나바르 매일미사 독서/묵상

Monday

13th Week of Ordinary Time

(I) 1st Reading: Genesis 18:16-33

Abraham Intercedes For Sodom
----------------------------
[16] then the men set out from there, and they looked toward Sodom; and
Abraham went with them to set them on their way. [17] The Lord said, "Shall
I hide from Abraham what I am about to do, [18] seeing that Abraham shall
become a great and mighty nation, and all the nations of the earth shall
bless themselves by him? [19] No, for I have chosen him, that he may charge
his children and his household after him to keep the way of the Lord by
doing righteousness and justice; so that the Lord may bring to Abraham what
he has promised him." [20] Then the Lord said, "Because the outcry again
Sodom and Gomorrah is great and their sin is very grave, [21] I will go down
to see whether they have done altogether according to the outcry which has
come to me; and if not, I will know."

[22] So the men turned from there, and went toward Sodom; but Abraham
still stood before the Lord. [23] Then Abraham drew near and said, "Wilt thou
indeed destroy the righteous with the wicked? [24] Suppose there are fifty
righteous within the city; wilt thou then destroy the place and not spare it
for the fifty righteous who are in it? [25] Far be it from thee to do such a
thing, to slay the righteous with the wicked, so that the righteous fare as
the wicked! Far be that from thee! Shall not the Judge of all the earth do
right?" [26] And the Lord said, "If I find at Sodom fifty righteous in the
city, I will spare the whole place for their sake." [27] Abraham answered,
"Behold, I have taken upon myself to speak to the Lord, I who am but dust
and ashes. [28] Suppose five of the fifty righteous are lacking? Wilt thou
destroy the whole city for lack of five?" And he said, "I will not destroy
it if I find forty-five there." [29] Again he spoke to him, and said, "Suppose
forty are found there." He answered, "For the sake of forty I will not do it."
[30] Then he said, "Oh let not the Lord be angry, and I will speak. Suppose
thirty are found there." He answered, "I will not do it, if I find thirty there."
[31] He said, "Behold, I have taken upon myself to speak to the Lord.
Suppose twenty are found there." He answered, "For the sake of twenty
I will not destroy it." [32] Then he said, "Oh let not the Lord be angry, and
I will speak again but this once. Suppose ten are found there." He answered,
"For the sake of ten I will not destroy it." [33] And the Lord went his way,
when he had finished speaking to Abraham; and Abraham returned to his
place.

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

18:16-33. When interceding for Sodom and Gomorrah, Abraham argues in
terms of collective responsibility, as understood in ancient times in Israel: the
entire people shared the same fate even though not all of them sinned, for
the sin some affected all. According to that way of looking at things, if there
were enough just people in the city (Abraham did not dare go below ten) God
would not have destroyed it. This way of thinking also shows how the salvation
of many (even if they are sinners) can come through the faithfulness of a few,
thereby preparing the way to see how the salvation of all mankind is brought
about by the obedience of one man alone, Jesus Christ.

The final outcome of this episode shows that, even though he destroys these
cities, God saves the righteous who live in them. God does not punish the
just man along with the sinner (as Abraham thought); a person is allowed to
perish or is saved depending on his personal behavior. This truth, which is
found in the Bible from the start, will be given special emphasis in the
teaching of the prophets, particularly Jeremiah and Ezekiel (cf. Jer 31:29-30;
Ezek 18), who stress individual and personal responsibility before God.
**************

(II) 1st Reading: Amos 2:6-10, 13-16

Against Israel
--------------------
[6] Thus says the Lord:
"For three transgressions of Israel,
and for four. I will not revoke the punishment;
because they sell the righteous for silver,
and the needy for a pair of shoes –
[7] they that trample the head of the poor into the dust of the earth,
and turn aside the way of the afflicted;
a man and his father go in to the same maiden.
so that my holy name is profaned;
[8] they lay themselves down beside every altar
upon garments taken in pledge;
and in the house of their God they drink
the wine of those who have been fined.

[9] Yet I destroyed the Amorite before them,
whose height was like the height of the cedars,
and who was as strong as the oaks;
I destroyed his fruit above,
and his roots beneath.
[10] Also I brought you up out of the land of Egypt,
and led you forty years in the wilderness,
to possess the land of the Amorite.

[13] "Behold, I will press you down in your place,
as a cart full of sheaves presses down.
[14] Flight shall perish from the swift,
and the strong shall not retain his strength,
nor shall the mighty save his life;
[15] he who handles the bow shall not stand,
and he who is swift of foot shall not save himself,
nor shall he who rides the horse save his life;
[16] and he who is stout of heart among the mighty
shall flee away naked in that day," says the Lord

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

2:4-16. This passage contains a brief oracle on Judah (vv. 4-5) and another on
Israel (vv. 6-16). The oracle against Judah is less severe than the previous ones
and the one in vv. 6-16, which are more generic in tone; for this reason, some
authors think that it must be a later addition. It reproaches Judah for breaking
the commandments of the Law and for being unfaithful to God.

