나바르 매일미사 독서/묵상

Saturday

15th Week of Ordinary Time

(I) 1st Reading: Exodus 12: 37-42

The Sons of Israel Leave Egypt
------------------------------
[37] And the people of Israel journeyed from Rameses to Succoth, about six
hundred thousand men on foot, besides women and children. [38] A mixed
multitude also went up with them, and very many cattle, both flocks and
herds. [39] And they baked unleavened cakes of the dough which they had
brought out of Egypt, for it was not leavened, because they were thrust out
of Egypt and could not tarry, neither had they prepared for themselves any
provisions.

[40] The time that the people of Israel dwelt in Egypt was four hundred and
thirty years. [41] And at the end of four hundred and thirty years, on that
very day, all the hosts of the Lord went out from the land of Egypt. [42] It
was a night of watching by the Lord, to bring them out of the land of Egypt;
so this same night is a night of watching kept to the Lord by all the people
of Israel throughout their generations.

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

12:37-42. Here we are given concrete details about the departure from Egypt.
They headed towards Succoth, a city which modern excavations locate some 15
kms (nine miles) south-east of Rameses, in the Nile delta. It seems to make
sense that they should have avoided trade routes, which would have been
quieter but busier and patrolled by Egyptian armies--the coast road to the
country of the Philistines (cf. 13:17), the road through the southern
desert, which led to Beer-sheba, or the trading route linking Egypt and
Arabia. Even in this little thing one can see God's special providence at
work: he has no need of beaten tracks to show his people where to go.

The figure of 600,000 is an idealize one (cf. Num 1:46; 26:51), for it would
imply a total population of three million people, women and children
included. Maybe for the hagiographer's contemporaries this figure had a
significance which escapes us today; or perhaps it is just a way of
indicating that there were very many people--part of the epic style of the
account, to highlight the power of God.

The figure of 430 years for the time the sons of Israel had been in Egypt
(v. 40) is slightly different from the 404 years which appears more often in
the Bible (cf, Gen 15:13; Acts 7:6; Gal 3:16-17). In the Pentateuch numbers
often have a more symbolic than chronological meaning (cf. the note on Gen
5:1-32). The 400 years would mean that the chosen people lived in Egypt for
ten generations (forty years per generation: cf. the note on Ex 7:9), that
is, a complete period of the history of Israel.

"Night of watching" (v. 42): if the darkness causes any misgiving, God will
transform it into a time of salvation. Because God looks out for them, the
Israelites will also commemorate the night of their deliverance by keeping
watch. Christian liturgy celebrates the Lords' resurrection with a solemn
vigil, commemorating the deliverance of the Israelites, the redemption of
Christians, and Christ's victory over death--three stages in God's
intervention to save souls; as the Church sings: "This is the night when
first you saved our fathers: you freed the people of Israel from their
slavery. [...] This is the night when Christians everywhere (are) washed
clean of sin and freed from all defilement. [...] This is the night when
Jesus Christ broke the chains of death and rose triumphant from the grave"
("Roman Missal", Exultet).
***************

(II) 1st Reading: Micah 2:1-5

The prophet denounces social injustice
--------------------------------------------------------
[1 ] Woe to those who devise wickedness
and work evil upon their beds!
When the morning dawns, they perform it,
because it is in the power of their hand.
[2] They covet fields, and seize them;
and houses, and take them away;
they oppress a man and his house,
a man and his inheritance.
[3] Therefore thus says the Lord:
Behold, against this family I am devising evil,
from which you cannot remove your necks;
and you shall not walk haughtily.
for it will be an evil time.
[4] In that day they shall take up a taunt song against you,
and wail with bitter lamentation,
and say, “We are utterly ruined:
he changes the portion of my people;
how he removes it from me!
Among our captors he divides our fields.”
[5] Therefore you will have none to cast the line by lot
in the assembly of the Lord.

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

2:1-5. This is an oracle beginning with “Woe!”, and it is directed against the
social injustice perpetuated by the well-to-do who take advantage of the poorer
members of society. Micah speaks very clearly in this denunciation. The peo-
ple with power seem to spend all their time coveting, robbing and cheating: they
spend their nights making their plans, and their days carrying them out (vv. 1-2).
The odd thing is that these men seem to he men of faith, for the words that the
prophet puts on their lips (v. 4) are an acknowledgment that the Lord giveth and
the Lord taketh away. Micah’s teachings are practical applications of the fifth
and tenth commandments which prohibit respectively “violence and injustice”
and “coveting the goods of another, as the root of theft, robbery and fraud, which
the seventh commandment forbids. ‘Lust of the eyes’ leads to the violence and
injustice forbidden by the fifth commandment” (Catechism of the Catholic Church,
2534).

