나바르 매일미사 독서/묵상

Saturday

12th Week of Ordinary Time

(I) 1st Reading: Genesis 18:1-15

The Apparition of God at Mamre
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[1] And the Lord appeared to him (Abraham) by the oaks of Mamre, as he sat at
the door of his tent in the heat of the day. [2] He lifted up his eyes and looked,
and behold, three men stood in front of him. When he saw them, he ran from the
tent door to meet them and bowed himself to the earth, [3] and said, "My lord, if
I have found favor in your sight, do not pass by your servant. [4] Let a little water
be brought, and wash your feet, and rest yourselves under the tree, [5] while I
fetch a morsel of bread, that you may refresh yourselves, and after that you may
pass on--since you have come to your servant." So they said, "Do as you have
said." [6] And Abraham hastened into the tent to Sarah, and said, "Make ready
quickly three measures of fine meal, knead it, and make cakes. [7] And Abra-
ham ran to the herd, and took a calf, tender and good and gave it to the servant,
who hastened to prepare it. [8] Then he took curds, and milk, and the calf which
he had prepared, and set it before them; and he stood by them under the tree
while they ate.

Isaac's Birth is Promised
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[9] They said to him, "Where is Sarah your wife?" And he said, "She is in the
tent." [10a] The Lord said, "I will surely return to you in the spring, and Sarah
your wife shall have a son." And Sarah was listening at the tent door behind him.
[11] Now Abraham and Sarah were old, advanced in age; it had ceased to be
with Sarah after the manner of women. [12] So Sarah laughed to herself, saying,
"After I have grown old, and my husband is old, shall I have pleasure?" [13] The
Lord said to Abraham, "Why did Sarah laugh, and say, 'Shall I indeed bear a
child, now that I am old?' [14] Is anything too hard for the Lord? At the appointed
time I will return to you, in the spring, and Sarah shall have a son." [15] But Sa-
rah denied, saying, "I did not laugh"; for she was afraid. He said, "No, but you
did laugh."

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

18:1-19:38. These two episodes--God's appearance to Abraham at Mamre and
the destruction of Sodom--form a single account. Once again we can see the
sort of relationship that obtains between God and Abraham; this time, what is
emphasized is not just the promise of a son for Sarah, but also the patriarch's
intercession on behalf of Sodom and Gomorrah. This intercession saves Lot and
his family (cf. 19:29). Thus, Abraham is already a blessing for all the descendants
of Lot. This narrative is quite colorful, and includes some curious little details --
making it one of the most popular passages in the story of the patriarchs.

18:1-15. This new appearance of God to Abraham is somewhat mysterious: the
three men stand for God. When Abraham speaks to them, sometimes he addres-
ses them in the singular (as if there were one person there: cf. v. 3), and some-
times in the plural (as if there were three: cf. v. 4). That is why some Fathers in-
terpreted this appearance as an early announcement of the mystery of the Holy
Trinity; others, following Jewish tradition (cf. Heb 13:2) take these personages to
be angels. The sacred text says that one of the three men (Yahweh, apparently)
stays with Abraham (cf. v. 22), while the other two, who are referred to as angels,
go to Sodom (cf. 19:1). Although the early chapters of Genesis do not expressly
talk about the creation of angels, that creation can be read into the word "hea-
vens" in Gen 1:1: "at the beginning of time, God created out of nothing both types
of creatures, spiritual and corporeal, that is, angelic and earthly," says Lateran
Council IV ("De Fide Catolica"). In Holy Scripture angels are mentioned as being
servants and messengers of God, and, despite the way they are sometimes des-
cribed, such as in this passage, they should be understood as being purely spiri-
tual, personal and immortal creatures, endowed with intelligence and will. "Angels
have been present since creation (cf. Job 38:7, where the angels are called 'sons
of God') and throughout the history of salvation, announcing this salvation from
afar or near and serving the accomplishment of the divine plan: they closed the
earthly paradise (cf. Gen 3:24); protected Lot (cf. Gen 19); saved Hagar and her
child (cf. Gen 21:17); stayed Abraham's hand (cf. Gen 22.11); communicated the
law by their ministry (cf. Acts 7:53); led the people of God (cf. Ex 23:20-23); an-
nounced births (cf. Judg 13) and callings (cf. Judg 6:11-24; Is 6:6); and assisted
the prophets (cf. 1 Kings 19:5), just to cite a few examples. Finally, the angel
Gabriel announced the birth of the Precursor and that of Jesus himself (cf. Lk
1:11-26)" ("Catechism of the Catholic Church", 332).

