Thursday

16th Week of Ordinary Time

(I) 1st Reading: Exodus 19:1-2, 9-11, 16-20b

The Israelites Arrive in Sinai (Continuation)
-------------------------------------------------------------
[1] On the third new moon after the people of Israel had gone forth out of the
land of Egypt, on that day they came into the wilderness of Sinai. [2] And
when they set out from Rephidim and came into the wilderness of Sinai, they
encamped in the wilderness; and there Israel encamped before the mountain.

[9] And the Lord said to Moses, "Lo, I am coming to you in a thick cloud, that
the people may hear when I speak with you, and may also believe you for ever."

Then Moses told the words of the people to the Lord.

The Theophany on Sinai
-----------------------------------
[10] And the Lord said to Moses,"Go to the people and consecrate them today
and tomorrow, and let them wash their garments, [11] and be ready by the third
day; for on the third day the Lord will come down upon Mount Sinai in the sight
of all the people.

[16] On the morning of the third day there were thunders and lightnings, and a
thick cloud upon the mountain, and a very loud trumpet blast, so that all the
people who were in the camp trembled. [17] Then Moses brought the people 
out of the camp to meet God; and they took their stand at the foot of the moun-
tain; [18] And Mount Sinai was wrapped in smoke, because the Lord descended
upon it in fire; and the smoke of it went up like the smoke of a kiln, and the 
whole mountain quaked greatly. [19] And as the sound of the trumpet grew
louder and louder, Moses spoke, and God answered him in thunder. [20] And
the Lord came down upon Mount Sinai, to the top of the mountain;

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Commentary: 

19:1-25. This chapter is written as part of a magnificent liturgy is which the 
events of Sinai are re-enacted for the reader. The sacred author, then, does
not seek to provide an exact, scholarly report on what happened there; what
he is providing, rather, is a theological interpretation of the real contact which
took place between God and his people.

As in other important sections of this book, it draws on the great traditions of
Israel but combines them so skillfully that they have become inseparable; only 
now and then can one identify traces of particular traditions. The text as it now
stands is all of a piece. In this chapter there is a prologue (v. 9), summing up 
what follows, and the theophany proper (vv. 10-25).

19:1-2. This method of calculating time (v. 1) is one of the traces of the Priest-
ly tradition, always keen to give dates a symbolic meaning (cf. 16:1 and 17:1).
Three months is a very brief stage in the prolonged sojourn in the Sinai: in this
way time becomes a sign of the religious importance of the events.

19:10-25. This description of the theopany on Sinai contains features of a 
solemn liturgy in order to highlight the majesty and transcendence of God. 
Verses 10-15 cover as it were the preparation for the great event, and vv. 16-
20 the event itself.

The preparation is very detailed: ritual purification in the days previous, ablu-
tions and everything possible done to ensure that the participants have the right
dispositions, even a ban on sexual intercourse (cf. Lev 15:16ff) as a sign of ex-
clusive concentration on God who is coming to visit. Also, the fact that the
people have to keep within bounds is a tangible way of showing the transcen-
dence of God. Once Jesus Christ, God made man, comes, no barrier will any
longer to imposed.

The manifestation of God took place on the third day.; The smoke, the fire and
the earthquake are external signs of the presence of God, who is the master of
nature. The two trumpet blasts (vv. 16, 19), the people's march to the foot of 
the mountain and then standing to attention – all give a liturgical tone to their
acknowledgment of the Lord as their only Sovereign. All these things and even
the voice of God in the thunder convey the idea that this awesome storm was 
something unique, for what was happening this special presence of God on 
Sinai, could never happen again.

Israel will never forget this religious experience, as we can see from the Psalms
(cf. Ps 18:8-9; 29:3-4; 77:17-18; 97:2ff). In the New Testament, extraordinary
divine manifestations will carry echoes of this theophany (cf. Mt 27:45; 51; Acts 
2:2-4).

(II) 1st Reading: Jeremiah 2:1-3, 7-8, 12-13

When Israel was devout, it had nothing to fear
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[1] The word of the Lord came to me, saying, [2] ¡±Go and proclaim in the
hearing of Jerusalem, Thus says the Lord,

I remember the devotion of your youth,
your love as a bride.
how you followed me in the wilderness,
in a land not sown.
[3] Israel was holy to the Lord,
the first fruits of his harvest.
All who ate of it became guilty;
evil came upon them, says the Lord.¡±

[7] And I brought you into a plentiful land
to enjoy its fruits and its good things.
But when you came in you defiled my land,
and made my heritage an abomination.
[8] The priests did not say, ¡®Where is the Lord?¡¯
Those who handle the law did not know me;
the rulers transgressed against me;
the prophets prophesied by Baal,
and went after things that do not profit.

[12] Be appalled. O heavens, at this,
be shocked, be utterly desolate, says the Lord,
[13] for my people have committed two evils:
they have forsaken me,
the fountain of living waters,
and hewed out cisterns for themselves,
broken cisterns,
that can hold no water.

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Commentary:

2:1-25:38. Most of the oracles are in verse in this part of the book, but there are 
some prose passages. It is possible that the scroll containing the earliest oracles 
(which was burnt in 605 by order of King Jehoiakim: cf. 36:2l-23) was made up 
largely of the poems found in this part (2:1-25:38). They would have been ar-
ranged in some sort of thematic order with an eye, too, on chronology.

2,1-25,38. ÀÌ Ã¥ÀÇ ÀÌ ºÎºÐ¿¡¼­ ½ÅŹµé ´ëºÎºÐÀº ¿î¹®À¸·Î(in verse)ÀÌÁö¸¸, ÀϺΠ
»ê¹®(prose) ±¸Àýµéµµ ÀÖ½À´Ï´Ù. [(³²ÂÊ À¯´Ù ¿Õ±¹ÀÇ)
¿©È£¾ßÅ´ ÀÓ±Ý(King Jehoiakim)ÀÇ 
¸í·É¿¡ ÀÇÇÏ¿© ±â¿øÀü 605³â¿¡ ºÒÅ¿öÁ³´ø:
36,21-23 ÂüÁ¶] °¡Àå ÃʱâÀÇ ½ÅŹµéÀ» 
Æ÷ÇÔÇÏ´Â µÎ·ç¸¶¸®´Â ÀÌ ºÎºÐ
(2,1-25,38)¿¡¼­ ¹ß°ßµÇ´Â ½Ã(poems)µé·Î ´ëºÎºÐ 
ÀÌ·ç¾îÁ³½À´Ï´Ù. ±×µéÀº, ¶ÇÇÑ ¿¬´ë(chronology)¿¡ ´ëÇÑ ¾î¶² ÁÖ½Ã¿Í ÇÔ²² ÁÖÁ¦ÀÇ 
¼ø¼­¿¡ À־ÀÇ ¾î¶² Á¾·ù·Î ¹è¿­µÇ¾úÀ» °ÍÀÔ´Ï´Ù.


In the first ten chapters, the oracles turn on the two great themes of the two in-
troductory visions. Firstly, in connexion with the vision of the rod of almond
(1:11-12), we get a summary of the sins that the prophet has noticed in his role
as watchman: Israel and Judah have forsaken the Lord; therefore they must be
chastised. God has been faithful, but the people have rejected him; this wrong
must be righted without delay--unless there is a genuine change of heart
(2:1-4:4). Secondly, in connexion with the vision of the boiling pot facing away
from the north (1:13-19), we get oracles threatening destruction from that quarter
(4:5-10:25).

