나바르 매일미사 독서/묵상

Saturday

13th Week of Ordinary Time
　

(I) 1st Reading: Genesis 27:1-5, 15-29

Jacob Obtains Isaac's Blessing by Cunning
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[1] When Isaac was old and his eyes were dim so that he could not see, he
called Esau his older son, and said to him, "My son"; and he answered, "Here
I am." [2] He said, "Behold, 1 am old; I do not know the day of my death.
[3] Now then, take your weapons, your quiver and your bow, and go out to the
field, and hunt game for me, [4] and prepare for me savory food, such as I
love, and bring it to me that I may eat; that I may bless you before I die."

[5] Now Rebekah was listening when Isaac spoke to his son Esau. So when
Esau went to the field to hunt for game and bring it, [15] (Then) Rebekah took
the best garments of Esau her older son, which were with her in the house
and put them on Jacob her younger son; [16] and the skins of the kids she
put upon his hands and upon the smooth part of his neck; [17] and she gave
the savory food and the bread, which she had prepared, into the hand of her
son Jacob.

[18] So he went in to his father, and said, "My father"; and said, "Here I
am; who are you, my son?" [19] Jacob said to his father "I am Esau your
first-born. I have done as you told me; now sit and eat of my game, that
you may bless me." [20] But Isaac said to his son, "How is it that you have
found it so quickly, my son?" He answered, "Because the Lord your God
granted me success." [21] Then Isaac said to Jacob, "Come near, that I may
feel you, my son, to know whether you are really my son Esau or not." [22]
Jacob went near to Isaac his father, who felt him and said, "The voice is
Jacob's voice, but the hands are the hands of Esau." [23] And he did not
recognize him, because his hands were hairy Iike his brother Esau's hands;
so he blessed him. He said, "Are you really my son Esau?" He answered, "I
am." Then he said, "Bring it to me, that I may eat of my son's game and
bless you." So he brought it to him, and he ate; and he brought him wine,
and he drank. [26] Then his father Isaac said to him, "Come near and kiss
me, my son." [27] So he came near and kissed him; and he smelled the smell
of his garments, and blessed him, and said, "See, the smell of my son is as
the smell of a field which the Lord has blessed! [28] May God give you of
the dew of heaven, and of the fatness of the earth, and plenty of grain and
wine. [29] Let peoples serve you, and nations bow down to you."

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

27:1-45. Jacob managed to get the birthright; now he is going to get the
blessing his father intended for his firstborn son. Seemingly, this blessing
meant he acquired a right to the inheritance he had already bought from
Esau and it meant he would be the head of the family (cf. v. 29). Moreover,
by getting his father's blessing he also received God's blessing. The Bible
does not make a judgment about the methods Jacob used to deflect his
father's blessing to himself; but it does make it clear, once again, that he
had no right to it as far as human laws were concerned; no, he received
both the birthright and the blessing as a gratuitous gift from God, who chose
the younger son (cf. 25:23). Here too, as in the case of Isaac (cf. 21:8-13),
the part played by the mother is stressed; she ignores custom, and plays an
active part in the furthering of God's plans. The passage also stresses how
shrewd the patriarch is by comparison with Esau. Jacob's action is justified
in the overall context of the narrative, given that he bought the birthright
previously from his brother. However, the prophet Hosea was of the opinion
that Jacob had done something he should be sorry for; in which case Jacob
prefigures the people of Israel, whom the prophet calls to repentance (cf.
Hos 12:37). ***************

27,1-45. 야곱(Jacob)은 장자 상속권(the birthright)을 가로채는(get) 데에
그럭저럭 성공하였으며(managed to), 그리고 이제 그는 그의 아버지가 자신의
첫 번째 아들을 위하여 의도하였던 축복(blessing)을 가로채려고 합니다. 겉으로
보기에, (seemingly) 이 축복은 그가 에사우(Esau)로 부터 이미 사들였던 유산에
대한 권리를 그가 얻었음을 의미하며 그리고 이 축복은 그가 이 가족의 호주(head)가
될 것임을 의미합니다(제29절 참조). 게다가, 자신의 아버지의 축북을 획득함으로써
그는 또한 하느님의 축복을 받았습니다. 성경은 야곱이 자신의 아버지의 축복을
자기 자신을 향하여 방향을 바꾸도록(deflect) 하기 위하여 사용하였던 방법들에
관하여 어떤 판단을 내리지 않으나, 그러나 성경은, 다시 한번 더, 인간의 법
(human laws)들이 관련된 한, 그가 이 축복에 대한 아무런 권리를 가지지 못하였음을
분명하게 하며, 놀랍게도(no), 그는 장자 상속권과 축복 둘 다를, 더 어린 아들을
선택하셨던(25,23 참조), 하느님으로부터 무상의 선물(a gratuitous gift)로서
받았습니다. 여기서 또한, 이사악(Isaac)의 경우에서 처럼(제21,8-13 참조),
어머니에 의하여 행하여졌던 역할이 강조되는데, 그녀는 관습(custom)을 무시하며,
그리고 하느님의 계획들을 진행시킴에 있어 능동적인 역할을 합니다. 이 구절은
에사우와 대조함으로써 이 조상이 얼마나 영리한지(shrewd)를 또한 강조합니다.
야곱의 행동은, 그가 장자 상속권을 자신의 형제로부터 이전에 사들였음을 가정할
때에(given that), 이 이야기의 전체적 문맥 안에서 정당화됩니다(is justified).
그러나, 예언자 호세아(Hosea)는 야곱이, 자신이 후회하였어야만 하는,
무엇인가를 이미 행하였다고 생각하였는데, 바로 이 경우에 있어, 야곱은,
이 예언자가 회개(repentance)를 환기시키는, 이스라엘이라는 백성을
예표합니다(prefigures) (호세아 12,37 참조).