In the general context of Genesis, this episode points up the new situation crea-
ted by the Covenant. God speaks to Abraham directly, as he spoke to Adam be-
fore he committed sin. Abraham, for his part, receives God through his hospita-
lity, and God again promises that Sarah will have a son (now specifying when
the child will be born). "Because Abraham believed in God and walked in his pre-
sence and in covenant with him (cf. Gen 15:6; 17:1-2), the patriarch is ready to
welcome a mysterious Guest into his tent. Abraham's remarkable hospitality at
Mamre foreshadows the annunciation of the true Son of the promise (cf. Gen 18:
1-15; Lk 1: 26-38). After that, once God has confided his plan, Abraham's heart
is attuned to his Lord's compassion for men and he dares to intercede for them
with bold confidence (cf. Gen 18:16-33)" (ibid., 2571).

18:6. The measure mentioned here, a "seah" (pl. "seim") is a measure of dry
grain (cf. 1 Sam 25:18; 2 Kings 7:1, 16, 18) which was probably a third of an
ephah, that is, about seven liters or two gallons.

18:10. "In the spring"; this could also be translated as "next year". Literally, "the
time of life", which some interpret as "the time of a woman's pregnancy", that is,
nine months.
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(II) 1st Reading: Lamentations 2:2, 10-14, 18-19

Second lament: Zion’s misfortunes and their causes
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[2] The Lord has destroyed without mercy
all the habitations of Jacob;
in his wrath he has broken down
the strongholds of the daughter of Judah:
he has brought down to the ground in dishonour
the kingdom and its rulers.

[10] The elders of the daughter of Zion
sit on the ground in silence;
they have cast dust on their heads
and put on sackcloth;
the maidens of Jerusalem
have bowed their heads to the ground.

[11] My eyes are spent with weeping;
my soul is in tumult:
my heart is poured out in grief
because of the destruction of the daughter of my people,
because infants and babes faint
in the streets of the city.

[12] They cry to their mothers.
“Where is bread and wine?”
as they faint like wounded men
in the streets of the city.
as their life is poured out
on their mothers’ bosom.

[13] What can I say for you, to what compare you,
O daughter of Jerusalem?
What can I liken to you, that I may comfort you,
O virgin daughter of Zion?
For vast as the sea is your ruin;
Who can restore you?

[14] Your prophets have seen for you
false and deceptive visions;
they have not exposed your iniquity
to restore your fortunes,
but have seen for you oracles
false and misleading.

[18] Cry aloud to the Lord!
O daughter of Zion!
Let tears stream down like a torrent
day and night!
Give yourself no rest,
your eyes no respite!

[19] Arise, cry out in the night,
at the beginning of the watches!
Pour out your heart like water
before the presence of the Lord!
Lift your hands to him
for the lives of your children,
who faint for hunger
at the head of every street.

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Commentary:

2:1-22. The second lamentation begins and ends with explicit references to the
main reason for all Zion’s misfortunes -- the anger of God (vv 1 and 22), that is,
his just indignation at the sins of the people. However, the main body of the poem
is a meditation containing reflections on the prospects of conversion. St Thomas
points out that there are two parts to the poem: “In the first part of the poem, the
disgrace of the destruction is lamented (vv. 1-7); in the second part, the grace of
God’s mercy is implored” (Postilla super Threnos, 2).