ù ¹ø° ¿­ °³ÀÇ Àåµé¿¡¼­, ½ÅŹ(oracles)µéÀº µÎ °³ÀÇ ÀÔ¹® ȯ½Ãµé Áß¿¡¼­ µÎ °³ÀÇ 
Ä¿´Ù¶õ ÁÖÁ¦µé·Î ÇâÇÏ°Ô ÇÕ´Ï´Ù(turn on). ù ¹ø°·Î, Æíµµ³ª¹«ÀÇ °¡Áö¿¡ ´ëÇÑ È¯½Ã¿Í 
°ü·ÃÇÏ¿©, ¿ì¸®´Â ÀÌ ¿¹¾ðÀÚ°¡ Æļö²ÛÀ¸·Î¼­ ÀÚ½ÅÀÇ ¿ªÇÒ ¾È¿¡¼­ ÀÌ¹Ì ¸ñ°ÝÇÏ¿´´ø 
Á˵鿡 ´ëÇÑ ´ÙÀ½°ú °°Àº  ÇÑ °³ÀÇ ¿ä¾àÀ» ¾ò½À´Ï´Ù: [ºÏÂÊ ¿Õ±¹ÀÎ] À̽º¶ó¿¤°ú 
[³²ÂÊ ¿Õ±¹ÀÎ] À¯´Ù´Â ÁÖ´ÔÀ» ÀÌ¹Ì ¹ö·ÈÀ¸¸ç, ±×¸®ÇÏ¿© ±× °á°ú·Î ±×µéÀº ¹úÀ» ¹Þ¾Æ¾ß 
ÇÑ´Ù. ÇÏ´À´Ô²²¼­´Â Ãæ½ÇÇØ ¿À¼ÌÀ¸³ª, ÀÌ ¹é¼º´Â ´ç½ÅÀ» ÀÌ¹Ì °ÅºÎÇÏ¿´À¸¸ç, ±×¸®°í 
ÀÌ·¯ÇÑ À߸øÀº, ½ÉÀå(heart, º»½É)¿¡ À־ÀÇ ¾î¶² ÁøÁ¤ÇÑ º¯È­°¡ ÀÖÁö ¾ÊÀº ÇÑ, Áöü 
¾øÀÌ ¹Ù·ÎÀâ¾ÆÁ®¾ß ÇÕ´Ï´Ù
(2,1-4,4). µÎ ¹ø°·Î, ºÏÂÊ¿¡¼­ºÎÅÍ ½ñ¾ÆÁúµí ±â¿ï¾îÁö´Â 
²ú´Â ³¿ºñÀÇ È¯½Ã
¿Í °ü·ÃÇÏ¿©
(1,13-19), ¿ì¸®´Â ¹Ù·Î ±× ¹æÀ§(Û°êÈ, quarter)·ÎºÎÅÍ 
Æı«¸¦ À§ÇùÇÏ´Â ½ÅŹµéÀ» ¾ò½À´Ï´Ù
(4,5-10,25). 


From chapter 11 on, prose passages appear with greater frequency, and Jere-
miah¡¯s symbolic actions begin to have a higher profile. The prophet has personal
experience of suffering, and his cries for help epitomize the way the people feel
when they are struck down by misfortune in punishment for their sins (11:1-20:18).
This part of the book ends with a severe indictment of those who ought to have
given leadership but failed to do so (21:1-25:38).

Á¦11ÀåºÎÅÍ ±× ÀÌÈÄ·Î, »ê¹®(prose)ÀÇ ±¸ÀýµéÀÌ ´õ Ä¿´Ù¶õ ºóµµ¿Í ÇÔ²² ³ªÅ¸³ª¸ç, 
±×¸®°í 
¿¹·¹¹Ì¾ßÀÇ »ó¡Àû ÇൿµéÀº ¾î¶² ´õ °í±ÍÇÑ ¿·¸ð½ÀÀ» °¡Áý´Ï´Ù. ÀÌ ¿¹¾ðÀڴ 
°íÅë¿¡ ´ëÇÑ °³ÀÎÀû °æÇèÀ» Çϸç, ±×¸®°í µµ¿òÀ» ûÇÏ´Â ±×ÀÇ ¿ÜħµéÀº ÀÌ ¹é¼ºÀÌ 
ÀڽŵéÀÇ Á˵鿡 ´ëÇÑ ¹ú¿¡ À־ÀÇ ºÒÇà¿¡ ÀÇÇÏ¿© ±×µéÀÌ ¶§·Á´¯È÷°Ô µÉ ¶§¿¡ 
´À³¢´Â °æÇèÀÇ Æø(way)ÀÇ ÀüÇüÀÔ´Ï´Ù
(11,1-20,18). ÀÌ Ã¥ÀÇ ¹Ù·Î ÀÌ ºÎºÐÀº Áöµµ·Â
(leadership)À» À̹̠Á¦°øÇÏ¿´¾î¾ß¸¸ Çß´ø ±×·¯³ª ±×·¸°Ô ÇàÇÏ´Â µ¥¿¡ ½ÇÆÐÇÏ¿´´ø 
Àڵ鿡 ´ëÇÑ ¾öÁßÇÑ ºñ³­°ú ÇÔ²² ³¡³³´Ï´Ù
(21,1-25,38).


All of this first part of the book is a severe warning to the people of Jerusalem and
the entire kingdom of Judah. Even so, divine mercy can still be discerned: there
is a prospect of forgiveness and salvation.

ÀÌ Ã¥ÀÇ ¹Ù·Î ÀÌ·¯ÇÑ Ã¹ ºÎºÐÀÇ ¸ðµÎ´Â ¿¹·ç»ì·½°ú À¯´Ù ¿Õ±¹ Àüü ¹é¼ºÀ» ÇâÇϴ 
ÇÑ °³ÀÇ ¾öÁßÇÑ °æ°íÀÔ´Ï´Ù. ½ÉÁö¾î ±×·³¿¡µµ ºÒ±¸ÇÏ°í, ÇÏ´À´ÔÀÇ ÀÚºñ´Â ¿©ÀüÈ÷ 
½Äº°µË´Ï´Ù:
¿ë¼­¿Í ±¸¿ø¿¡ ´ëÇÑ ¾î¶² Àü¸ÁÀÌ °Å±â¿¡ ÀÖ½À´Ï´Ù.

2:1-4:4. The oracles contained in this section were spoken early in Jeremiah¡¯s
ministry, during the reign of Josiah, and possibly before that king set in train his
religious reform (for nowhere does Jeremiah refer to it). This means that they
would date from the period 627-622 BC. The difference is clearly drawn (3:6-11)
between Israel, the Northern kingdom, whose capital was Samaria, and which
had fallen to Assyria in 722, and Judah, the Southern kingdom, whose capital
was Jerusalem. Assyria had been in control of Israel for some one hundred
years, but now it was in decline; and Josiah, king of Judah, was trying to re-
establish national unity on all levels – social, political and religious. His efforts
would culminate in the great religious reform that began in 622 and which sought
to centralize all ritual religious worship in Jerusalem.