The oracle against Israel, on the other hand, is much longer and more explicit.
It mentions Israel's transgressions (and then punishment) and also the benefits
that the people have received from God. These transgressions will be referred to
throughout the book (cf. 3:1-9:10). They were largely to do with injustice towards
the poor (synonymous with the righteous: cf. v. 6) and the needy (vv. 6-7); incest
or idolatry (v. 7) and aberrant forms of worship (v. 8). They commit these crimes,
forgetting how good God has been to them -- setting them free from bondage in
Egypt (v. 10), giving them the promised land (v. 10), and providing them with pro-
phets and Nazirites to be their guides (v. 11). But Israel is proud and ungrateful,
and will be punished. This punishment will be so all-embracing and so sudden
that none will be able to escape or resist it (vv. 14-16).

St Jerome, commenting on v. 14, considers the example of Israel's pride for the
benefit of his readers. Those will feel devoid of strength who "trust in their own
strength and do not rely on the mercy of God, as Scripture tells us: 'I will des-
troy the wisdom of the wise, and the cleverness of the clever I will thwart' (1 Cor
1:19; cf. Is 29:14). Authentic wisdom cannot be destroyed nor knowledge of the
truth undone, but the wisdom of those who believe themselves to be wise and
who trust only in their own understanding will perish. The mighty man who shall
not save his life (cf. Amos 2:14) dies because he is not dressed in the armour
of an apostle. He bears a shield, but it is not the shield of faith; he has girded
his loins, but not with the truth; he wears a suit of armour, but it is not the ar-
mour of righteousness; he carries a sword, but it is not the sword of salvation.
This mighty warrior cannot he made holy by his battles nor wage the war of the
Lord" (St Jerome, Commentarii in Amos, 2, 13-16).

Gospel Reading: Matthew 8:18-22

Demands for Following Christ
----------------------------
[18] Now when Jesus saw great crowds around Him, He gave orders to go over
to the other side. [19] And a scribe came up and said to Him, "Teacher, I will
follow You wherever You go." [20] And Jesus said to him, "Foxes have holes,
and birds of the air have nests; but the Son of Man has nowhere to lay His
head." [21] Another of the disciples said to Him, "Lord let me first go and
bury my father." [22] But Jesus said to him, "Follow Me, and leave the dead
to bury their own dead."

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

18-22. From the very outset of His messianic preaching, Jesus rarely stays in
the same place; He is always on the move. He "has nowhere to lay His head"
(Matthew 8:20). Anyone who desires to be with him has to "follow Him". This
phrase "following Jesus" has a very precise meaning: it means being His
disciple (cf. Matthew 19:28). Sometimes the crowds "follow Him"; but Jesus'
true disciples are those who "follow Him" in a permanent way, that is, who keep
on following Him: being a "disciple of Jesus" and "following Him" amount to the
same thing. After our Lord's ascension, "following Him" means being a Christian
(cf. Acts 11:26). By the simple and sublime fact of Baptism, every Christian is
called, by a divine vocation, to be a full disciple of our Lord, with all that that
involves.

18-22. 메시아로서의 당신의 설교의 바로 그 시작부터, 예수님께서는 같은 장소에
거의 머물지 않으시며, 당신께서는 항상 이동 중에 계셨습니다. 당신께서는 "머리를
기댈 곳 조차 없으셨습니다" (마태오 복음서 8,20). 당신과 함께 있기를 원하는 누구든지
"당신을 따라야" 하였습니다. "예수님을 따른다(following Jesus)"는 이러한 표현은
다음과 같은 매우 정확한 의미를 가지고 있습니다: 이 표현은 당신의 제자 됨을 말합니다
(마태오 복음서 19,28을 참조하라). 때로는 군중이 "당신을 따릅니다"만, 그러나
예수님의 참된 제자들은 항구적인 방식으로 "당신을 따르는" 자들, 즉 당신을 따르는
것을 계속하는 자들이며, "예수님의 제자"임과 "당신을 따름"은 결국 마찬가지가 됩니다.
우리의 주님의 승천 이후 시기에, "당신을 따르는 것"은 한 명의 그리스도인(a Christian)임을
뜻합니다(사도행전 11,26을 참조하라). 간결하고 고상한(simple and sublime) 세례라는
사실에 의하여, 모든 그리스도인들은, 하느님의 소명(a divine vocation)에 의하여, 세례가
수반하는 모든 것들과 함께, 우리의 주님의 충만한 제자가 될 것을 요청 받고 있습니다.