The poem begins by describing the fall of Jerusalem (vv. 1-9). Using bold imagery,
the author describes the defeat of the Jews and the destruction of the temple as
something done not so much by the Chaldeans as by the Lord himself, who be-
came “like an enemy” to Israel (v. 5), rejected the temple and its rites (vv. 6-7),
and deprived the city of its defences (vv. 8-9). It then goes on to show the reader
just how things were in the city at the time -- no law, no princes, no prophets (v.
9), no food (vv. 11-12), nothing but silence and weeping (vv. 10-11). Such being
the scene, the inspired writer reproaches Jerusalem on a number of counts (vv.
13-19) -- the apathy of its prophets (v. 14), the city’s failure to turn back to God;
it has become the object of jeers and mockery. But it must not stay like that; it
must be converted to the Lord, by making anguished prayer (vv. 18-19) -- prayer
like that of the sacred writer (vv. 20-22) which stresses that Israel is still the Lord’s
chosen people.

Jerusalem’s plight, then, is a punishment from God. Still, the severest reproach
of all is that addressed to the prophets. The false prophets lulled the people into
a false sense of security instead of calling them to conversion (v. 14); as Olym-
piodorus glosses the text, “they do not tell you the truth by which you would
recognize your sins and repent [...]. On the contrary, they read you false
prophecies and use vain arguments to drive you further from God” (Fragmenta in
Lamentationes, 2, 14). On the other hand, the true word of God has been borne
out: it is not surprising that v. 17 should be quoted when reminding Church pas-
tors of their responsebilities: “The good pastor should know when to keep silent
through discretion and when it is important to speak, so that he will never speak
of what should not be said nor fail to speak when it must be said. As indiscreet
speech can lead to sin; imprudent silence can leave those who were in need of
teaching to wallow in their sin. It often happens that imprudent pastors are afraid
to tell the truth openly because they fear that they will lose the respect of their
people. The pastor who is afraid to tell his people the truth turns his back on
them by his silence. He builds a wall for the house of Israel, to keep out those
who would destroy the flock; but when the people have sinned, as is said else-
where in Scripture: Your prophets have seen for you false and deceptive visions;
they have not exposed your iniquity to restore your fortunes (Lam 2:14)” (St
Gregory the Great, Regula pastoralis, 2, 4).

Gospel Reading: Matthew 8:5-17

The Centurion's Faith
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[5] As He (Jesus) entered Capernaum, a centurion came forward to Him, be-
seeching Him [6] and saying, "Lord, my servant is lying paralyzed at home, in
terrible distress." [7] And He said to him, "I will come and heal him." [8] But the
centurion answered Him, "Lord, I am not worthy to have You come under my roof;
but only say the word, and my servant will be healed. [9] For I am a man under
authority, with soldiers under me; and I say to one, 'Go,' and he goes, and to
another, 'Come,' and he comes and to my slave, 'Do this,' and he does it." [10]
When Jesus heard him, He marvelled, and said to those who followed Him, "Tru-
ly, I say to you,not even in Israel have I found such faith. [11] I tell you, many will
come from east and west and sit at table with Abraham, Isaac, and Jacob in the
Kingdom of Heaven, [12] while the sons of the kingdom will be thrown into the
outer darkness; there men will weep and gnash their teeth." [13] And to the cen-
turion Jesus said, "Go; be it done for you as you have believed." And the servant
was healed at that very moment.

A Number of Cures
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[14] And when Jesus entered Peter's house, He saw his mother-in-law lying sick
with fever; [15] He touched her hand, and the fever left her, and she rose and
served Him. [16] That evening they brought to Him many who were possessed
with demons; and He cast out the spirits with a word, and healed all who were
sick. [17] This was to fulfill what was spoken by the prophet Isaiah, "He took
our infirmities and bore our diseases."

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

5-11. "Centurion": an officer of the Roman army in control of one hundred men.
This man's faith is still an example to us. At the solemn moment when a Chris-
tian is about to receive Jesus in the Blessed Sacrament, the Church's liturgy
places on his lips and in his heart these words of the centurion, to enliven his
faith: Lord, I am not worthy...".