The Lord tells what punishment will apply to such sins——the oppression in ex-
ile (v. 3), and confiscation of property (v. 4). It seems to he a veiled example of
the application of the law of vengeance, though to the Christian reader it sounds
somewhat like our Lord’s warning: “the measure you give will be measure you
get” (Mt 7:2).

Gospel Reading: Matthew 12:14-21

Jesus, the Suffering Servant of Yahweh
--------------------------------------
[14] But the Pharisees went out and took counsel against Him, how to
destroy Him. [15] Jesus, aware of this, withdrew from there. And many
followed Him, and He healed them all, [16] and ordered them not to make
Him known. [17] This was to fulfill what was spoken by the prophet
Isaiah: [18] "Behold my servant whom I have chosen, my beloved with
whom my soul is well pleased. I will put my Spirit upon Him, and He
shall proclaim justice to the Gentiles. [19] He will not wrangle or
cry aloud, nor will any one hear His voice in the streets; [20] He will
not break a bruised reed or quench a smoldering wick, till He brings
justice to victory; [21] and in His name will the Gentiles hope."

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

17-21. Once again the sacred text points out the contrast between the
contemporary mistaken Jewish notion of a spectacular messianic kingdom
and the discernment which Jesus asks of those who witness and accept
His teaching and miracles. By providing this long quotation from
Isaiah (42:1-4), the Evangelist is giving us the key to the teaching
contained in Chapters 11 and 12: in Jesus the prophecy of the Servant
of Yahweh is fulfilled: the lovable and gentle teacher has come to
bring the light of truth.

17-21. 다시 한 번 더 이 성스러운 본문은 어떤 장관의 메시아의 왕국이라는
동시대의 잘못된 유다인들의 개념과 당신의 가르침과 기적들을 목격하고
받아들이는 자들에게 예수님께서 요청하시는 식별(discernment) 사이에
있는 대조를 지적합니다. 이사야서 (42,1-4)로부터의 바로 이러한 긴 인용을
제공함으로써, 이 복음사가는 우리에게 제11장과 제12장에 포함되어 있는
가르침에 대한 다음과 같은 실마리(key)를 제공하고 있습니다: 예수님 안에서
주님의 종(the Servant of Yahweh)에 대한 예언이 구현된다: 사랑스러운
(lovable) 그리고 온화한(gentle) 스승께서 진리의 빛을 가져다 주기 위하여
이미 오셨다.

When narrating the passion of our Lord, the Gospels will once again
remind us of the figure of the Servant of Yahweh, to show that in Jesus
the suffering and expiatory aspect of the death of the Servant finds
fulfillment (cf. Matthew 27:30, with reference to Is 50:6; Matthew 8:17
and Isaiah 53:4; John 1:38 and Isaiah 53:9-12; etc.).

우리의 주님의 수난(passion)에 대하여 이야기할 때에, 이 주님의 종의 죽음에
있어서의 고통받는(suffering) 그리고 벌충하는(expiatory) 양상(aspect)이
구현에 도달함(finds fulfillment)을 보여주기 위하여, 복음서들은 다시 한 번 더
주님의 종(the Servant of Yahweh)이라는 표상(figure)에 대하여 우리를 상기시킬
것입니다(이사야 50,6에 대한 참조와 함께 마태오 복음서 27,30; 마태오 복음서
8,17와 이사야 53,4; 요한 복음서 1,38과 이사야 53,9-12 등을 참조하라).

17. Isaiah 42:1-4 speaks of a humble servant, beloved of God, chosen by
God. And in fact Jesus, without ceasing to be the Son of God, one in
substance with the Father, took the form of a servant (cf. Philippians
2:7). This humility led him to cure and care for the poor and
afflicted of Israel, without seeking acclaim.

17. 이사야서 42,1-4는, 하느님에 의하여 선택된, 하느님의 사랑받는, 겸손한
종에 대하여 말합니다. 그리고 실제로, 성부와 한 본체인 분이신, 하느님의
아드님(성자, the Son of God)이심을 그만둠 없이, 예수님께서는 한 명의
종(a servant)의 형태를 취하십니다(필리피 2,7을 참조하라). 바로 이러한 겸손
(humility)이, 환호를 추구함 없이, 그분으로 하여금 이스라엘의 가난한 자들과
그리고 괴롭힘을 당하는 자들을 치유하게 합니다.