The evangelist here gives two specific cases of following Jesus. In the case
of the scribe our Lord explains what faith requires of a person who realizes that
he has been called; in the second case--that of the man who has already said
"yes" to Jesus--He reminds him of what His commandment entails. The soldier
who does not leave his position on the battlefront to bury his father, but instead
leaves that to those in the rearguard, is doing his duty. If service to one's
country makes demands like that on a person, all the more reason for it to
happen in the service of Jesus Christ and His Church.

이 복음사가는 여기서 예수님을 따르는 데에 대한 두 개의 구체적인 사례들을 제시합니다.
율법 학자의 경우에 있어 우리의 주님께서는, 자신이 이미 부름을 받았음을 알아차린,
한 인격(a person)에 대하여 믿음이 무엇을 요구하는지를 설명하시며, 그리고 두 번째
경우에 있어, 예수님께 이미 "예(yes)"라고 대답한 사람에 대하여 믿음이 무엇을
요구하는지를 다음과 같이 설명하십니다: 당신께서는 그에게 당신의 명령이 무엇을
필연적으로 뜻하는지(entails)를 상기시키십니다. 자신의 아버지의 장례를 치르기 위하여
전선에서 자신의 위치를 떠나지 않으나, 대신에 후방에 있는 자들에게 자신의 아버지의
장례를 맡기는 군인은 자신의 임무를 다하고 있는 중입니다. 자신의 나라에 대한 봉사가
한 인격에 대하여 그러한 것과 같은 것을 요구한다면, 예수 그리스도와 당신의 교회를
위한 봉사에 있어 그러한 것이 발생함에 대한 이유는 훨씬 더 많을 것입니다.

Following Christ, then, means we should make ourselves totally available to
Him; whatever sacrifice He asks of us we should make: the call to follow Christ
means staying up with Him, not falling behind; we either follow Him or lose Him.
In the Sermon on the Mount (Matthew 5-7) Jesus explained what following Him
involves--a teaching which we find summarized in even the most basic cate-
chism of Christian doctrine: a Christian is a man who believes in Jesus Christ
--a faith he receives at Baptism--and is duty bound to serve Him. Through prayer
and friendship with the Lord every Christian should try to discover the demands
which this service involves as far as he personally is concerned.

따라서 그리스도를 따름은 우리가 당신께 우리 자신을 전적으로 내어 놓도록 하여야
함을 뜻하며, 그리고 당신께서 우리에게 요구하시는 어떠한 희생이든지 우리는 해
내어야 하며, 그리고 그리스도를 따르라는 부름은, 뒤로 떨어져 나감이 아니라, 당신과
함께 머무름을 뜻하며, 그리고 우리는 당신을 따르거나 아니면 당신을 잃거나 둘 중의
하나입니다. 산상 설교(마태오 복음서 제5-7장)에서 예수님께서는 당신을 따르는 것이
무엇을 수반하는지에 대하여 설명하셨는데, 이것은 심지어 그리스도교 가르침(doctrine)의
가장 기본적인 교리(catechism)에 요약되어 있음을 우리가 발견하는 다음과 같은
가르침입니다: 그리스도인은, 그가 세례에서 받는 믿음(a faith)인, 예수 그리스도를
믿는 사람을 말하며, 그리고. 당신을 섬겨야 하는 의무가 있는 사람을 말합니다. 기도와
그리고 주님과의 우정(friendship)을 통하여 각각의 그리스도인은, 그가 개인적으로
관련되어 있는 한, 이러한 봉사가 수반하는 요구들을 발견하도록 노력하여야만 합니다.

20. "The Son of Man": this is one of the expressions used in the Old Testament
to refer to the Messiah. It appeared first in Daniel 7:14 and was used in Jewish
writings in the time of Jesus. Until our Lord began to preach it had not been
understood in all its depth. The title "the Son of man" did not fit in very well
with Jewish hopes of an earthly Messiah; this was why it was Jesus' favorite
way of indicating that He was the Messiah--thereby avoiding any tendency to
encourage Jewish nationalism. In the prophecy of Daniel just mentioned this
messianic title has a transcendental meaning; by using it Jesus was able
discreetly to proclaim that He was the Messiah and yet avoid people inter-
preting His role in a political sense. After the Resurrection the Apostles at
last realized that "Son of Man" meant nothing less than "Son of God".

