나바르 매일미사 독서/묵상

Friday

12th Week of Ordinary Time

(I) 1st Reading: Genesis 17:1, 9-10, 15-22

The Renewal of the Covenant: Abram's Name is Changed
---------------------------------------------------------------------------- [1] When Abram was ninety-nine years old the LORD appeared to Abram, and
said to him, "I am God Almighty; walk before me, and be blameless.

[9] And God said to Abraham, "As for you, you shall keep my covenant, you
and your descendants after you throughout their generations. [10] This is my co-
venant, which you shall keep, between me and you and your descendants after
you: Every male among you shall be circumcised.

Abahram Will Have a Son by Sarah
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[15] And God said to Abraham, "As for Sarai your wife, you shall not call her
name Sarai, but Sarah shall be her name. [16] I will bless her, and moreover I
will give you a son by her; I will bless her, and she shall be a mother of nations;
kings of peoples shall come from her." [17] Then Abraham fell on his face and
laughed, and said to himself, "Shall a child be born to a man who is a hundred
years old? Shall Sarah, who is ninety years old, bear a child?" [18] And Abra-
ham said to God, "O that Ishmael might live in thy sight!" [19] God said, "No,
but Sarah your wife shall bear you a son, and you shall call his name Isaac. I
will establish my covenant with him as an everlasting covenant for his descen-
dants after him. [20] As for Ishmael, I have heard you; behold, I will bless him
and make him fruitful and multiply him exceedingly; he shall be the father of
twelve princes, and I will make him a great nation. [21] But I will establish my
covenant with Isaac, whom Sarah shall bear to you at this season next year."
[22] When he had finished taking with him, God went up from Abraham.

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

17:1-27. If previously, in chapter 15, the text stressed the way the promise was
linked to God's covenant with Abraham, it now shows the duties it placed on the
patriarchs and their descendants -- to be holy, to acknowledge the one true God
and to practise the rite of circumcision. The covenant, as we have seen, had its
origin in an initiative on God's part, but it also commits man. In Abraham’s case
this commitment involves in accepting circumcision as a commandment from
God to himself and his descendants.

17:1. "El-Shaddai” is the name the patriarchs often gave to God (cf 28:3; 35:11;
43:14; 48:3; 49:25), because the name "Yahweh” had not yet been revealed (cf.
Ex 3:13-14). Following the earliest Greek version (the Septuagint) it is usually
translated as "God Almighty” (which is the RSV practice), although it could also
mean ‘‘God of the mountains’’ or "God of abundance”. By recording the names
the patriarchs used when referring to God or invoking him, the Bible is, on the
one hand, identifying the God the patriarchs worshipped with Yahweh, the God
of the Sinai Covenant; and on the other hand, it is showing the way God reveals
himself gradually over the course of time.

God asks Abraham to live in his presence and to be perfect. The two things are
closely connected: "This is the only way to avoid falling.’’ Clement of Alexandria
points out: "being conscious that God is always at our side” ("Paedagogus," 3,
33, 3). This is the first time in the Bible that God tells a human being to be per-
fect, "blameless”. This call, here addressed to Abraham, will be extended by
Jesus to all mankind (cf. Mt 5:48).

17:5. Abraham is the first person in biblical history to have his name changed by
God. By doing this God is conferring a new personality and a new mission, as
can be seen from the meaning of his new name, ‘‘father of a multitude of nations’’.

This name, therefore, is linked to the promise attached to the Covenant; from
now on, the entire personality of the patriarch stems from the Covenant and is
subservient to it. Abraham is the "father of the Covenant”; in the light of New Tes-
tament revelation St Paul will interpret this new name of Abraham as having a
connexion with Gentiles converted to Christianity (cf. Rom 4:17). This name,
"father of a multitude of nations" becomes, therefore, a prophetic announcement
of the fact that the non-Jewish world will in due course become part of the people
of the New Covenant, the Church.