This account is in a style similar to what we saw in chapter 24: the action
unfolds over five scenes, each of which includes a dialogue between two
people (their psychology is captured very well); dramatic tension is
maintained by curiosity as to who will end up winning the blessing; the
story is weII told, and rather amusing.

이 이야기는 제24장에서 우리가 보았던 바에 유사한 양식이며, 이 사건(action)은
다섯 개의 장면들에 걸쳐 펼쳐지고, 그리고 이 사건의 각각은 두 사람들 사이에
있는 어떤 대화를 포함하며 (그들의 심리는 대단히 잘 포착되어 있습니다), 그리고
극적인 긴장 상태(dramatic tension)는 누구가 이 축복을 획득함으로써 끝이 날
것인지에 관한 호기심(curiosity)에 의하여 유지되며, 그리고 이 이야기는 잘
말해지고 있고, 그리하여 오히려 재미납니다(amusing).

27:5-17. Rebekah apparently acts out of human motives, impelled by her love
for her favorite younger son (cf. 25:28). God will use this favoritism to
guide events so that his plans for the two sons take effect (cf. 25:23).
Holy Scripture does not justify Rebekah's action, but God draws great good
from it: the promises made to Abraham pass, through Jacob, to the people of
Israel, his descendants.

27,5-17. 레베카(Rebekah)는 외관상으로는(apparently), 그녀가 편애하는 더 어린
아들에 대한 그녀의 사랑(love)에 의하여 재촉되는(impelled), 인간적 동기들에서
행동하는 것 같습니다 (25,28 참조). 하느님께서는. 당신의 계획들이 (25,23 참조)
두 아들들에 대하여 효력이 있게 되도록 하기 위하여, 바로 이 편애(favoritism)를
사용하실 것입니다(will use). 성경 본문은 레베카의 행동을 정당화하지 않으며,
그러나 하느님께서는 이 행동으로부터 다음과 같은 커다란 선(great good)을
도출하십니다: 아브라함(Abraham)에게 주어졌던 약속들은, 야곱(Jacob)을
통하여, 그의 자손들인, 이스라엘이라는 백성에게 전해진다.

27:20. Jacob's reply, invoking the name of God as it does, is not a little
astute: he does not explain how he obtained the game, but the reader is led
to believe that it was Rebekah's doing.

27,20. 야곱의 답변은, 이 절에서 처럼 하느님의 이름을 떠오르게 함으로써,
다음과 같이, 매우 교활합니다(not a litte astute): 그는 자신이 어떻게 이 계략
(game)을 확보하였는지를 설명하지 않으나, 그러나 이 계략이 레베카(Rebekah)의
소행(doing)였음을 믿도록 독자는 인도되고 있습니다.