20. "사람의 아들(the Son of Man)": 이것은 구약 성경에서 메시아에 대하여 언급하기
위하여 사용되고 있는 표현들 중의 하나입니다. 이 표현은 다니엘서 7,14에서 처음
나타나며 그리고 예수님의 시대에 유다인들의 저술들에서 사용되었습니다. 우리의
주님께서 설교를 시작하시기까지 그 깊이 모두에 있어 이 표현은 이해되지
못하였습니다. "사람의 아들" 이라는 칭호(稱號, title)는 세속의 메시아에 대한
유다인들의 희망들에 별로 적합하지 않았으며, 그리고 바로 이 점이 이 표현이
당신께서 메시아이심을 나타내는 -- 그렇게 표현함으로써(whereby) 유다인들의
민족주의(Jewish nationalism)를 장려하는 어떠한 경향도 피하셨던 -- 예수님께서
선호하셨던 방식이었음에 대한 이유였습니다. 방금 언급한 다니엘의 예언에 있어
이러한 메시아에 대한 칭호는 초월적 의미(a transcendental meaning)를 가지고
있으며, 그리고 이 칭호를 사용하심으로써 예수님께서는 신중하게
당신께서 메시아이심을 선포하실 수 있으셨으며 그리고 그 위에(yet) 사람들이
당신의 역할을 정치적 의미 안에서 해석하는 것을 피하실 수 있으셨습니다.
당신의 부활 이후에 사도들은 바로 그 "사람의 아들"
(that "Son of Man")이라는 칭호(title)가(*) [구약 성경의
예언자들이 예고하였던 메시아(즉, 그리스도)의 칭호인]
"하느님의 아드님(the Son of God)"(**)과 전혀 다름이
없음을 의미하였음을 드디어(at last) 알아차렸습니다.(***)

-----
(*) 번역자 주: 예수님께서, 당신의 공생활 중에, 당신 자신을 부르실 때에만
사용하셨던 "사람의 아들(the Son of Man)"이라는 칭호(title)의 신학적 의미에 대한
더 자세한 글은 다음에 있다:
http://ch.catholic.or.kr/pundang/4/soh/951.htm

(**) 번역자 주: 지혜서 2,18을 제외하고는 구약 성경의 본문 중에서 언급이 되지 않으나
그러나 신약 성경의 본문에서 자주 언급되고 있는 "하느님의 아드님(the Son of God)",
즉, "성자"라는 표현의 자구적 의미(literal sense)/정의(definition)에 대하여서는
다음의 졸글을 참고하라:
http://ch.catholic.or.kr/pundang/4/soh/843.htm

(***) 번역자 주: 다음에 있는, 나바르 성경 주석서의 수석 편집자인 Antonio Fuentes 의
마태오 복음서 입문에 주어진 유관 설명을 또한 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/navarre/intro_Matthew_AF.htm
-----

22. "Leave the dead to bury their own dead": although this sounds very
harsh, it is a style of speaking which Jesus did sometimes use; here the
"dead" clearly refers to those whose interest is limited to perishable things
and who have no aspirations towards the things that last forever.

22. "죽은 이들의 장사는 죽은 이들이 지내도록 내버려 두어라": 비로 이것이 매우
혹독하게 들리지만, 이것은 예수님께서 가끔 사용하시는 말하기의 한 양식이며,
여기서 "죽은 이들"은 사멸하기 쉬운 것들에 자신들의 관심이 한정되어 있는 자들에
대하여 그리하여 영원히 지속되는 것들을 향한 열망들이 전혀 없는 자들에 대하여
분명하게 언급하고 있습니다.

"If Jesus forbade him," St. John Chrysostom comments, "it was not to have
us neglect the honor due to our parents, but to make us realize that nothing
is more important than the things of Heaven and that we ought to cleave to
these and not to put them off even for a little while, though our engagements
be ever so indispensable and pressing" ("Hom. on St. Matthew", 27).

성 요한 크리소스토모(St. John Chrysostom)는 다음과 같이 주석합니다: "예수님께서
그들을 금지시키셨다면, 그것은 우리로 하여금 우리의 부모들에 기인하는 명예를
경시하라는 것이 아니라, 우리로 하여금 하늘(Heaven)의 것들보다 더 중요한 것들이
없음을 그리고, 비록 우리의 애착(engagements)들이 심지어 대단히 긴요하고
(indispensable) 긴박할지라도(pressing), 우리가 하늘의 것들을 고수하여야 하며
그리하여 심지어 짧은 순간에도, 이들에 대하여 관심을 잃어서는(put off) 아니 됨을
인식하게 하고자 함이었습니다" [성 요한 크리소스토모(St. John Chrysostom),
"Hom. on St. Matthew", 27].
　

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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.