Wednesday
13th Week of Ordinary Time
(I) 1st Reading: Genesis 21:5, 8-20
-----------------------------------------------
[5] Abraham was an hundred years old when his son Isaac was born to him.
Hagar and Ismael are sent away
-----------------------------------------------
[8] And the child grew, and was weaned; and Abraham made a great feast on
the day that Isaac was weaned. [9] But Sarah saw the son of Hagar the Egyp-
tian, whom she had borne to Abraham, playing with her son Isaac. [10] So she
said to Abraham, "Cast out this slave woman with her son; for the son of this
slave woman shall not be heir with my son Isaac.” [11] And the thing was very
displeasing to Abraham on account of his son. [12] But God said to Abraham,
"Be not displeased because of the lad and because of your slave woman; what-
ever Sarah says to you, do as she tells you, for through Isaac shall your des-
cendants be named. [13] And I will make a nation of the son of the slave woman
also, because he is your offspring.” [14] So Abraham rose early in the morning,
and took bread and a skin of water, and gave it to Hagar, putting it on her shoul-
der, along with the child, and sent her away. And she departed, and wandered
in the wilderness of Beer-sheba.
[15] When the water in the skin was gone, she cast the child under one of the
bushes. [16] Then she went, and sat down over against him a good way off,
about the distance of a bowshot; for she said, "Let me not look upon the death
of the child.” And as she sat over against him, the child lifted up his voice and
wept. [17] And God heard the voice of the lad; and the angel of God called to
Hagar from heaven, and said to her, "What troubles you, Hagar? Fear not; for
God has heard the voice of the lad where he is. [18] Arise, lift up the lad, and
hold him fast with your hand; for I will make him a great nation.” [19] Then God
opened her eyes, and she saw a well of water; and she went, and filled the skin
with water, and gave the lad a drink. [20] And God was with the lad, and he
grew up; he lived in the wilderness, and became an expert with the bow.
*********************************************************************************************
Commentary:
1-7. The promise recounted in 15:18 and 17:19-21 now begins to be fulfilled.
The patriarch's age serves to show the special intervention by God in the birth
of Isaac; as does the etymological explanation of the child's name, "she began
to laugh”, which is now interpreted as "God has made laughter for me”, that is,
has made me happy (cf. 18:15). And Abraham's obedience is very clear: he
strictly fulfils the commandment of circumcision.
This is perhaps the most joyful moment in the patriarch's life: up to now it has
been very much marked by trials and tribulations. With the birth of Isaac Abra-
ham's trust in God grows, as can be seen now by his prompt obedience to his
Law. The Lord is strengthening the patriarch for the final test which he will make
him undergo later. This event in Abraham's life helps us to see that in moments
of darkness in the course of our life we need to put our trust in God: "The time
has come to cry to him, Remember, Lord, the promises you made, filling me
with hope; they console me in my nothingness and fill my life with strength (Ps
119: 49-50). Our Lord wants us to rely on him for everything; it is now glaringly
evident to us that without him we can do nothing (cf. Jn 15:5), whereas with him
we can do all things (cf. Phil 4:13). We confirm our decision to walk always in
his presence (cf. Ps 119:168)” (Bl. J. Escriva, Friends of God, 305).
8-21. This second expulsion of Hagar and Ishmael from the house of Abraham
completes the story given in chapter 16. We now see the reason for it, given
that expulsion went against the established law. Sarah's attitude was a decisive
factor in ensuring that Isaac alone would be Abraham's heir. Acting against the
succession laws of the time, Sarah seconds God's plan to have Abraham's true
descendent come through Isaac, the son according to the promise, and not
through Ishmael, his son according to nature alone. In this way the role of wo-
man is highlighted, particularly the role of mother, in the fulfillment of the divine
designs. For St Paul, Hagar and Sarah and the circumstances surrounding them
are a type of the two Covenants (cf. Gal 4:21-31) – the first, that of Mount Sinai,
represented by the slave-girl Hagar who gives birth according to the flesh; the
second, referring to the new Covenant in Christ, represented by Sarah, the free
wife, who gives birth according to the promise. Writing to the Christians of Ga-
latia, and in the light of this typology, St Paul exclaims: "So, brethren, we are
not children of the slave but of the free woman” (Gal 4:31).
The scene of Hagar in the wilderness is itself an example of the mercy of God
for, as St John Chrysostom teaches, "whenever God wishes, even if we are ut-
terly alone, even if we are in desperate trouble, even if we have no hope of survi-
val, we need no other assistance, since God's grace is all we require. You see,
if we win favour from him, no one will get the better of us, but rather we will pre-
vail against anyone” (Homiliae in Genesim, 46, 2).
(II) 1st Reading: Amos 5:14-15, 21-24
Exhortation
-----------------
[14] Seek good, and not evil,
that you may live;
and so the Lord, the god of hosts, will be with you,
as you have said.
[15] Hate evil, and love good,
and establish justice in the gate;
it may be that the Lord, the god of hosts,
will be gracious to the remnant of Joseph.