-----
(*) 번역자 주: 이사야서 42,1-4을 포함하는 가해 주님 세례 축일 제1독서
(이사야 42,1-4.6-8)에 대한 해설(우리말 번역문 포함)은 다음의 주소에 있다:
http://ch.catholic.or.kr/pundang/4/navarre/a_baptlord.htm
-----

18. See the note on Matthew 3:16.

18. 마태오 복음서 3,16에 대한 주석을 보라:(**)

-----
(**) 번역자 주: 마태오 복음서 3,16을 포함하는 가해 주님 세례 축일
복음 말씀(마태오 3,13-17)에 대한 해설(우리말 번역문 포함)은 다음의
주소에 있다:
http://ch.catholic.or.kr/pundang/4/navarre/a_baptlord.htm
-----

[Note on Matthew 3:16 states:

16. Jesus possessed the fullness of the Holy Spirit from the moment of
His conception. This is due to the union of human nature and divine
nature in the person of the Word (the dogma of hypostatic union).
Catholic teaching says that in Christ there is only one person (who is
divine) but two natures (divine and human). The descent of the Spirit
of God spoken of in the text indicates that just as Jesus was solemnly
commencing His messianic task, so the Holy Spirit was beginning His
action through Him. There are very many texts in the Old Testament
which speak of the showing forth of the Holy Spirit in the future
Messiah. This sign of the Spirit gave St. John the Baptist
unmistakable proof of the genuineness of his testimony concerning
Christ (cf. John 1:29-34). The mystery of the Holy Trinity is revealed
in the baptism of Jesus: the Son is baptized; the Holy Spirit descends
on Him in the form of a dove; and the voice of the Father gives
testimony about His Son. Christians must be baptized in the name of
the Three Divine Persons. "If you have sincere piety, the Holy Spirit
will descend on you also and you will hear the voice of the Father
saying to you from above: "This was not My son, but now after Baptism
he has been made My son" (St. Cyril of Jerusalem, "De Baptismo", 14).]

19. The justice proclaimed by the Servant, who is filled with the Holy
Spirit, is not a noisy virtue. We can see the loving, gentle way Jesus
worked His miracles, performing righteousness in all humility. This is
how He brings about the triumph of His Father's Justice, His plan of
revelation and salvation--very quietly and very effectively.

19. 성령으로 채워진 이 종에 의하여 선포된 정의(justice)는 어떤 떠들썩한
덕(virtue)이 아닙니다. 우리는 예수님께서, 모든 겸손 안에서 의로움을
행하심으로써, 당신의 기적(miracles)들을(*) 일으키셨던 사랑스러운, 온화한
방식을 볼 수 있습니다. 바로 이러한 매우 조용히 그리고 매우 효과적인
방식으로, 당신의 성부(Father)의 정의의 승리를, 계시와 구원에 대한 당신의
계획을, 당신께서 해 내십니다(brings about).

-----
(*) 번역자 주: "이적(wonders)들", "기적(miracles)들", 그리고 "표징(signs)들"의
차이점에 대한 글은 다음에 있다:
http://ch.catholic.or.kr/pundang/4/soh/809.htm
-----

20. According to many Fathers, including St. Augustine and St. Jerome,
the bruised reed and the smoldering wick refer to the Jewish people.
They also stand for every sinner, for our Lord does not seek the
sinner's death but his conversion, and his life (cf. Ezekiel 33:11).
The Gospels often bear witness to this reassuring truth (cf. Luke
15:11-32, the parable of the prodigal son; Matthew 18:12-24, the
parable of the lost sheep; etc.).

20. 성 아우구스티노(St. Augustine)와 성 예로니모(St. Jerome)를 포함하여
다수의 교부들에 따르면, "부러진 갈대와 연기나는 심지"는 유다 백성에 대한
언급입니다. 그들은 또한 모든 죄인을 나타내는데, 이는 우리의 주님께서는
죄인의 죽음이 아니라 그의 회심(conversion)을, 그리하여 그의 생명을 찾으려고
하시기 때문입니다 (에제키엘 33,11을 참조하라). 복음서들은 바로 이러한
재보증하는 진리(reassuring truth)에 대하여 자주 증거합니다 (루카 복음서
15,11-32, 되찾은 아들의 비유; 마태오 복음서 18,12-24, 되찾은 양의 비유
등을 참조하라).
　

*********************************************************************************************
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.