2,1-4,4. ¹Ù·Î ÀÌ ´Ü¶ô(Ó«Õª, section)¿¡ Æ÷ÇÔµÈ ½ÅŹµéÀº ¿¹·¹¹Ì¾ßÀÇ »ç¿ª¿¡ ÀÖ¾î
¿ä½Ã¾ß(Josiah)ÀÇ ÅëÄ¡ µ¿¾È, ±×¸®°í ¾Æ¸¶µµ ¹Ù·Î ÀÌ ÀÓ±ÝÀÌ ÀÚ½ÅÀÇ Á¾±³ °³Çõ
(religious reform)À» È°µ¿ÀûÀÎ »óÅ·ΠµÇ°Ô ÇÏ¿´´ø ½Ã±â ÀÌÀüÀÎ (ÀÌ´Â ¾îµð¿¡¼­µµ 
¿¹·¹¹Ì¾ß°¡ ÀÌ °³Çõ¿¡ ´ëÇÏ¿© ¾ð±ÞÇÏÁö ¾Ê±â ¶§¹®ÀÓ), Ãʱ⿡ ¸»ÇØÁ³½À´Ï´Ù. ÀÌ°ÍÀº 
ÀÌµé ½ÅŹµéÀÌ
±â¿øÀü 627-622³âºÎÅÍ ½ÃÀ۵ǾúÀ» °ÍÀÓÀ» ¶æÇÕ´Ï´Ù. ±× ¼öµµ°¡ 
»ç¸¶¸®¾Æ(Samaria)¿´À¸¸ç, ±×¸®°í
±â¿øÀü 722³â¿¡ ¾Æ½Ã¸®¾Æ(Assyria)¿¡ À̹̠
ÇÔ¶ôµÇ¾ú´ø, ºÏÂÊ ¿Õ±¹ÀÎ
À̽º¶ó¿¤, ±×¸®°í, ±× ¼öµµ°¡ ¿¹·ç»ì·½À̾ú´ø, ³²ÂÊ 
¿Õ±¹ÀÎ
À¯´Ù »çÀÌ¿¡ ÀÖ¾î Â÷ÀÌÁ¡ÀÌ ºÐ¸íÇÏ°Ô ¹¦»çµÇ°í ÀÖ½À´Ï´Ù(3,6-11). 
¾Æ½Ã¸®¾Æ´Â ¾à ¹é³â µ¿¾È À̽º¶ó¿¤À» ÀÌ¹Ì Áö¹èÇØ ¿ÔÀ¸³ª, ±×·¯³ª ÀÌÁ¦ ÀÌ Áö¹è´Â 
¼èÅðÇÏ¿´À¸¸ç, ±×¸®ÇÏ¿©
À¯´ÙÀÇ ÀÓ±ÝÀÎ ¿ä½Ã¾ß´Â, »çȸÀû, Á¤Ä¡Àû ±×¸®°í Á¾±³Àû 
¸ðµç ¼öÁØ(levels)µé À§¿¡ ¹ÎÁ·Àû ´ÜÀϼº(national unity)À» Àç°ÇÇÏ°íÀÚ(reestablish) 
³ë·Â ÁßÀ̾ú½À´Ï´Ù. ±×ÀÇ ³ë·ÂµéÀº,
±â¿øÀü 622³â¿¡ ½ÃÀ۵Ǿú´ø ±×¸®°í ¸ðµç 
ÀǽÄÀû(ritual) Á¾±³Àû ¿¹¹è¸¦ ¿¹·ç»ì·½¿¡ ÁýÁß½ÃÅ°´Â °ÍÀ» Ãß±¸ÇÏ¿´´ø, ÈǸ¢ÇÑ 
Á¾±³ °³ÇõÀ¸·Î ÀýÁ¤¿¡ µµ´ÞÇÏ°íÀÚ ÇÏ¿´½À´Ï´Ù(would).
(*)

-----
(*) ¹ø¿ªÀÚ ÁÖ: ±×·¯³ª ¾Ö¼®ÇÏ°Ôµµ ÀÌ °³ÇõÀº ¿ä½Ã¾ß ÀÓ±ÝÀÇ °©ÀÛ½º·± Á×À½(2¿­¿Õ 
23,29; 2¿ª´ë 35,24; Áýȸ¼­ 49,4 ÂüÁ¶) ¶§¹®¿¡ ¿À·¡ Áö¼ÓµÇÁö ¸øÇÏ¿´´Ù.
-----

The oracles in this section are set in this historical background. The earliest,
those conserved in verse form, were spoken by Jeremiah himself and exude the
vitality and pain of someone who was an eyewitness. The passages that now
appear in prose may well have been added later, when the book was being re-
written after the first manuscript was burned (cf. 36:21-23). These oracles are
a warning about sin, about the punishment that it draws down, and about the
need for personal conversion in order to attain salvation. The text as it now
stands makes it clear that the misfortune that overtook the people of Israel was
due to their unfaithfulness to God (2:1-37). Even so, the Lord calls all to conver-
sion; if they respond, he will restore peace and unity to the people (3:1-4:4).

ÀÌ ´Ü¶ô¿¡ ÀÖ´Â ½ÅŹµéÀº ¹Ù·Î ÀÌ·¯ÇÑ ¿ª»çÀû ¹è°æ ¾È¿¡ ¼³Á¤µÇ¾îÁ® ÀÖ½À´Ï´Ù. °¡Àå 
ÃʱâÀÇ, ¿î¹®(verse) Çü½ÄÀ¸·Î º»Á¸µÇ¾î ÀÖ´Â ½ÅŹµéÀº
¿¹·¹¹Ì¾ß Àڽſ¡ ÀÇÇÏ¿© 
¸»ÇØÁ³À¸¸ç ±×¸®°í ÇÑ ¸íÀÇ ¸ñ°Ý ÁõÀÎÀ̾ú´ø ¾î¶² ÀÚÀÇ È°·Â°ú °íÅëÀ» ½º¸ç ³ª¿À°Ô 
ÇÕ´Ï´Ù. Áö±Ý »ê¹®(prose)À¸·Î ³ªÅ¸³ª´Â ±¸ÀýµéÀº ¾Æ¸¶, ù ¹ø° Çʻ纻(manuscript)ÀÌ 
ºÒÅ¿öÁø ÀÌÈÄ¿¡ ´Ù½Ã ¾²¿´À» ¶§ÀÎ
(36,21-23À» ÂüÁ¶Ç϶ó), ³ªÁß¿¡ Ãß°¡µÇ¾îÁ³À» 
°ÍÀÔ´Ï´Ù. ÀÌµé ½ÅŹµéÀº ÁË¿¡ °üÇÑ, ÁË°¡ ÃÊ·¡ÇÏ´Â ¹ú¿¡ °üÇÑ, ±×¸®°í ±¸¿øÀ» ȹµæÇϱâ 
À§ÇÑ °³º°Àû ȸ½É(personal conversion)ÀÇ Çʿ伺¿¡ °üÇÑ, ÇÑ °³ÀÇ °æ°íÀÔ´Ï´Ù. ÀÌ 
º»¹®Àº, ÀÌ º»¹®ÀÌ Áö±Ý ÀǹÌÇϵíÀÌ,
[ºÏÂÊ ¿Õ±¹ÀÎ] À̽º¶ó¿¤ÀÇ ¹é¼ºÀ» µ¤ÃÆ´ø
(overtook) ºÒÇàÀÌ ÇÏ´À´Ô¿¡ ´ëÇÑ ±×µéÀÇ
ºÒÃæ½Ç(unfaitfhlness)¿¡ ±âÀÎÇÏ¿´À½À» 
ºÐ¸íÇÏ°Ô ÇÕ´Ï´Ù
(2,1-37). ½ÉÁö¾î ±×·³¿¡µµ ºÒ±¸ÇÏ°í, ÁÖ´Ô²²¼­´Â ¸ðµç À̵éÀ» ȸ½É
(conversion)À¸·Î ºÎ¸£½Ã¸ç, ±×¸®°í ¸¸¾à¿¡ ±×µéÀÌ ÀÀ´äÇÑ´Ù¸é, ´ç½Å²²¼­´Â ÀÌ ¹é¼º¿¡°Ô 
ÆòÈ­¿Í ´ÜÀϼºÀ» ȸº¹½ÃÅ°½Ç °ÍÀÔ´Ï´Ù
(3,1-4,4).


