Monday
18th Week of Ordinary Time
(I) 1st Reading: Numbers 11:4b-15
Craving for Egyptian Food
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[4b] And the people of Israel also wept again, and said, "0 that we had meat to
eat! [5] We remember the fish we ate in Egypt for nothing, the cucumbers, the
melons, the leeks, the onions, and the garlic; [6] but now our strength is dried
up, and there is nothing at all but this manna to look at."
[7] Now the manna was like coriander seed, and its appearance like that of
bdellium. [8] The people went about and gathered it, and ground it in mills or
beat it in mortars, and boiled it in pots, and made cakes of it; and the taste
of it was like the taste of cake baked with oil. [9] When the dew fell upon the
camp in the night, the manna fell with it.
Moses' Prayer
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[10] Moses heard the people weeping throughout their families every man at the
door of his tent; and the anger of the LORD blazed hotly, and Moses was dis-
pleased. [11] Moses said to the LORD, "Why hast thou dealt ill with thy ser-
vant? And why have I not found favor in thy sight, that thou dost lay the burden
of aIl this people upon me? [12] Did I conceive all this people? Did I bring them
forth, that thou shouldst say to me, 'Carry them in your bosom, as a nurse car-
ries the sucking child, to the land which thou didst swear to give their fathers?'
[13] Where am I to get meat to give to all this people? For they weep before me
and say, 'Give us meat, that we may eat.' [14] I am not able to carry all this peo-
ple alone, the burden is too heavy for me. [15] If thou wilt deal thus will me, kill
me at once, if I find favor in thy sight, that I may not see my wretchedness."
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Commentary:
11:7-9. The people dream of the sort of food they had in Egypt. The manna was
a sign of the providence of God, who supplied his people with food in the arid de-
sert. Therefore, their lack of appreciation for the manna, and on top of that their
protest against God, show their blindness, their inability to appreciate the gifts
God is giving them. Regarding the manna, cf. the note on Exodus 16:1-36.
[The note on Exodus 16:1-36 states:
16:1-36. The prodigy of the manna and the quails was a very important sign of
God's special providence towards his people while they were in the desert. It is
recounted here and in Numbers 11, but in both accounts facts are interwoven
with interpretation of same and with things to do with worship and ethics.
Some scholars have argued that the manna is the same thing as a sweet secre-
tion that comes from the tamarisk ("tamarix mannifera") when punctured by a
particular insect commonly found in the mountains of Sinai. The drops of this re-
sin solidify in the coldness of the night and some fall to the ground. They have
to be gathered up early in the morning because they deteriorate at twenty-four
degrees temperature (almost eighty degrees Celsius). Even today desert Arabs
collect them and use them for sucking and as a sweetener in confectionery.
As we know, quails cross the Sinai peninsula on their migrations back and forth
between Africa and Europe or Asia. In May or June, when they return from Africa
they usually rest in Sinai, exhausted after a long sea crossing; they can be ea-
sily trapped at this point.
Although these phenomenon can show where the manna and the quail come from,
the important thing is that the Israelites saw them as wonders worked by God.
The sacred writer stops to describe the impact the manna had on the sons of Is-
rael. They are puzzled by it, as can be seen from their remarks when it comes for
the first time: "What is it?" they ask, which in Hebrew sounds like "man hu", that
is, manna (v. 15), which is how the Greek translation puts it. Indeed, the need to
collect it every day gave rise to complaints about some people being greedy (v.
20) and who did not understand the scope of God's gift (v. 15). And just as man-
na is a divine gift to meet a basic human need (nourishment), so too the divine
precepts, specifically that of the sabbath, are a free gift from the Lord (v. 28). So,
obedience is not a heavy burden but the exercise of a capacity to receive the
good things that God gives to those who obey him.
The prodigy of the manna will resound right through the Bible: in the "Deuterono-
mic" tradition it is a test that God gives his people to show them that "man does
not live by bread alone, but [...] by everything that proceeds from the mouth of the
Lord" (Deut 8:3). The psalmist discovers that manna is "the bread of the strong"
("of angels", says the Vulgate and the RSV), which God sent in abundance (Ps
78:23ff; cf. Ps 105:40). The book of Wisdom spells out the features of this bread
from heaven "ready to eat, providing every pleasure and suited to every taste" (Wis
16:20-29). And the New Testament reveals the full depth of this "spiritual" food (1
Cor 10:3), for, as the "Catechism" teaches, "manna in the desert prefigured the
Eucharist, 'the true bread from heaven' (Jn 6:32)" ("Catechism of the Catholic
Church", 1094).]
11:10-15. Despite the tone of complaint, in Moses' words we can glimpse God's
relationship to his people: he is their father, he made them into a people. And the
passage also shows the heavy responsibility he put on Moses' shoulders--to the
point that he feels unable to carry it any longer.
The imagery used here to describe God's concern for his people will later be used
by St Paul when he speaks of his concern for all the Christian communities which
grew from his preaching and which he has to guide towards Christ (cf. I Thess 2:
7-11).
