나바르 매일미사 독서/묵상

Thursday

14th Week of Ordinary Time

(I) 1st Reading: Genesis 44:18-21, 23b-29:45:1-5

Judah's Reaction
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[18] Then Judah went up to him (Joseph) and said, "0 my lord, let your servant, I
pray you, speak a word in my lord's ears, and let not your anger burn against your
servant; for you are like Pharaoh himself. [19] My lord asked his servants, saying,
'Have you a father, or a brother?' [20] And we said to my lord, 'We have a father,
an old man, and a young brother, the child of his old age; and his brother is dead,
and he alone is left of his mother's children; and his father loves him.' [21] Then
you said to your servants, 'Bring him down to me, that I may set my eyes upon
him. [23b] Unless your youngest brother comes down with you, you shall see my
face no more.' [24] When we went back to your servant my father we told him the
words of my lord. [25] And when our father said, 'Go again, buy us a little food,'
[26] we said, 'We cannot go down. If our youngest brother goes with us, then we
will go down; for we cannot see the man's face unless our youngest brother is
with us.' [27] Then your servant my father said to us, 'You know that my wife bore
me two sons; [28] one left me, and I said, Surely he has been torn to pieces; and
I have never seen him since. [29] If you take this one also from me, and harm be-
falls him, you will bring down my gray hairs in sorrow to Sheol.'"

Joseph Makes Himself Known
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[1] Then Joseph could not control himself before all those who stood by him; and
he cried, "Make every one go out from me." So no one stayed with him when Jo-
seph made himself known to his brothers. [2] And he wept aloud, so that the
Egyptians heard it, and the household of Pharaoh heard it. [3] And Joseph said
to his brothers, "I am Joseph; is my father still alive?" But his brothers could not
answer him, for they were dismayed at his presence.

[4] So Joseph said to his brothers, "Come near to me, I pray you." And they
came near. And he said, "I am your brother, Joseph, whom you sold into Egypt.
[5] And now do not be distressed, or angry with yourselves, because you sold
me here; for God sent me before you to preserve life.

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Commentary:

44:1-34, The drama of the last test Joseph makes his brothers undergo is accen-
tuated by the cordial, even familial, relationship they had just before. The scene
reaches its climax with their confession that they are sinners before God (cf. v.
16) and with Judah's very moving and winning speech (vv. 18-34). The sin they
acknowledge is not that of stealing the cup (which they did not do) but their ear-
lier treatment of Joseph in Canaan which, although they say nothing about it,
they feel God is judging them for. Juah's final speech in which he tells about his
father's feelings and shows that he is ready to atone for the sin they all commit-
ted, reveals how his brotherly love has come back in full force. Judah thereby
manages to save them all, in the same way as the tribe which bears his name
will save, through King David, the whole people of Israel.

45:1-28. The denouement maintains the dramatic tone typical of the story so far.
And now we are given the real reasons behind everything that Joseph, the wise
man, has done. Once he makes himself known to his brothers, they interpret his
behavior from their own, human, point of view-their fear of his vengeance (cf. v. 3
and later 50:15). Joseph explains that everything was part of God's plan (cf. vv.
5-13). The generosity of the pharaoh was also a mark of divine mercy, but the
greatest mercy of all is that Jacob has found the son he thought he lost (cf. v.
28).

As well as revealing God's mercy, this history shows forth the greatness of Jo-
seph, who, far from harboring rancor or even thinking of vengeance, directs all his
actions to getting back his brothers, leading them gradually to repent the sin they
committed, forgiving them from the very start and treating them as the brothers
they are. Joseph's behavior is a model of how we should treat one another; for-
giveness should be ever-present in our relationship with others. Pope John Paul II
has written that "Society can become 'ever more human' only when we introduce
into all the mutual relationships which form its moral aspect the moment of for-
giveness, which is so much of the essence of the Gospel. Forgiveness demon-
strates the presence in the world of the love which is more powerful than sin. For-
giveness is also the fundamental condition for reconciliation, not only in the rela-
tionship of God with man, but also in relationships between people. A world from
which forgiveness was eliminated would be nothing but a world of cold and unfee-
ling justice, in the name of which each person would claim his or her own rights
vis-à-vis others; the various kinds of selfishness latent in man would transform
lift and human society into a system of oppression of the weak by the strong, or
into an arena of permanent strife between one group and another" ("Dives In Mise-
ricordia", 14).

(II) 1st Reading: Hosea 11:1-4, 8c-9(NAB) Hosea 11:1-4, 8e-9(RSV-CE and New Vulgate)

When Israel was a child
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[1] When Israel was a child, I loved him,
and out of Egypt I called my son.
[2] The more l called them,
the more they went from me;
they kept sacrificing to the Baals,
and burning incense to idols.