2:1-37. The oracles in this chapter follow the pattern of pleadings used in the
ancient Middle East when pacts or alliances were broken. First, the accused
party and the witnesses are apprised of the subject of the dispute used. Then
the benefits enjoyed by the accused are spelt out; he, for his part, should have
adhered to what he agreed in the covenant. This is followed by a list of charges,
often couched in the form of questions: and then at the end comes a demand
for immediate action to be taken to set things right. If no agreement is arrived
at, a declaration of war inevitably follows.

2,1-37. ÀÌ Àå¿¡ ÀÖ´Â ½ÅŹµéÀº Á¶¾à(pacts)µé°ú µ¿¸Í(alliances)µéÀÌ ÆıâµÇ¾úÀ» ¶§¿¡ 
°í´ë Áßµ¿ Áö¿ª¿¡¼­ »ç¿ëµÇ¾ú´ø Ç׺¯(pleadings)µéÀÇ ¾ç½Ä(pattern)À» µû¸£°í ÀÖ½À´Ï´Ù. 
ÇÇ°íÃø°ú ¸ñ°ÝÀÚµéÀº ´Ù·ç¾îÁö°í ÀÖ´Â ³íÀïÀÇ ÁÖÁ¦¿¡ ´ëÇÏ¿© ÅëÁö¹Þ½À´Ï´Ù. ±×·¯¸é 
ÇÇ°í¿¡ ÀÇÇÏ¿© ÇâÀ¯µÇ¾ú´ø À̵æ(benefits)µéÀÌ Æǵ¶(÷÷ÔÁ)µÇ¸ç(are spelt out), ±×¸®°í 
±×´Â, Àڽſ¡ °üÇÑ ÇÑ, ÇØ´ç °è¾à(the covenant)¿¡ ÀÖ¾î ±×°¡ µ¿ÀÇÇÏ¿´´ø ¹Ù¸¦ °ß½ÇÇÏ°Ô 
±×¸®°í Áö¼ÓÀûÀ¸·Î À¯Ä¡ÇÏ¿´¾î¾ß¸¸ ÇÕ´Ï´Ù. ÀÌ°ÍÀº, Áú¹®µéÀÇ Çü½ÄÀ¸·Î ÀÚÁÖ Ç¥ÇöµÇ´Â, 
ÇøÀÇ(charges)µéÀÇ ¸ñ·Ï¿¡ ÀÇÇÏ¿© µÚµû¸£°Ô µÇ¸ç, ±×·¯°í ³ª¼­ ³¡¿¡ ÀϵéÀ» ±³Á¤Çϱâ 
À§ÇÏ¿© ÃëÇØÁ®¾ß ÇÏ´Â Áï°¢ÀûÀÎ ÇàÀ§¿¡ ´ëÇÑ ¾î¶² ¿ä±¸°¡ ³ª¿É´Ï´Ù. ¸¸¾à¿¡ ¾Æ¹«·± 
ÇùÁ¤(agreement)¿¡µµ µµ´ÞµÇÁö ¸øÇϸé, ÀüÀï ¼±Æ÷ ÇÑ °³´Â ºÒ°¡ÇÇÇÏ°Ô µÚµû¸¨´Ï´Ù.


The word of the Lord here is not that of a judge but of one of the two parties who
made the Covenant and has been deceived by the unfaithfulness of the other.
The prophet begins by reminding the people of all the benefits they received from
God during the time that they were faithful to him. In the early days, as they made
their way through the wilderness, they had a loving relationship with the Lord, and
he took care of them (vv. 1-3); he rescued them from Egypt and brought them to
the land promised to them as their inheritance (cf. Hos 1-3). However, instead of
staying true to the Lord, the Israelites forsook him and fell lower than other nations
(symbolized here by the peoples of the Aegean, ¡°the coasts of Cyprus¡±, and the
Arab lands, ¡°Kedar¡±: v. 10). Their religion centred on a personal God who took
provident care of his followers, yet they turned their backs on him to worship
Baal and other gods, who are quite worthless (vv. 6-7). They may form alliances
with earthly powers in the hope of getting help, but to no avail.