27:26-29. The blessing Isaac gives Jacob evokes the fine qualities of this
son, the fruitfulness of the land and lordship over the nations--three
things connected with the call to Abraham and the promise of land and
descendants, as will be pointed out later on when Isaac reaffirms his
blessing after he discovers he has been deceived (cf. 28:3-4). The Letter
to the Hebrews (cf. Heb 11:20) teaches that this blessing and also that
received by Esau (cf. Gen 27:39-40), are inspired by faith and are given
with a view to the future, that is, to the fullness of time. And so St
Augustine interprets that "what the blessing of Jacob typifies is, then, the
preaching of Christ to all nations. [...] Isaac is the law and prophecy by
which Christ is blessed by means of the mouth of the Jews. But, since law
and prophecy was not understood, it was as though it came from one who
spoke in ignorance. It is with the aroma of Christ's name that the world, like
a field, is filled. His is the blessing of the dew from heaven (meaning the
shower of His divine words) and of the fruitfulness of the earth (in the
sense of the gathering in of the peoples of the earth). His is the harvest
of grain and of wine (interpreted as the multitude of those who gather the
grain and wine in the sacrament of his Body and Blood). [...] His Father's
sons, in the sense of the sons of Abraham according to faith, adore Him who
is, in turn, a son of Abraham according to the flesh. Anyone who curses Him
is cursed, and anyone who blesses Him is blessed. What I mean is that it is
our Christ who is blessed (in the sense of being truly announced) even by
the Jews themselves, who, for all their errors of hoping for some other
Messiah and of thinking that it is he who is being blessed, still sing in
their synagogues the Laws and the Prophets" ("De Civitate Dei", 16, 37).

27,26-29. 이사악(Isaac)이 야곱(Jacob)에게 주는 축복은, 이사악이, 자신이 속임을
이미 당하였음을 알아챈 후에, 자신의 축복을 재확인할 때인 나중에 지적될 것처럼
(28,3-4 참조), 아브라함을 향한 부르심 그리고 땅 그리고 자손들에 대한 약속과
관련된 세 개의 사물(things)들인, 바로 이 아들의 우수한 자질(fine qualities)들, 해당
땅의 비옥함(fruitfulness) 그리고 민족들에 대한 통치권(lordship)을 환기시깁니다.
히브리인들에게 보낸 서간(히브리 11,20 참조)은 바로 이 축복 그리고 또한 에사우
(Esau)에 의하여 받아들여진 축복(창세 27,39-40 참조)은 믿음(faith)에 의하여
영감을 받으며 그리고 미래에 대한, 즉, 때의 충만함(the fullness of time)에 대한
어떤 관점과 함께 주어진다고 가르칩니다. 그 때문에(and so) 성 아우구스티노
(St. Augustine)는 다음과 같이 해석합니다: "야곱의 축복(the blessing of Jacob)이
예표하는(typifies) 바는, 그래서(then), 모든 민족들에 대한 그리스도의 가르침이다.
[...] 이사악(Isaac)은, 그것에 의하여 그리스도께서 유다인들의 입에 의하여 축복을
받게되는, 율법과 예언(the law and prophecy)이다. 그러나 이 율법과 예언이 이해되지
못하였기에, 이 율법과 예언은 마치 그것이 무지의 상태에서 말하였던 자로부터 왔던
것처럼 이었다. 이 세상이, 한 개의 들판처럼(like a field), 채워지는 것은 바로
그리스도의 이름이라는 향기(aroma)로써 이다. (당신의 거룩한 말씀들로 이루어진
소나기를 의미하는) 하늘(heaven)로부터 오는 이슬(dew)로 이루어진 축복과 (이 땅의
백성들의 거두어들임의 의미로) 땅의 비옥함(fruitfulness)으로 이루어진 축복은 당신의
것이다. [당신의 성체(Body)와 성혈(Blood)로 이루어진 성사(sacrament)에서 알곡식
(grain)과 포도(wine)를 거두어 들이는 자들의 무리로서 해석되는] 알곡식으로 이루어진
그리고 포도로 이루어진 수확은 당신의 것이다. [...] 믿음에 따른 아브라함의 자손들의
의미로, 당신의 성부의 아들(His Father's sons)들은 당신을 흠숭하는데(adore),
당신께서는, 교환으로(in return), 육(flesh)에 따라 아브라함의 한 분의 자손이시다.
당신을 저주하는 자 누구든지 저주를 받으며, 그리고 당신을 축복하는 자 누구든지
축복을 받는다. 내가 의미하는 바는 심지어, 어떤 다른 메시아를 간절히 바람이라는
모든, 그들의, 오류(errors)들 때문에, 자신들의 회당(synagogues)들에서 율법들과
예언서들(the Laws and the Prophets)을(*) 여전히 노래하는 자들인, 유다인들
스스로에 의하여, (참되게 선포됨이라는 의미로) 축복을 받으시는 분이 바로 우리의
그리스도이시다는 것이다." [["하느님의 도성/신국론(De Civitate Dei)", 16, 37].