17:10-14. Circumcision, which consists in a circular cutting of part of the foreskin,
may originally have been a sexual and marriage initiation rite of a type widespread
in the ancient Near East. Reasons of hygiene may have played a part in its use.
The people of Israel regarded it as a divine commandment involved in the Cove-
nant, and as a distinguishing mark to show membership of the people of God. It
is easy to see why Christian tradition regards circumcision as prefiguring Bap-
tism. "Jesus 'circumcision', on the eighth day after his birth (cf. Lk 2:21), is the
sign of his incorporation into Abraham’s descendants, into the people of the co-
venant. It is the sign of his submission to the Law (cf. Gal 4:4) and his deputa-
tion to Israel’s worship, in which he will participate throughout his life. This sign
prefigures that ‘circumcision of Christ’ which is Baptism (Col 2:11-13)" "(Cate-
chism of the Catholic Church, 527)". In the new economy of salvation that sign
would no longer serve any purpose: ‘For in Christ Jesus neither circumcision
nor uncircumcision is of any avail, but faith working through love" (Gal 5:6).

17:15-22. The carrying into effect of God’s plan (cf. the promise in chap. 15) is
going to exceed Abraham's expectations. True, he already does have a son, lsh-
mael, by the slave-girl Hagar according to the customs of the time, that is, in ac-
cord with human laws and recourses. But it is not through this son that God is
going to keep his promise, but through a son to be born of Sarah, and whose
birth will clearly reveal the power of God.

Sarah, Abraham's wife, is also going to have a direct involvement in the way the
promise is fulfilled. And so she too is going to be given a new name, to show the
new personality she acquires by sharing directly in God's designs through her
motherhood. This is what Abraham is now told.

Abraham ‘s laugh (as also Sarah’s in the next chapter: cf. 18:12-14) conveys the
astonishment the announcement causes (it seems unbelievable); it is also con-
nected with the name of the child who will he born -- Isaac (cf. the note on 21: 1-
7). However, Abraham keeps on thinking in terms of the son he already has, lsh-
mael. He too will be the recipient of divine blessings: he will become the father of
a great nation, the lshmaelites, or Arabs. But the patriarch is now asked for a
new act of faith in God despite the fact that they are both old, to expect Sarah to
give birth to a son, who will be the protagonist in the Covenant, just like his father.
God's actions, in effect, surpass man's expectations.
------
**********

(II) 1st Reading: 2 Kings 25:1-12

Siege of Jerusalem and capture of Zedekiah
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[1] And in the ninth year of his reign. in the tenth month, on the tenth day of the
month, Nebuchadnezzar king of Babylon came with all his army against Jeru-
salem, and laid siege to it; and they built siegeworks against it round about. [2]
So the city was besieged till the eleventh year of King Zedekiah. [3] 0n the ninth
day of the fourth month the famine was so severe in the city that there was no
food for the people of the land. [4] Then a breach was made in the city; the king,
with all the men of war fled by night by the way of the gate between the two walls,
by the king’s garden, though the Chaldeans were around the city. And they went
in the direction of the Arabah. [5] But the army of the Chaldeans pursued the
king, and overtook him in the plains of Jericho; and all his army was scattered
from him. [6] Then they captured the king, and brought him up to the king of
Babylon at Riblah, who passed sentence upon him. [7] They slew the sons of
Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in
fetters, and took him to Babylon.

Jerusalem is laid waste. The second deportation
----------------------------------------------------------------------
[8] In the fifth month, on the seventh day of the month—which was the nineteenth
year of King Nebuchadnezzar, king of Babylon—Nebuzaradan, the captain of the
bodyguard, a servant of the king of Babylon, came to Jerusalem. [9] And he
burned the house of the Lord, and the king’s house and all the houses of Jerusa-
lem; every great house he burned clown. [10] And all the army of the Chaldeans,
who were with the captain of the guard, broke down the walls around Jerusalem.
[11] And the rest of the people who were left in the city and the deserters who had
deserted to the king of Babylon, together with the rest of the multitude, Nebuzara-
dan the captain of the guard carried into exile. [12] But the captain of the guard
left some of the poorest of the land to be vinedressers and ploughmen.