¿©±â¼­ ÁÖ´ÔÀÇ ¸»¾¸Àº ¾î¶² ÀçÆÇ°üÀÇ ¸»ÀÌ ¾Æ´Ï¶ó, °è¾àÀ» ä°áÇÏ¿´À¸¸ç ±×¸®°í 
»ó´ë¹æÀÇ ºÒÃæ½Ç¿¡ ÀÇÇÏ¿© ±â¸¸À» ´çÇØ ¿Ô´ø, µÎ ´ç»çÀÚµé ÁßÀÇ ÇÑ ¸íÀÇ ¸»ÀÔ´Ï´Ù. 
ÀÌ ¿¹¾ðÀÚ´Â ÀÌ ¹é¼º¿¡°Ô ÇÏ´À´ÔÀ¸·ÎºÎÅÍ, ±×µéÀÌ ´ç½Å²² Ãæ½ÇÇÏ¿´´ø ½Ã±â µ¿¾È, 
±×µéÀÌ ¹Þ¾Ò´ø ¸ðµç ÇýÅõ鿡 ´ëÇÏ¿© »ó±â½ÃÅ´À¸·Î½á ½ÃÀÛÇÕ´Ï´Ù. ÃʱâÀÇ ½ÃÀý¿¡, 
±×µéÀÌ ±¤¾ß¸¦ ²ç¶Õ¾î ÀڽŵéÀÇ ±æÀ» ¸¶·ÃÇÒ ¶§¿¡, ±×µéÀº ÁÖ´Ô°ú ¾î¶² »ç¶û½º·¯¿î 
°ü°è¸¦ °¡Á³À¸¸ç, ±×¸®°í ´ç½Å²²¼­´Â ±×µéÀ» µ¹º¸¼Ì½ÀÀ¸¸ç
(Á¦1-3Àý), ±×¸®°í 
´ç½Å²²¼­´Â ±×µéÀ» ÀÌÁýÆ®·ÎºÎÅÍ ±¸ÃâÇϼÌÀ¸¸ç ±×¸®°í ±×µéÀÇ »ó¼ÓÀ¸·Î¼­ 
±×µé¿¡°Ô ¾à¼ÓÇϼ̴ø ¶¥À¸·Î ±×µéÀ» µ¥·Á°¡¼Ì½À´Ï´Ù
(È£¼¼¾Æ 1-3À» º¸¶ó). ±×·¯³ª, 
ÁÖ´Ô²² Áø½ÇÇÏ°Ô ¸Ó¹«¸£´Â ´ë½Å¿¡,
À̽º¶ó¿¤ÀÇ ÀÚ¼ÕµéÀº ´ç½ÅÀ» Àú¹ö·ÈÀ¸¸ç ±×¸®ÇÏ¿© 
[¿©±â¼­
"Å°ÇÁ·Î½º(Cyprus)ÀÇ Çغ¯µé", Áï ¿¡°Ô ÇØ(the Aegean)ÀÇ ¹é¼ºµé, ±×¸®°í 
"ÄÉ´Ù¸£(Kedar)", Áï ¾Æ¶ø(Arab)ÀÇ ¶¥µé¿¡ ÀÇÇÏ¿© »ó¡µÇ´Â: Á¦10Àý] ´Ù¸¥ ¹ÎÁ·µéº¸´Ù 
´õ ¾Æ·¡·Î ¶³¾îÁ³½À´Ï´Ù. ±×µéÀÇ Á¾±³´Â, ´ç½ÅÀÇ ÃßÁ¾Àڵ鿡 ´ëÇÑ ¼±°ßÁö¸í Àִ 
µ¹º¸½ÉÀ» º£Çª½Ã´Â  ÇÑ ºÐÀÇ ÀΰÝÀû ÇÏ´À´Ô¿¡ ÀÇÁ¸ÇÏ¿´À¸³ª(centered on), ±×·³¿¡µµ 
ºÒ±¸ÇÏ°í ±×µéÀº, Á¤¸»·Î ¾Æ¹«·± °¡Ä¡°¡ ¾ø´Â,
¹Ù¾Ë(Baal)°ú ´Ù¸¥ Àâ½Å(gods)µéÀ» 
°æ¹èÇϱâ À§ÇÏ¿© ´ç½Å¿¡ ´ëÇÏ¿© ÀڽŵéÀÇ µîÀ» µ¹·È½À´Ï´Ù
(Á¦6-7Àý). ±×µéÀº µµ¿òÀ» 
¾ò°íÀÚ ÇÏ´Â Èñ¸Á¿¡¼­ Áö»óÀÇ Èûµé°ú µ¿¸ÍµéÀ» Çü¼ºÇÑ °ÍÀÏ ¼öµµ ÀÖ½À´Ï´Ù¸¸, ±×·¯³ª 
¾Æ¹«·± ¼Ò¿ëÀÌ ¾ø½À´Ï´Ù.


Even the language that Jeremiah uses shows that Israel has been distancing it-
self from God (he is upbraiding Israel, to have Judah react). In the opening verses
he addresses his people using the familiar form of the word ¡°you¡± (vv. 2-3), then
he changes to the formal ¡°you¡± (vv. 4-10), and eventually uses the third person
(vv. 11-15). Only in the second part of these oracles does the familiar form return,
when he reproves the people, to get them to mend their ways (v. 16-37).

½ÉÁö¾î ¿¹·¹¹Ì¾ß°¡ »ç¿ëÇÏ´Â ¾ð¾î¸¶Àúµµ À̽º¶ó¿¤ÀÌ ÇÏ´À´ÔÀ¸·ÎºÎÅÍ ÀÌ¹Ì °Å¸®¸¦ 
µÎ¾î ¿ÔÀ½À» º¸¿©ÁÝ´Ï´Ù (±×´Â, [³²ÂÊ ¿Õ±¹ÀÎ] À¯´Ù·Î ÇÏ¿©±Ý ¹ÝÀÀÇÏ°Ô ÇÏ°íÀÚ, 
À̽º¶ó¿¤À» ºñ³­ÇÏ°í ÀÖ½À´Ï´Ù). ½ÃÀÛÇÏ´Â Àýµé¿¡¼­ ±×´Â "³Ê(you)"¶ó´Â ´Ü¾îÀÇ Ä£¼÷ÇÑ 
Çü½ÄÀ» »ç¿ëÇϸ鼭 ÀÚ½ÅÀÇ ¹é¼º¿¡°Ô ¸»À» °É¸ç(addresses)
(Á¦2-3Àý), ±×·¯°í ³ª¼­ 
±×´Â ÀÇ·ÊÀûÀÎ
"³ÊÈñ(you)"·Î ¹Ù²Ù¸ç(Á¦4-10Àý), ±×¸®°í °á±¹¿¡ Á¦3ÀÎĪÀ» »ç¿ëÇÕ´Ï´Ù
(Á¦11-15Àý). ÀÌµé ½ÅŹµéÀÇ µÎ ¹ø° ºÎºÐ¿¡¼­, ±×°¡ ±×µé·Î ÇÏ¿©±Ý ÀڽŵéÀÇ ½À°üÀ» 
°íÄ¡µµ·Ï ÀÌ ¹é¼ºÀ» ²Ù¢À» ¶§¿¡, ¿À·ÎÁö ÀÌ Ä£¼÷ÇÑ Çü½ÄÀÌ µ¹¾Æ¿É´Ï´Ù
(Á¦16-37Àý).


The metaphor of the leaking cisterns (v. 13) conveys very well just how ineffective
are Israel¡¯s pacts with foreign nations. In Jeremiah¡¯s time, there was a lot of de-
bate about whether or not to make alliances with Assyria or Egypt to ensure survi-
val in the face of hostile foreign powers. The prophet regards such pacts as being
of no real use, but he also points to the danger of idolatry that may arise through
contact with foreigners. Hence the sarcasm in vv. 16-18: Memphis and Tahpan-
hes, were two cities on the Lower Nile; ¡°the Euphrates¡±: literally, ¡°River¡± (no defi-
nite article) in Hebrew. The people¡¯s fascination with the waters and lands of
Egypt and Assyria indicates the pull exercised by those great powers on Israel.
God had taken care of his people, he had given them a beautiful land of their own,
yet Israel had turned away from him and gone after idols -- infidelity leading to
idolatry (vv. 4-27). Yet Israel will not acknowledge that it has done wrong, so the
Lord accuses the people of their sins and warns them that if they don¡¯t change
they will be brought low (vv. 28-37).