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(*) 번역자 주: "율법들과 예언서들"은 구약 성경을 말한다.
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(II) 1st Reading: Amos 9:11-15

Conclusion: Messianic Restoration
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[11] “In that day I will raise up
the booth of David that is fallen
and repair its breaches,
and raise up its ruins,
and rebuild it as in the days of old;
[12] that they may possess the remnant of Edom
and all the nations who are called by my name,”
says the Lord who does this.
[13] “Behold, the days are coming,” says the Lord,
“when the ploughman shall overtake the reaper
and the treader of grapes him who sows the seed;
the mountains shall drip sweet wine,
and all the hills shall flow with it.
[14] I will restore the fortunes of my people Israel,
and they shall rebuild the ruined cities and inhabit them;
they shall plant vineyards and drink their wine,
and they shall make gardens and eat their fruit.
[15] l will plant them upon their land,
and they shall never again be plucked up
out of the land which I have given them,” says the Lord your God.

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Commentary:

9:11-15. This oracle of benediction contrasts with the recriminations that have
been the main feature of the book. It begins by referring to “that day”, the day of
the Lord, but it focuses on its positive side -- the salvation of the righteous. The
oracle could be a later addition, for what it says implies that the kingdom of Ju-
dah and the city of Jerusalem have collapsed -- the “fallen booth” of David, which
the Lord promises to restore (v. 11) in the sight of “Edom and all the nations” (v.
12). The features of the restored Israel are: the fruitfulness of the land (vv. 13-14),
the return of those sent into exile (v. 14), and the promise that they shall never
again be uprooted (v. 15).

Although the oracle announces an era of well-being, one that is in some way
definitive, there is no mention here of a messiah as such. However, the apostles
read this passage as an announcement of the universal scope of salvation. This
is what St James says at the council of Jerusalem: “After they finished speaking,
James replied, ‘Brethren, listen to me. Symeon has related how God first visited
the Gentiles, to take out of them a people for his name. And with this the words
of the prophets agree, as it is written, “After this I will return, and I will rebuild the
dwelling of David, which has fallen; I will rebuild its ruins, and I will set it up, that
the rest of men may seek the Lord, and all the Gentiles who are called by my
name, says the Lord, who has made these things known from of old.” Therefore
my judgment is that we should not trouble those of the Gentiles who turn to God
[…]’” (Acts 15:13-19). In James’ remarks, the Fathers found continuity between
the New Testament and the promises contained in the Old: “it is clear that they
do not proclaim [the existence of] another Father; rather, they announce the New
Covenant of freedom to those who return to their belief in God through the power
of the Holy Spirit” (St Irenaeus, Adversus haereses, 3, 12, 14).

Gospel Reading: Matthew 9:14-17

The Call of Matthew (Continuation)
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[14] Then the disciples of John (the Baptist) came to Him (Jesus),
saying, "Why do we and the Pharisees fast, but Your disciples do not
fast?" [15] And Jesus said them, "Can the wedding guests mourn as
long as the bridegroom is with them? The days will come, when the
bridegroom is taken away from them, and then they will fast. [16] And
no one puts a piece of unshrunk cloth on an old garment, for the patch
tears away from the garment, and a worse tear is made. [17] Neither
is new wine put into old wineskins; if it is, the skins burst, and the
wine is spilled, and the skins are destroyed; but new wine is put into
fresh wineskins, and so both are preserved."

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Commentary:

14-17. This passage is interesting, not so much because it tells us
about the sort of fasting practised by the Jews of the time--particularly
the Pharisees and John the Baptist's disciples--but because of the
reason Jesus gives for not requiring His disciples to fast in that way.
His reply is both instructive and prophetic. Christianity is not a mere
mending or adjusting of the old suit of Judaism. The redemption
wrought by Jesus involves a total regeneration. Its spirit is too new
and too vital to be suited to old forms of penance, which will no longer
apply.

We know that in our Lord's time Jewish theology schools were in the
grip of a highly complicated casuistry to do with fasting, purifications,
etc., which smothered the simplicity of genuine piety. Jesus' words
point to that simplicity of heart with which His disciples might practise
prayer, fasting and almsgiving (cf. Matthew 6:1-18 and notes to same).
>From apostolic times onwards it is for the Church, using the authority
given it by our Lord to set out the different forms fasting should take in
different periods and situations.

15. "The wedding guests": literally, "the sons of the house where the
wedding is being celebrated"--an expression meaning the bridegroom's
closest friends. This is an example of how St. Matthew uses typical
Semitic turns of phrase, presenting Jesus' manner of speech.

This "house" to which Jesus refers has a deeper meaning; set beside
the parable of the guests at the wedding (Matthew 22:1 ff), it symbolizes
the Church as the house of God and the body of Christ: "Moses was
faithful in all God's house as a servant, to testify to the things that were
to be spoken later, but Christ was faithful over God's house as a son.
And we are His house if we hold fast our confidence and pride in our
hope" (Hebrews 3:5-6).

The second part of the verse refers to the violent death Jesus would
meet.
　

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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.