Formalism in religion condemned
------------------------------------------------
[21] “I hate, I despise your feasts,
and I take no delight in your solemn assemblies.
[22] Even though you offer me your burnt offerings and cereal offerings,
I will not accept them,
and the peace offerings of your fatted beasts
I will not look upon.
[23] Take away from me the noise of your songs:
to the melody of your harps I will not listen.
[24] But let justice roll down like waters.
and righteousness like an ever-flowing stream.
*********************************************************************************************
Commentary:
5:10-17. Here again the prophet inveighs against Israel -- particularly those who
sin against justice (“the gates” of the city were where courts sat: vv. 10, 12, 15),
those who exploit the poor and the righteous (vv. 11, 12: in Amos the two words
are often synonymous) and seek a life of ease for themselves (v. 11).
Hence the prophet’s call to conversion (vv. 14-15). He speaks very movingly. A
little earlier he urged his listeners to “seek God and live” (cf. 5:4, 6); now he tells
them that that search means seeking what is good (v. 14). But the way to do that
involves doing one very specific thing -- establishing “justice in the gate” (v. 15).
If they in fact do that, the awesome, almighty Lord (“the God of hosts”: vv. 14-15)
will be their merciful God: “Conversion is accomplished in daily life by gestures of
reconciliation, concern for the poor, the exercise and defence of justice and right
(Amos 5:24; Is 1:17), by the admission of faults to one’s brethren, fraternal correc-
tion, revision of life, examination of conscience, spiritual direction, acceptance of
suffering, endurance of persecution for the sake of righteousness. Taking up
one’s cross each day and following Jesus is the surest way of penance (cf. Lk
9:23)” (Catechism of the Catholic Church, 1435).
The verses at the end (vv. 16—17) act as an introduction to the theme of “the
day of the Lord” which follows.
5:21-25. This passage contains more criticism (cf. 4:4-5) of formalism in religion.
The prophet contrasts the contemporary position with the way things were during
the forty years in the wilderness -- a time when there were no sacrifices (v. 25)
but justice reigned (v. 24). Amos’ words are very clear, and what he says here
will be echoed elsewhere in the Old and New Testaments. This passage and
Hosea 6:6; 8:13 are classic texts on the need for religious rites to be backed by
upright living. As St Thomas teaches, “everything that he sacrifices should par-
take in some way of himself […], because external sacrifice is a sign of the inter-
nal disposition by which the person offers himself to God. By making sacrifice,
man also offers up himself” (Summa theologiae, 3, 82, 4). From this it follows
that “the only perfect sacrifice is the one that Christ offered on the cross as a
total offering to the Father’s love and for our salvation (cf. Heb 9:13-14). By uni-
ting ourselves with his sacrifice we can make our lives a sacrifice to God”
(Catechism of the Catholic Church, 2100).
Gospel Reading: Matthew 8:28-34
The Demoniacs of Gadara
--------------------------------------
[28] And when He (Jesus) came to the other side, to the country of the Gada-
renes, two demoniacs met Him coming out of the tombs, so fierce that no one
could pass that way. [29] And behold, they cried out, "What have You to do
with us, O Son of God? Have You come here to torment us before the time?"
[30] Now a herd of many swine was feeding at some distance from them. [31]
And the demons begged Him, "If You cast us out, send us away into the herd
of swine." [32] And He said to them, "Go." So they came out and went into the
swine; and behold, the whole herd rushed down the steep bank into the sea,
and perished in the waters. [33] The herdsmen fled, and going into the city they
told everything, and what had happened to the demoniacs. [34] And behold, all
the city came out to meet Jesus; and when they saw Him, they begged Him to
leave their neighborhood.
*********************************************************************************************
Commentary:
28. Most Gospel codexes and the New Vulgate say "Gadarenes"; but the Vul-
gate and parallel texts in Mark and Luke have "Gerasenes". Both names are
possible; the two main towns in the area were Gerasa and Gadara. The event
reported here could have happened close to both towns (limits were not very
well-defined), though the swine running down into the lake or sea of Galilee
makes Gadara somewhat more likely. "Gergesenes" was a suggestion put
forward by Origen.
28-34. In this episode Jesus once more shows His power over the devil. That it
occurred in Gentile territory (Gerasa and Gadara were in the Decapolis, east of
Jordan) is borne out by the fact that Jews were forbidden to raise swine, which
the Law of Moses declared to be unclean. This and other instances of expulsion
of demons narrated in the Gospel are referred to in the Acts of the Apostles,
when St. Peter addressed Cornelius and his household: "He went about doing
good and healing all that were oppressed by the devil" (Acts 10:38). It was a
sign that the Kingdom of God had begun (cf. Matthew 12:28).
The attitude of local people towards this miracle reminds us that meeting God
and living a Christian life require us to subordinate personal plans to God's de-
signs. If we have a selfish or materialistic outlook we fail to appreciate the value
of divine things and push God out of our lives, begging Him to go away, as these
people did.
*********************************************************************************************
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.
[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].