¹°ÀÌ °íÀÌÁö ¸øÇÏ´Â Àú¼ö µ¿±¼À̶ó´Â ÀºÀ¯(metaphor)(Á¦13Àý)´Â Á¤È®È÷ ¸»Çؼ­ ¿Ü±¹ 
¹ÎÁ·µé°ú [ºÏÂÊ ¿Õ±¹ÀÎ] À̽º¶ó¿¤ÀÇ Á¶¾à(pacts)µéÀÌ ¾ó¸¶³ª ¾µ¸ð¾ø´ÂÁö¸¦ ´ë´ÜÈ÷ Àß 
½Ã»çÇÕ´Ï´Ù(convey). ¿¹·¹¹Ì¾ßÀÇ ½Ã±â¿¡, Àû´ëÀûÀÎ ¿Ü±¹ÀÇ Èûµé¿¡ Á÷¸éÇÏ¿© »ýÁ¸À» 
º¸ÀåÇϱâ À§ÇÏ¿©
¾Æ½Ã¸®¾Æ ȤÀº ÀÌÁýÆ®¿Í µ¿¸Í(alliances)µéÀ» ¸ÎÀ» °ÍÀΰ¡ ȤÀº ¸ÎÁö 
¾ÊÀ» °ÍÀΰ¡¿¡ °üÇÑ ¸¹Àº ¾çÀÇ Åä·ÐÀÌ ÀÖ¾ú½À´Ï´Ù. ÀÌ ¿¹¾ðÀÚ´Â ±×·¯ÇÑ Á¶¾à(pacts)µéÀ» 
½ÇÁ¦Àû ¼Ò¿ëÀÌ ÀüÇô ¾ø´Â °ÍÀ¸·Î¼­ °£ÁÖÇϸç, ±×¸®°í ¿Ü±¹Àεé°úÀÇ Á¢ÃËÀ» ÅëÇÏ¿© 
ÀϾ ¼öµµ ÀÖ´Â ¿ì»ó ¼þ¹èÀÇ À§Çè¿¡ ´ëÇÏ¿© ±×´Â ¶ÇÇÑ ÁöÀûÇÕ´Ï´Ù. µû¶ó¼­
Á¦16-18Àý¿¡ 
Àִ dzÀÚ(sarcasm): ¸âÇǽº(Memphis)¿Í ŸÈåÆÇÇ콺(Tahpanhes)´Â ³ªÀÏ °­ ÇÏ·ù¿¡ 
ÀÖ´Â µÎ °³ÀÇ µµ½ÃµéÀ̸ç,
"À¯ÇÁ¶óÅ×½º(the Euphrates": ±ÛÀÚ ±×´ë·Î, È÷ºê¸® ¸»·Î 
(Á¤°ü»ç ¾ø´Â)
"°­(River)". ÀÌÁýÆ®¿Í ¾Æ½Ã¸®¾ÆÀÇ °­µé ¹× ¶¥µé¿¡ ´ëÇÑ ÀÌ ¹é¼ºÀÇ ¸Å·á´Â 
À̽º¶ó¿¤¿¡ ´ëÇÑ ¹Ù·Î ±×·¯ÇÑ Ä¿´Ù¶õ Èûµé¿¡ ÀÇÇÑ ¿µÇâ·Â(pull)À» ³ªÅ¸³À´Ï´Ù. ÇÏ´À´Ô²²¼­´Â 
´ç½ÅÀÇ ¹é¼ºÀ» ÀÌ¹Ì µ¹º¸¾Æ ¿À¼ÌÀ¸¸ç, ´ç½Å²²¼­´Â ±×µé¿¡°Ô ±×µé °íÀ¯ÀÇ ¾Æ¸§´Ù¿î ¶¥À» 
ÀÌ¹Ì Á¦°øÇϼÌÀ¸³ª, ±×·³¿¡µµ ºÒ±¸ÇÏ°í
À̽º¶ó¿¤Àº ´ç½ÅÀ¸·ÎºÎÅÍ ¸Ö¾îÁ® ÀÌ¹Ì µ¹¾Æ¼¹À¸¸ç 
±×¸®ÇÏ¿©, ¿ì»ó ¼þ¹è(idolatry)·Î À̸£°Ô ÇÏ´Â ºÒ½Å(infidelity)ÀÎ, ¿ì»ó(idols)µéÀ» À̹̠
Ãß±¸ÇÏ¿´½À´Ï´Ù
(Á¦4-27Àý). ±×·³¿¡µµ ºÒ±¸ÇÏ°í, À̽º¶ó¿¤Àº ÀÚ½ÅÀÌ À߸øÀ» ÀúÁú·¯ 
¿ÔÀ½À» ÀÎÁ¤ÇÏÁö ¾ÊÀ» °ÍÀ̸ç, ±×¸®ÇÏ¿© ÁÖ´Ô²²¼­´Â ÀÌ ¹é¼º¿¡°Ô ÀڽŵéÀÇ Á˵éÀ» 
Ãß±ÃÇϸç(accuses) ±×¸®°í ¸¸¾à¿¡ ±×µéÀÌ º¯ÇÏÁö ¾ÊÀ¸¸é ±×µéÀº ¼èÅðÇÏ°Ô µÉ °ÍÀ̶ó°í 
±×µéÀ» °æ°íÇÕ´Ï´Ù
(Á¦28-37Àý).

2:13. The image of the broken cisterns that cannot hold water is used again and
again in Christian writing as an example of the condition of man when, instead of
trusting in the Lord, he relies on himself or on earthly things. St Irenaeus of Lyons,
for example, advises us to look for really solid support: ¡°Where the Church is,
there is the Spirit of God: and where the Spirit is, there is the Church and all
grace. The Spirit is truth. Those who are not possessed of the Spirit are not
suckled at their mother¡¯s breast to give them life, nor do they draw from the living
waters that flow from the body of Christ: they hewed out cisterns for themselves,
broken cisterns, and drink stagnant water. They abandon the faith of the Church
and are no longer protected; they reject the Spirit and are not enlightened. Having
departed from the way of truth, they are overcome by every error; they can find no
sure footing. Their beliefs change from one moment to the next, and they never
come to any conclusion because they would rather be the masters of words than
followers of the truth. They do not build on rock, but on sand¡± (Adversus haere-
ses, 3, 24, 1-2).