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

25:1-21. Three themes stand out in this account of the fall of Jerusalem— the
fate of the king and his sons (vv. 1-7), the despoiling of the temple (vv. 13-17),
and the transportation of the inhabitants (vv. 8-12, 18-21). To those deported
earlier (cf. 24:14-16) must now he added the people of the land (v. 19). This
means that those who remain (estimated at ten or fifteen thousand in all Judah)
become great landowners and, perhaps for this very reason, people well disposed
towards the Babylonians.

25:1-7. More detailed information about the siege of Jerusalem is provided by
the prophets Jeremiah and Ezekiel, who were witnesses of the tragedy (cf. Jer
39:1-10; 52; Ezek 17:11-21). The exact dates of the siege are unclear despite
the information given in 2 Kings. Most probably the siege began at the start of
588 and lasted until the summer of 587. At some stage the pharaoh sent assis-
tance to Judah, who was his ally (cf. Ezek 17:15-18; Lam 4:17), causing the
Babylonians to raise the siege temporarily (cf. Jer 37:5—11). But once they had
defeated the Egyptians, the siege was continued until hunger forced the king and
his army to flee (vv. 6-7). Zedekiah could have avoided the terrible punishment
that ensued if he had listened to the prophet Jeremiah, who was pressing him
to surrender to the Babylonians (cf. Jer 38:14-28).

25:8-21. The fall of Jerusalem and the burning of the temple were events that
could never be effaced from Jewish memory: the day was probably 14 August
587.

The objects plundered (vv. 13-17) are those mentioned in 1 Kings 7, which deals
with the furnishing of the temple by Solomon. The burning and looting mean that
that temple has ceased to be the place chosen by the Lord for his name to dwell
(cf. 1 Kings 8:16-29): the glory of the Lord has left it (cf. Ezek 10:18-22). The
stage initiated by David and Solomon when the presence of the Lord manifested
itself in the temple of Jerusalem has come to an end. All that remains there is
ruin and desolation, although from that site prayer will arise to petition the Lord
(cf. Ps 74). The author of 2 Kings puts on record the summary execution of
some of the priests and army men (vv. 18-21) to show that all is over.

The destruction of the temple shows its transitory character: it is easy now to
see that God did not unconditionally commit himself to stay in that place: he ex-
pected faithfulness, and did not receive it. Later Jewish tradition will recognize
this and, although the temple will be rebuilt after the exile, religious worship will
be offered there (cf. Ezra 3:1-13), the conviction will grow, inspired by God, that
salvation will reach the people not through the temple but through the fidelity of
a servant of the Lord who will obediently take upon himself the punishment war-
ranted by the people’s sins (cf. 42:1-9; 52:13-53:12). Jesus Christ will be that
suffering servant, and in him the presence of God among men will find a new
and enduring temple (cf. 2:11-22). An ancient Christian commentator notes that
“those temporal institutions which came into existence as prefigurations of this
present reality were only imperfect and partial images and signs of what we now
behold before us; once the reality presents itself, its image is eclipsed: just
when the king arrives, no one venerates his image and ignores his presence”
(Homilae paschale).

Gospel Reading: Matthew 8:1-4

The Curing of a Leper
-------------------------------
[1] When He (Jesus) came down from the mountain, great crowds followed Him;
[2] and behold, a leper came to Him and knelt before Him, saying, "Lord, if You
will, You can make me clean." [3] And He stretched out His hand and touched
him, saying, "I will; be clean." And immediately his leprosy was cleansed. [4]
And Jesus said to him, "See that you say nothing to anyone; but go, show your-
self to the priest, and offer the gift that Moses commanded, for a proof to the
people.