[3] Yet it was I who taught Ephraim to walk,
I took them up in my arms;
but they did not know that I healed them.
[4] I led them with cords of compassion,
with the bands of love,
and I became to them as one
who eases the yoke on their jaws,
and I bent down to them and fed them.

[8e] My heart recoils within me,
my compassion grows warm and tender.

[9] I will not execute my fierce anger,
I will not again destroy Ephraim;
for I am God and not man,
the Holy One in your midst,
and I will not come to destroy.

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Commentary:

11:1-11. The second part of the hook of Hosea ends with this very touching pas-
sage summing up, once again, the relationship between God and his people: the
Lord is faithful, whereas Israel is not; but the Lord, true to his nature (v. 9), pro-
claims that he will bless Israel once more. The Christian reader will immediately
notice in v. 1 a line that is applied to Jesus in the New Testament (Mt 2: 15).

What is new about this poem is the fact that whereas previously God's faithful-
ness was described as being like that of a husband, here God is depicted as a
father: "God's love for Israel is compared to a father's love for his son (Hos 11:11).
His love for his people is stronger than a mother's for her children. God loves his
people more than a bridegroom his beloved (Is 62:4-5); his love will he victorious
over even the worst infidelities and will extend to his most precious gift: 'God so
loved the world that he gave his only Son' (Jn 3:16)" (Catechism of the Catholic
Church, 219).

With the exception of v. 10, the oracle is placed on the lips of the Lord, to under-
score God's relationship with his people. From the very first (v. 1), the Lord loved
Israel as his own son, and from the first Israel rebelled (v. 2); the Lord reared him
(v. 3), showing every sign of attention (v. 4: literally "cords of man" as distinct
from the reins used for animals), but Israel is bent on forsaking his Lord (v. 7).
Then, in a burst of anger, the Lord decides to chastise his people; they shall
become slaves once more (vv. 5-6). But this anger does not last long, because,
"even when the Lord is exasperated by the infidelity of his people and thinks of
finishing with it, it is still his tenderness and generous love for those who are his
own which overcomes his anger" (John Paul II, Dives in misericordia, 4).

This oracle shows the full extent of God's paternal affection. In the opening chap-
ters God's love for Israel was compared with the distraught, impassioned love of
a husband for his unfaithful wife; here it is depicted as a father's love for his son:
he cannot not love him, even if the son proves ungrateful. The very thought of a-
bandoning Israel breaks God's heart (cf. v. 8). What the prophet is doing here is
telling us something about God's "psychology": God's love for his people, and
ultimately for every human being, exceeds human loves -- parental and spousal
(these, in fact, are only partial reflections of divine love): "God is pure spirit in
which there is no place for the difference between the sexes. But the respective
'perfections' of a man and woman reflect something of the infinite perfection of
God: those of a mother and those of a father and husband" (Catechism of the
Catholic Church, 370).

This oracle of salvation is rounded off by the final verses. God forgives Israel; it
is only right that he should: he is God (v. 9). The wonderful thing about this pas-
sage is that God's forgiveness comes before Israel's conversion: his initial love,
and the later reconciliation, are initiatives of God. Conversion (vv. 11-12) stems
from God's prior love.

St Matthew's Gospel (2:15) sees the prophecy in Hosea 11:1 being fulfilled in
the flight into Egypt and subsequent return: according to the evangelist, Jesus,
in his life, embodies the history of his people, and in him God fulfils his ancient
promises to renew the people of Israel.

Gospel Reading: Matthew 10:7-15

The Calling and First Mission of the Apostles (Continuation)
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(Jesus said to His disciples,) [7] "And preach as you go, saying,'The Kingdom
of Heaven is at hand.' [8] Heal the sick, raise the dead, cleanse lepers, cast out
demons. You received without pay, give without pay. [9] Take no gold, nor silver,
nor copper in your belts, [10] no bag for your journey, nor two tunics, nor sandals,
nor a staff; for the laborer deserves his food. [11] And whatever town or village
you enter, find out who is worthy in it, and stay with him until you depart. [12]
As you enter the house, salute it. [13] And if the house is worthy, let your peace
come upon it; but if it is not worthy, let your peace return to you. [14] And if any
one will not receive you or listen to your words, shake off the dust from your feet
as you leave that house or town. [15] Truly, I say to you, it shall be more to-
lerable on the day of judgment for the land of Sodom and Gomorrah than for that
town."

