리스도교 신학적 정의(definition)는 다음의
글에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1141.htm

(***) 번역자 주: "정의(justice)", 즉, "의로움(righteousness)" 이라는 용어의 그리스도교
신학적 정의(definition)는 다음의 글들에 있다:
http://ch.catholic.or.kr/pundang/4/soh/justice_concept_error.htm
-----
　

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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.