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

Chapters 8 and 9 of St. Matthew deal with a series of miracles worked by our
Lord. The first Christians had vivid experience of the fact that the glorified Jesus
was still present in His Church, confirming its teaching by signs, by miracles
(Mark 16:20; Acts 14:3).

성 마태오(St. Matthew)의 복음서의 제8-9장들은 우리의 주님에 의하여 일으켜졌던
일련의 기적들을 다루고 있습니다. 첫 번째 그리스도인들은 영광스럽게 되신 예수님께서,
표징(signs)들로써, 기적(miragles)들로써,(*) 교회의 가르침을 확증하시면서, 당신의
교회 안에 여전히 현존하셨다는 사실에 대한 생생한 경험을 하였습니다 (마르코 복음서
16,20; 사도행전 14,3).

-----
(*) 번역자 주: "이적(wonders)들, 기적(miracles)들, 그리고 표징(signs)들 사이의
차이점들 및 상호 관계들은 다음에 있으니 참고하라:
http://ch.catholic.or.kr/pundang/4/soh/809.htm
-----

And so, St. Matthew, after giving the nucleus of Jesus' public teaching in the Ser-
mon on the Mount (Chapters 5-7), goes on now to gather a number of miracles to
support our Lord's words. Some commentators call this section--Chapters 8 and
9--"the works of the Messiah", paralleling what they called "the words of the Mes-
siah" (the Discourse on the Mount). In Chapters 5-7 we see Jesus as the su-
preme lawgiver and master who teaches with divine authority, a unique authority
superior to that held by Moses and the prophets. Now, in Chapters 8 and 9, He
is shown as endowed with divine authority over disease, death, the elements and
evil spirits. These miracles worked by Jesus Christ accredit the divine authority
of His teaching.

그래서 또한(and so), 성 마태오는, 산상 설교에서 예수님의 공적 가르침의 핵심
(제5-7장)을 제공한 후에, 우리의 주님의 말씀들을 지지하는(support) 몇 개의
기적들을 모으기를 이제 계속합니다. 일부 주석자들은 이 부분, 즉 제8-9장들을,
"메시아의 말씀들"(산상 설교)로 그들이 부르는 바에 병행시켜, "메시아의 위업들"로
부릅니다. 제5-7장들에서 우리는, 모세와 예언자들에 의하여 유지되었던 바로 그
권위보다 우월한 한 개의 유일한 권위인, 하느님의 권위와 함께 가르치시는, 최고의
법률 제정자(lawgiver) 및 스승(master)으로서의 예수님을 봅니다. 이제, 제8-9장들
에서, 당신께서는 질병, 죽음, 정령(the elements)들 및 악한 영들 위에 하느님의
권위를 타고나신(endowed with) 분으로서 보여지고 있습니다. 예수 그리스도에
의하여 행해졌던 이러한 기적들은 당신의 가르침에 대한 하느님의 권위를
승인합니다(accredit).

1. The Gospel draws attention, for the third time, to the huge crowds that flocked
to Jesus: literally, "many multitudes followed Him". This shows the popularity
He had achieved: He was so popular that the Sanhedrin (the great council of the
Jewish nation) dared not arrest Him for fear of what the people would do (cf. Mat-
thew 21:46; 26:5; Mark 14:2). Later on, they would accuse Him before Pilate of
stirring up the whole country from Judea to Galilee. And we will see Herod Anti-
pas' eagerness to meet Jesus, of whom he has heard so much (cf. Matthew
14:1). In contrast to this huge popularity, we find the elders opposing Him and
deceiving the people into calling for Jesus' execution (cf. Matthew 27:20-22).