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Commentary:

7-8. Previously, the prophets, when speaking of the messianic times, had used
imagery suited to the people's spiritual immaturity. Now, Jesus, in sending His
Apostles to proclaim that the promised Kingdom of God is imminent, lays stress
on its spiritual dimension. The power mentioned in verse 8 are the very sign of
the Kingdom of God or the reign of the Messiah proclaimed by the prophets. At
first (chapters 8 and 9) it is Jesus who exercises these messianic powers; now
He gives them to His disciples as proof that His mission is divine (Isaiah 35:5-6;
40:9; 52:7; 61:1).

7-8. 이전에, 예언자들은, 메시아의 시대에 대하여 말할 때에, 이 백성의 영적 미성숙에
적절한 수사적 표현을 사용해 왔습니다. 이제, 예수님께서는, 약속된 하느님의 나라가
가까이 왔음을 선포하기 위하여 당신의 사도들을 파견하심에 있어, 이 나라의 영적
양상(spiritual dimension)을 강조하십니다. 제8절에서 언급되고 있는 힘(powers)들은
예언자들에 의하여 선포되었던 하느님 나라(the Kingdom of God)(*) 혹은 메시아의
통치(the reign of the Messiah)에 대한 바로 그 표징(sign)입니다.(**) 처음에
(제8장 및 제9장) 이들 메시아의 힘들을 행사하시는 분은 바로 예수님이시며, 이제
당신께서는, 당신의 사명이 하느님으로부터임(divine)(이사야 35,5-6; 40,9;
52,7; 61,1)이라는 증거로서, 당신의 제자들에게 이 힘들을 주십니다.

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(*) 번역자 주: 예언자들에 의하여 선포되었으며 그리고 메시아이신 예수님에 의하여
이 땅 위에 개시된 "하늘 나라(the Kingdom of Heaven)" 즉 "하느님 나라(the Kingdom
of God)"는 "천국(heaven, 하늘, 천당)"과 동일하지 않다, 이에 대한 글들은 다음의 주소에
있으니 필독하라:
ch.catholic.or.kr/pundang/4/soh/KH_concept_errors.htm

(**) 번역자 주: 가톨릭 교회의 문헌들에서 "이적(wonders)들", "기적(miracles)들", 그리고
"표징(signs)들"로 불리는 용어들이 나타내는 신학적 개념들 사이의 차이점에 대하여서는
다음의 주소에 있는 글을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/809.htm
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9. "Belts": twin belts, stitched together leaving space where coins and other
small, heavy objects could be secreted and carried.

9-10. Jesus urges His disciples to set out on their mission without delay. They
should not be worried about material or human equipment: God will make up any
shortfall. This holy audacity in setting about God's work is to be found throughout
the history of the Church: if Christians had bided their time, waiting until they had
the necessary material resources, many, many souls would never have received
the light of Christ. Once a Christian is clear in his mind about what God wants
him to do, he should not stay at home checking to see if he has the wherewithal
to do it. "In your apostolic undertakings you are right--it's your duty--to consider
what means the world can offer you (2 + 2 = 4), but don't forget--ever!--that, fortu-
nately, your calculation must include another term: God + 2 + 2..." (St. J. Es-
criva, "The Way", 471).

However, that being said, we should not try to force God's hand, to have Him do
something exceptional, when in fact we can meet needs by our own efforts and
work. This means that Christians should generously support those who, because
they are totally dedicated to the spiritual welfare of their brethren, have no time
left over to provide for themselves: in this connection see Jesus' promise in Mat-
thew 10:40-42.

11-15. "Peace" was, and still is, the normal Jewish form of greeting. On the
Apostles' lips it is meant to have a deeper meaning--to be a sign of God's bles-
sing which Jesus' disciples, who are His envoys, pour out on those who receive
them. The commandment our Lord gives here affects not only this specific mis-
sion; it is a kind of prophecy which applies to all times. His messenger does
not become discouraged if His word is not well received. He knows that God's
blessing is never ineffective (cf. Isaiah 55:11), and that every generous effort a
Christian makes will always produce fruit. The word spoken in apostolate al-
ways brings with it the grace of conversion: "Many of those who heard the word
believed; and the number of the men came to about five thousand" (Acts 4:4;
cf. 10:44; Romans 10:17).

Man should listen to this word of the Gospel and believe in it (Acts 13:48; 15:7).
If he accepts it and stays faithful to it his soul is consoled, he obtains peace
(Acts 8:39) and salvation (Acts 11:4-18). But if he rejects it, he is not free from
blame and God will judge him for shutting out the grace he was offered.
　

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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.