2,13. ¹°À» ´ãÀ» ¼ö ¾ø´Â °¥¶óÁø Àú¼ö µ¿±¼À̶ó´Â »ç½ÇÀû ¹¦»ç(image)´Â, ÁÖ´Ô ÂÊÀ¸·Î 
½Å·Ú ÇàÀ§ ´ë½Å¿¡, ÀÚ±â ÀڽŠȤÀº ¼¼¼ÓÀÇ »ç¹°µé¿¡ »ç¶÷ÀÌ ÀÇÁ¸ÇÒ ¶§¿¡ »ç¶÷ÀÇ»óÅ¿¡ 
´ëÇÑ ÇÑ °³ÀÇ ¿¹(an example)·Î¼­, ±×¸®½ºµµÀεéÀÇ Àú¼ú¿¡¼­ µÇÇ®ÀÌÇؼ­ »ç¿ëµÇ°í 
ÀÖ½À´Ï´Ù.
¿¹¸¦ µé¾î, ¸®¿ËÀÇ ¼º ÀÌ·¹³×¿À(St. Irenaeus of Lyons, 202³â¿¡ Á×À½)´Â 
½ÇÁ¦·Î °ß°íÇÑ ÁöÁö(support)¸¦ ±¸Ç϶ó°í ´ÙÀ½°ú °°ÀÌ ¿ì¸®¿¡°Ô Ãæ°íÇÕ´Ï´Ù: 
"±³È¸°¡ ÀÖ´Â °÷¿¡, ÇÏ´À´ÔÀÇ ¿µÀÌ ÀÖÀ¸¸ç, ±×¸®°í ÀÌ ¿µÀÌ ÀÖ´Â °÷¿¡, ±³È¸¿Í ¸ðµç 
ÀºÃÑÀÌ ÀÖ´Ù. ÀÌ ¿µÀº Áø¸®ÀÌ´Ù. ÀÌ ¿µÀ» ¼ÒÀ¯ÇÏ°Ô µÇÁö ¸øÇÑ ÀÚµéÀº Àڽŵ鿡°Ô »ý¸íÀ» 
ÁÖ´Â ÀڽŵéÀÇ ¾î¸Ó´ÏÀÇ °¡½¿¿¡¼­ Á¥À» »¡°ÔµÇÁö ¸øÇÏ°í, ±×¸®°í ¶ÇÇÑ ±×µéÀº ±×¸®½ºµµÀÇ 
¸öÀ¸·ÎºÎÅÍ Èê·¯ ³ª¿À´Â »ì¾ÆÀÖ´Â ±¤Ãµ¼ö(the living waters)¸¦ ±åÁö ¸øÇϸç, ±×µéÀº 
ÀÚ±â ÀڽŵéÀ» À§ÇÑ Àú¼ö µ¿±¼µéÀ» ÂɾƼ­ ¸¸µé¾ú°í(hewed out), Àú¼ö µ¿±¼µéÀ» 
Æı«ÇÏ¿´À¸¸ç, ±×¸®ÇÏ¿© È帣Áö ¾Ê´Â ¹°À» ¸¶½Å´Ù. ±×µéÀº ±³È¸ÀÇ ¹ÏÀ½À» Æ÷±âÇÏ¿© 
±×¸®ÇÏ¿© ´õ ÀÌ»ó º¸È£µÇÁö ¸øÇÏ°í, ±×¸®°í ±×µéÀº ÀÌ ¿µÀ» Æ÷±âÇÏ¿© ±×¸®ÇÏ¿© 
±³È­µÇÁö ¸øÇÑ´Ù. Áø¸®ÀÇ ±æ·ÎºÎÅÍ ÀÌ¹Ì ¹þ¾î³ª ¹ö·È±â¿¡, ±×µéÀº ¸ðµç ¿À·ù¿¡ ÀÇÇÏ¿© 
Á¤º¹µÇ¾î, ±×¸®ÇÏ¿© ±×µéÀº È®½ÇÇÑ ¹ßÆÇÀ» ãÀ» ¼ö°¡ ¾ø´Ù. ±×µéÀÇ ¹ÏÀ½(beliefs)µéÀº 
ºó¹øÈ÷ º¯Çϸç, ±×¸®ÇÏ¿© ±×µéÀº ¾î¶°ÇÑ °á·Ð¿¡µµ °áÄÚ µµ´ÞÇÏÁö ¸øÇϴµ¥, À̴ 
±×µéÀÌ Áø¸®ÀÇ ÃßÁ¾ÀÚµéÀ̶ó±â º¸´Ù´Â ¿ÀÈ÷·Á ¸»µéÀÇ ´É¼÷ÀÚµéÀÏ °ÍÀ̱⠶§¹®ÀÌ´Ù. 
±×µéÀº ¹ÙÀ§ À§°¡ ¾Æ´Ï°í, ¸ð·¡ À§¿¡ ÁýÀ» Áþ´Â´Ù" [¸®¿ËÀÇ ¼º ÀÌ·¹³×¿À(St. Irenaeus 
of Lyongs), ÀÌ´Ü ¹Ý¹Ú(
Adversus haereses), 3, 24, 1-2].

For his part, St John of the Cross applies the image to those who neglect God in
their insatiable desire for possessions. ¡°Their appetite grows and their thirst in-
creases the further they find themselves from the only source that can satisfy
them, who is God. God himself said of them through Jeremiah his prophet: they
have forsaken me, the fountain of living waters, and hewed out cisterns for them-
selves, broken cisterns, that can hold no water. What they drink in created
things cannot satisfy their thirst, but only increases it. They sin in a thousand
ways through their love for created things, and do themselves incalculable harm¡±
(Ascent of Mount Carmel, 3, 19, 7).

½ÊÀÚ°¡ÀÇ ¼º ¿äÇÑ(St. John of the Cross)Àº, ÀÚ½ÅÀÇ °ü½ÉÀÌ °ü·ÃµÈ ÇÑ, ÀÌ »ç½ÇÀû ¹¦»ç¸¦ 
¼ÒÀ¯¹°µé¿¡ ´ëÇÑ ±×µéÀÇ ¸¸Á·ÇÒ ÁÙ ¸ð¸£´Â(insatiable) ¿å±¸ ¶§¹®¿¡ ÇÏ´À´ÔÀ» °æ½ÃÇϴ 
Àڵ鿡 Àû¿ëÇÕ´Ï´Ù:
"±×µéÀ» ¸¸Á·½Ãų ¼ö ÀÖ´Â, ÇÏ´À´ÔÀ̽Å, À¯ÀÏÇÑ ¿øõ(source)À¸·ÎºÎÅÍ 
´õ ¸Ö¾îÁ® ÀÖ´Â ÀڽŵéÀ» ¹ß°ßÇÒ¼ö·Ï ±×µéÀÇ ½Ä¿å(appetite)Àº Ä¿Áö°í ±×¸®°í ±×µéÀÇ °¥Áõ
(thirst)Àº Áõ°¡ÇÑ´Ù. ÇÏ´À´Ô ¸ö¼Ò ´ç½ÅÀÇ ¿¹¾ðÀÚÀΠ¿¹·¹¹Ì¾ß¸¦ ÅëÇÏ¿© ±×µé¿¡ ´ëÇÏ¿© ´ÙÀ½°ú 
°°ÀÌ ¸»¾¸Çϼ̴Ù: ±×µéÀº, »ì¾ÆÀִ ±¤Ãµ¼öÀÇ »ùÀÎ, ³ª¸¦ ÀÌ¹Ì Àú¹ö·ÈÀ¸¸ç, ±×¸®°í ÀÚ±â 
ÀڽŵéÀ» À§ÇÑ, ¹°À» ÀüÇô ´ãÀ» ¼ö ¾ø´Â ÆÄ¼ÕµÈ Àú¼ö µ¿±¼ÀÎ, Àú¼ö µ¿±¼µéÀ» ÂɾƼ­ ¸¸µé¾ú´Ù. 
âÁ¶µÈ »ç¹°µé¿¡¼­ ±×µéÀÌ Èí¼öÇÏ´Â(drink) ¹Ù´Â ±×µéÀÇ °¥ÁõÀ» ÇؼҽÃų ¼ö ¾ø°í, ¿À·ÎÁö 
°¥ÁõÀ» Áõ°¡½Ãų»ÓÀÌ´Ù. ±×µéÀº âÁ¶µÈ »ç¹°µé¿¡ ´ëÇÑ ÀڽŵéÀÇ »ç¶ûÀ» ÅëÇÏ¿© Ãµ °¡Áö 
¹æ½ÄÀ¸·Î Á˸¦ ÁöÀ¸¸ç, ±×¸®ÇÏ¿© ÀÚ±â Àڽŵ鿡°Ô Çì¾Æ¸± ¼ö ¾ø´Â(incalculable) Çظ¦ ÀÔÈù´Ù" 
[½ÊÀÚ°¡ÀÇ ¼º ¿äÇÑ(St. John of the Cross), Ascent of Mount Carmel, 3, 19, 7].