1. 이 복음서는, 세 번째로, 예수님께로 모였던 커다란 군중에게로 주의를 쏠리게
합니다: 글자 그대로, "많은 군중이 그분을 따랐다". 이것은 다음과 같이 그분께서
이미 성취하셨던 평판(popularity)을 보여줍니다: 그분께서는 평판이 대단히 좋아서
그 결과 최고 의회[유다 민족의 의회(great council)]도 사람들이 무엇을 할지 두려움
때문에 감히 그분을 체포하지 못하였습니다 (마태오 복음서 21,46; 26,5; 마르코 복음서
14,2를 참조하라). 나중에, 그들은 빌라도(Pilate) 앞에 그분을 유다(Judea) 지역부터
갈릴래아 지역까지 전체 지역을 선동한 이유로 고발할 것입니다. 그리고 우리는,
예수님에 대하여 이미 대단히 많이 들었던(마태오 복음서 14,1을 참고하라), 예수님을
만나고자 하는 헤로데 안티파스(Herod Antipas)의 열망을 보게 될 것입니다. 이러한
엄청난 평판과는 대조적으로, 우리는 원로들이 그분을 반대하며 그리고 예수님의
처형을 위한 요청에까지 사람들을 속이는 것을 발견합니다 (마태오 복음서 27,20-22를
참조하라).

2. The Fathers have taken the following meaning from this cure: leprosy is a vivid
image of sin: it is ugly, disgusting, very contagious and difficult to cure. We are
all sinners and we are all in need of God's forgiveness and grace (cf. Romans 3:
23-24). The leper in the Gospel knelt down before Jesus, in all humility and
trust, begging to be made clean. If we have recourse to our Savior with that kind
of faith, we can be sure that He will cure the wretchedness of our souls. We
should often address Christ with this short prayer, borrowed from the leper: "Lord,
if You will, You can make me clean."

2. 교부들은 이 치유로부터 다음과 같은 의미를 이해해 왔습니다: 나병(leprosy)은
죄의 생생한 모습이다: 그것은 추하고, 메스꺼워지며, 전염성이 있고 그리고 치유가
어렵다. 우리는 모두가 죄인들이며 그리고 우리는 모두가 하느님의 용서와 은총을
필요로 합니다(로마 3,23-24를 참조하라). 이 복음서에서 나병 환자는, 깨끗하게
되기를 간청하면서, 모든 겸손과 신뢰 안에서, 예수님 앞에 무릎을 꿇었습니다. 우리가
바로 이러한 종류의 믿음과 함께 우리의 구세주께 의존한다면, 우리는 당신께서 우리의
영혼들의 비참함(wretchedness)을 치유하실 것임을 확신할 수 있습니다. 우리는,
이 나병 환자로부터 빌려온, 다음과 같은 짧은 기도와 함께 자주 예수님을 불러야만
합니다: "주님! 주님께서는 하고자 하시면 저를 깨끗하게 하실 수 있습니다."

4. According to the Law of Moses (Leviticus 14), if a leper is cured of his disease,
he should present himself to a priest, who will register the cure and give him a cer-
tificate which he needs to be reintegrated into the civil and religious life of Israel.
Leviticus also prescribes the purifications and sacrifice he should offer. Jesus'
instruction to the leper is, then, in keeping with the normal way of fulfilling what
the laws laid down.

4. 모세 율법(레위 제14장)에 따르면, 나병 환자가 자신의 병으로부터 치유되면,
그는 자기 자신을 사제에게 제시하여야만 하며, 이 사제는 이 치유된 자를 등록하고
그리고 이스라엘의 시민적 및 종교적 삶 안쪽으로 다시 통합되기 위하여 그가 필요로
하는 확인서를 그에게 발급할 것입니다. 레위기는 정화 행위(the purifications)들과
그가 봉헌하여야만 하는 제물을 또한 규정하고 있습니다. 따라서, 이 나병 환자에 대한
예수님의 지시는 이 율법이 규정하였던 바를 실행함이라는 통상적 방식과 일치합니다.
　

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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.