(II) 1st Reading: Jeremiah 28:1-17
Dispute with Hananiah
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[1] In that same year, at the beginning of the reign of Zedekiah king of Judah,
in the fifth month of the fourth year, Hananiah the son of Azzur, the prophet from
Gibeon, spoke to me in the house of the Lord. in the presence of the priests and
all the people, saying. [2] "Thus says the Lord of hosts. the God of Israel: I have
broken the yoke of the king of Babylon. [3] Within two years I will bring back to
this place all the vessels of the Lord's house, which Nebuchadnezzar king of Ba-
bylon took away from this place and carried to Babylon. [4] I will also bring back
to this place Jeconiah the son of Jehoiakim, king of Judah, and all the exiles
from Judah who went to Babylon, says the Lord, for I will break the yoke of the
king of Babylon."
[5] Then the prophet Jeremiah spoke to Hananiah the prophet in the presence of
the priests and all the people who were standing in the house of the Lord; [6] and
the prophet Jeremiah said, "Amen! May the Lord do so; may the Lord make the
words which you have prophesied come true, and bring back to this place from
Babylon the vessels of the house of the Lord, and all the exiles. [7] Yet hear now
this word which I speak in your hearing and in the hearing of all the people. [8]
The prophets who preceded you and me from ancient times prophesied war, fa-
mine, and pestilence against many countries and great kingdoms. [9] As for the
prophet who prophesies peace, when the word of that prophet comes to pass,
then it will be known that the Lord has truly sent the prophet."
[10] Then the prophet Hananiah took the yoke-bars from the neck of Jeremiah
the prophet, and broke them. [11] And Hananiah spoke in the presence of all
the people, saying, "Thus says the Lord: Even so will I break the yoke of Nebu-
chadnezzar king of Babylon from the neck of all the nations within two years."
But Jeremiah the prophet went his way.
[12] Sometime after the prophet Hananiah had broken the yoke-bars from off the
neck of Jeremiah the prophet, the word of the Lord came to Jeremiah: [13] Go,
tell Hananiah, ‘Thus says the Lord: You have broken wooden bars, but I will
make in their place bars of iron. [14] For thus says the Lord of hosts, the God
of Israel: I have put upon the neck of all these nations an iron yoke of servitude
to Nebuchadnezzar king of Babylon, and they shall serve him, for I have given to
him even the beasts of the field.” [15] And Jeremiah the prophet said to the pro-
phet Hananiah, “Listen, Hananiah, the Lord has not sent you, and you have made
this people trust in a lie. [16] Therefore thus says the Lord: ‘Behold, I will remove
you from the face of the earth. This very year you shall die, because you have
uttered rebellion against the Lord.” [17] In that same year, in the seventh month,
the prophet Hananiah died.
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Commentary:
28:1-17. The reaction of the prophets and priests to what they saw as impertin-
ence on Jeremiah's part (27:1-22) is not slow in coming.
Hananiah, claiming that he too is a prophet with a message from the Lord, replies
to Jeremiah by saying that very soon -- within two years -- the whole situation will
change for the better (v. 3). Jeremiah, in turn, says that he would like nothing bet-
ter (for he loves his land and his people); but earlier prophets predicted misfor-
tunes, and they occurred; favourable predictions are proven to be the word of God
only when and if they come true. Hananiah does not give away. His arrogance
(vv. 10-11) leads Jeremiah to repeat his message (vv. 12-14). The onlookers may
have taken different sides, but two months later (much less than two years) it will
be easy to see who the false prophet was and who the true (vv. 15-17). And the
threat contained in the book of Deuteronomy will he carried out: "But the prophet
who presumes to speak a word in my name which I have not commanded him to
speak, or who speaks in the name of other gods, that same prophet shall die.
[…] [W]hen a prophet speaks in the name of the Lord, if the word does not come
to pass or come true, that is a word which the Lord has not spoken; the prophet
has spoken it presumptuously, you need not he afraid of him" (Deut 18:20; cf.
Deut 13:6).
This debate in the presence of the people illustrates a problem that often arises
in Holy Scripture, and in a way it is a perennial one: How can one know whether
someone is truly a prophet sent by the Lord, when a number of prophets preach
messages that are mutually incompatible? In ancient Israel, if a prediction came
true, then one knew that the prophet was speaking on God's behalf. In the new
People of God, the Holy Spirit helps the Church to discern whether a person's
message comes from God, that is, whether he or she has a true charism:
"These charisms, whether they be the more outstanding or the more simple and
widely diffused, are to be received with thanksgiving and consolation for they are
perfectly suited to and useful for the needs of the Church. Extraordinary gifts are
not to be sought after, nor are the fruits of apostolic labor to he presumptuously
expected from their use; but judgment as to their genuineness and proper use
belongs to those who are appointed leaders in the Church, to whose special
competence it belongs, not indeed to extinguish the Spirit, but to test all things
and hold fast to that which is good" (Vatican II, Lumen Gentium, 12).