Gospel Reading: Matthew 13:10-17

Speaking in Parables (Continuation)
----------------------------------------------------

[10] Then the disciples came and said to Him (Jesus), "Why do You speak to
them in parables?" [11] And He answered them, "To you it has been given to
know the secrets of the Kingdom of Heaven, but to them it has not been given.
[12] For to him who has will more be given, and he will have abundance; but from
him who has not, even what he has will be taken away. [13] This is why I speak
to them in parables, because seeing they do not see, and hearing they do not
hear, nor do they understand. [14] With them indeed is fulfilled the prophecy of
Isaiah which says: `You shall indeed hear but never understand, and you shall
indeed see but never perceive. [15] For this people's heart has grown dull, and
their ears are heavy of hearing, and their eyes they have closed, lest they should
perceive with their eyes, and hear with their ears, and understand with their heart,
and turn for me to heal them.'

[16] But blessed are your eyes, for they see, and your ears, for they hear. [17]
Truly, I say to you, many prophets and righteous men longed to see what you
see, and did not see it, and to hear what you hear, and did not hear it."

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

-----
°Ô½ÃÀÚ ÁÖ: ¿À´ÃÀÇ º¹À½ ¸»¾¸Àº °¡ÇØ ¿¬Áß Á¦15ÁÖÀÏ º¹À½ ¸»¾¸(¸¶Å¿À º¹À½¼­ 13,1-23)¿¡ 
Æ÷ÇԵǹǷÎ, ÀÌ ºñÀ¯ÀÇ ³»¿ëÀ» Á¦´ë·Î ÀÌÇØÇϱâ À§ÇÏ¿© ´ÙÀ½¿¡ ÀÖ´Â °¡ÇØ ¿¬Áß Á¦15 
ÁÖÀÏÀÇ º¹À½ ¸»¾¸°ú ±× Çؼ³À» ÇнÀÇϵµ·Ï Ç϶ó:
http://ch.catholic.or.kr/pundang/4/navarre/a_ot_15.htm
-----

10-13. The kind of Kingdom Jesus was going to establish did not suit the Judaism
of His time, largely because of the Jew's nationalistic, earthbound idea of the Mes-
siah to come. In His preaching Jesus takes account of the different outlooks of
His listeners, as can be seen in the attitudes described in the parable of the so-
wer. If people were well disposed to Him, the enigmatic nature of the parable would
stimulate their interest; and Jesus later did give His many disciples a fuller expla-
nation of its meaning; but there was no point in doing this if people were not ready
to listen.

Besides, parables--as indeed any type of comparison or analogy--are used to re-
veal or explain something which is not easy to understand, as was the case with
the supernatural things Jesus was explaining. One has to shade one's eyes to
see things if the sun is too bright; otherwise, one is blinded and sees nothing.
Similarly, parables help to shade supernatural brightness to allow the listener to
grasp meaning without being blinded by it.

These verses also raise a very interesting question: how can divine revelation and
grace produce such widely differing responses in people? What is at work here
is the mystery of divine grace--which is an unmerited gift--and of man's response
to this grace. What Jesus says here underlines man's responsibility to be ready
to accept God's grace and to respond to it. Jesus' reference to Isaiah (Matthew
13:14-15) is a prophecy of that hardness of heart which is a punishment meted
out to those who resist grace.

These verses need to be interpreted in the light of three points: 1) Jesus Christ
loved everyone, including people of His own home town: He gave His life in order
to save all men; 2) the parable is a literary form designed to get ideas across
clearly: its ultimate aim is to teach, not to mislead or obscure; 3) lack of appre-
ciation for divine grace is something blameworthy, which does merit punishment;
however, Jesus did not come directly to punish anyone, but rather to save every-
one.

12. Jesus is addressing His disciples and explaining to them that, precisely
because they have faith in Him and want to have a good grasp of His teaching,
they will be given a deeper understanding of divine truths. But those who do not
"follow Him" (cf. note on Matthew 4:18-22) will later lose interest in the things of
God and will grow ever blinder: it is as if the little they have is being taken away
from them.

This verse also helps us understand the meaning of the parable of the sower, a
parable which gives a wonderful explanation of the supernatural economy of di-
vine grace: God gives grace, and man freely responds to that grace. The result
is that those who respond to grace generously receive additional grace and so
grow steadily in grace and holiness; whereas those who reject God's gifts become
closed up within themselves; through their selfishness and attachment to sin they
eventually lose God's grace entirely. In this verse, then, our Lord gives a clear
warning: with the full weight of His divine authority He exhorts us--without taking
away our freedom--to act responsibly: the gifts God keeps sending us should
yield fruit; we should make good use of the opportunities for Christian sanctifi-
cation which are offered us in the course of our lives.

14-15. Only well-disposed people grasp the meaning of God's words. It is not
enough just to hear them physically. In the course of Jesus' preaching the pro-
phetic words of Isaiah come true once again.

However, we should not think that not wanting to hear or to understand was
something exclusive to certain contemporaries of Jesus; each one of us is at
times hard of hearing, hard-hearted and dull-minded in the presence of God's
grace and saving word. Moreover, it is not enough to be familiar with the tea-
ching of the Church: it is absolutely necessary to put the faith into practice, with
all that that implies, morally and ascetically. Jesus was fixed to the wood of the
Cross not only by nails and by the sins of certain Jews but also by our sins--sins
committed centuries later but which afflicted the Sacred Humanity of Jesus
Christ, who bore the burden of our sins. See the note on Mark 4:11-12.

16-17. In contrast with the closed attitude of many Jews who witnessed Jesus'
life but did not believe in Him, the disciples are praised by our Lord for their do-
cility to grace, their openness to recognizing Him as the Messiah and to accep-
ting His teaching.

He calls His disciples blessed, happy. As He says, the prophets and just men
and women of the Old Testament had for centuries lived in hope of enjoying one
day the peace the future Messiah would bring, but they had died without experien-
cing this good fortune. Simeon, towards the end of his long life, was filled with joy
on seeing the infant Jesus when He was presented in the temple: "He took Him
up in his arms and blessed God and said, `Lord now lettest Thou Thy servant
depart in peace, according to Thy word; for mine eyes have seen Thy salvation'"
(Luke 2:28-30). During our Lord's public life, His disciples were fortunate enough
to see and be on close terms with Him; later they would recall that incomparable
gift, and one of them would begin his first letter in these words: "That which was
from the beginning, which we have heard, which we have seen with our own eyes,
which we have looked upon and touched with our hands, concerning the word of
life; [...] that which we have seen and heard we proclaim also to you, so that you
may have fellowship with us; and our fellowship is with the Father and with His
Son Jesus Christ. And we are writing this that our [or: your] joy may be complete
1 John 1:1-4).

This exceptional good fortune was, obviously, not theirs but of special merit: God
planned it; it was He who decided that the time had come for the Old Testament
prophecies to be fulfilled. In any event, God gives every soul opportunities to meet
Him: each of us has to be sensitive enough to grasp them and not let them pass.
There were many men and women in Palestine who saw and heard the incarnate
Son of God but did not have the spiritual sensitivity to see in Him what the Apos-
tles and disciples saw.
¡¡

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

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