5-11. "백인대장(centurion)": 백명의 군인(men)들을 지배하고 있는 로마 군대의 장교를
말합니다. 이 사람의 믿음은 우리에게 여전히 하나의 모범입니다. 성체성사(the Blessed
Sacrament)에서 그리스도인이 예수님을 받아 먹고자 할 무렵인 엄숙한 순간에, 교회의
전례는 그의 믿음을 활기 띠게 하고자 그의 입술과 그의 본심 안에 이 백인대장의 바로
이 표현들을 다음과 같이 배치합니다: "주님, 제 안에 주님을 모시기에 합당치 않사오나
한 말씀만 하소서. 제가 곧 나으리이다."

The Jews of this time regarded any Jew who entered a Gentile's house as con-
tracting legal impurity (cf. John 19:28; Acts 11:2-3). This centurion has the defe-
rence not to place Jesus in an embarrassing position in the eyes of His fellow
Israelites. He shows that he is convinced that Jesus has the power over disease
and illness; he suggests that if Jesus just says the word, He will do what is nee-
ded without having actually to visit the house; he is reasoning, in a simple, logi-
cal way, on the basis of his own professional experience. Jesus avails of this
meeting with a Gentile believer to make a solemn prophecy to the effect that His
Gospel is addressed to the world at large; all men, of every nation and race, of
every age and condition, are called to follow Christ.

당시의 시대의 유다인들은 이방인의 집에 들어가는 유다인을 율법적 불결에 걸리는
것으로 간주하였습니다(요한 복음서 18,28; 사도행전 11,2-3을 참조하라). 이 백인대장은
예수님을 당신의 동료인 이스라엘인들의 눈에 있어 당혹스러운 위치에 처하지 않게
하고자 하는 존경의 뜻(deference)을 가지고 있습니다. 그는 예수님께서 질병과 병고를
지배하는 힘을 가지고 계심을 그가 확신하고 있음을 나타내고 있으며, 그리고 예수님께서
단지 한 말씀만 하시면, 자신의 집을 실제로 방문함 없이도 요구되는 바를 당신께서 행하실
것임을 암시하고 있으며, 그리고 그는 예수님께서, 다음과 같이, 당신의 복음이 전체로서의
세상을 향하고 있음이라는 취지로 엄숙한 예언을 하시고자, 이방인과의 이러한 만남을
쓸모가 있게 하심을, 자신 고유의 직업적 경험에 근거하여, 간단하고 논리적인 방식으로,
추론하고 있는 중입니다: 모든 나라와 인종의, 모든 나이와 조건의, 사람들 모두는
그리스도를 따르도록 요청 받고 있습니다.

14-15. After his body--or soul--is healed, everyone is called to "rise up" from his
previous position, to serve Jesus Christ. No laments, no delays; instead one
should make oneself immediately available to the Lord.

14-15. 자신의 몸 혹은 영혼이 치유된 이후에, 모든 이는, 예수 그리스도를 섬기기 위하여,
자신의 이전의 위치로부터 "일어 날" 것이 요청됩니다. 아무런 슬픔들 없이, 아무런 지연들
없이, 대신에 우리는 우리 자신을 즉시 주님께 쓸모 있도록 하여야만 합니다.

16-17. The expulsion of evil spirits is one of the main signs of the establishment
of the Kingdom of God (cf. Matthew 12:8). Similarly, the healing of diseases,
which ultimately are the result of sin, is one of the signs of the "works of the
Messiah" proclaimed by the prophets (cf. Isaiah 29:18; 35:5-6).

16-17. 악령들의 축출은 하느님의 나라의 설립에 대한 주된 표징들 중의 하나입니다(마태오
복음서 12,8을 참조하라). 마찬가지로, 궁극적으로 죄의 결과인 질병들의 치유는 예언자들에
의하여 선포되었던 "메시아의 일들"에 대한 표징들 중의 하나입니다(이사야 29,18; 35,5-6을
참조하라).

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번역자 주: 오늘의 복음 말씀은 대림 제1주간 월요일 복음 말씀을 포함한다.
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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.