Gospel Reading: Matthew 14:13-21
First Miracle of the Loaves and Fish
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[13] Now when Jesus heard this, He withdrew from there in a boat to a lonely
place apart. But when the crowds heard it, they followed Him on foot from the
towns. [14] As He went ashore He saw a great throng; and He had compassion
on them, and healed their sick. [15] When it was evening, the disciples came to
Him and said, "This is a lonely place, and the day is now over; send the crowds
away to go into the villages and buy food for themselves." [16] Jesus said, "They
need not go away; you give them something to eat." [17] They said to Him, "We
have only five loaves here and two fish." [18] And He said, "Bring them here to
Me." [19] Then He ordered the crowds to sit down on the grass; and taking the
five loaves and the two fish He looked up to heaven, and blessed, and broke and
gave the loaves to the disciples, and the disciples gave them to the crowds. [20]
And they all ate and were satisfied. And they took up twelve baskets full of the
broken pieces left over. [21] And those who ate were about five thousand men,
besides women and children.
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Commentary:
14-21. This episode must have occurred in the middle of springtime, because
the grass was green (Mark 6:40; John 6:10). In the Near East loaves were usual-
ly made very thin, which meant it was easy to break them by hand and distribute
them to those at table; this was usually done by the head of the household or the
senior person at the meal. Our Lord follows this custom, and the miracle occurs
when Jesus breaks the bread. The disciples then distribute it among the crowd.
Here again we can see Jesus' desire to have people cooperate with Him.
Or In Year A(가해), Gospel Reading: Matthew 14:22-36
Jesus Walks on the Water
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[22] Then He (Jesus) made the disciples get into the boat and go before Him to
the other side, while He dismissed the crowds. [23] And after He had dismissed
the crowds He went up into the hills by Himself to pray. When evening came,
He was there alone, [24] but the boat by this time was many furlongs distant
from the land, beaten by the waves; for the wind was against them. [25] And
in the fourth watch of the night He came to them, walking on the sea. [26] But
when the disciples saw Him walking on the sea, they were terrified, saying, "It
is a ghost!" And they cried out for fear. [27] But immediately He spoke to them,
saying, "Take heart, it is I; have no fear."
[28] And Peter answered Him, "Lord, if it is you, bid me come to You on the
water." [29] He said, "Come." So Peter got out of the boat and walked on the
water and came to Jesus; [30] but when he saw the wind, he was afraid, and be-
ginning to sink he cried out, "Lord, save me." [31] Jesus immediately reached
out his hand and caught him, saying to him, "O man of little faith, why did you
doubt?" [32] And when they got into boat, the wind ceased. [33] And those in
the boat worshipped Him, saying, "Truly You are the son of God."
[34] And when they had crossed over, they came to land at Gennesaret. [35] And
when the men of that place recognized Him, they sent round to all the region and
brought to Him all that were sick, [36] and besought Him that they might only
touch the fringe of His garment; and as many as touched it were made well.
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Commentary:
22-23. It has been a very full day, like so many others. First, Jesus works many
cures (14:14) and then performs the remarkable miracle of the multiplication of
the loaves and the fish, a symbol of the future Eucharist. The crowd who have
been following Him were avid for food, teaching and consolation. Jesus "had
compassion on them" (14:14), curing their sick and giving them the comfort of
His teaching and the nourishment of food. He continues to do the same, down
the centuries, tending to our needs and comforting us with His word and with the
nourishment of His own body. Jesus must have been very moved, realizing the
vivifying effect the Blessed Sacrament would have on the lives of Christians--a
sacrament which is a mystery of life and faith and love. It is understandable that
He should feel the need to spend some hours in private to speak to His Father.
Jesus' private prayer, in an interlude between one demanding activity and another,
teaches us that every Christian needs to take time out for recollection, to speak
to His Father, God. On Jesus' frequent personal prayer see, for example, Mark
1:35; 6:47; Luke 5:16; 16:12. See the notes on Matthew 6:5-6 and Matthew
7:7-11.
24-33: This remarkable episode of Jesus walking on the sea must have made a
deep impression on the Apostles. It was one of their
outstanding memories of the life they shared with the Master. It is reported not
only by St. Matthew, but also by St. Mark (6:45-52), who would have heard about
it from St. Peter, and by St. John (6:14-21).
Storms are very frequent on Lake Gennesaret; they cause huge waves and are
very dangerous to fishing boats. During His prayer on the hill, Jesus is still mind-
ful of His disciples; He sees them trying to cope with the wind and the waves and
comes to their rescue once He has finished praying.
This episode has applications to Christian life. The Church, like the Apostles'
boat, also gets into difficulties, and Jesus who watches over His Church comes
to its rescue also, after allowing it to wrestle with obstacles and be strengthened
in the process. He gives us encouragement: "Take heart, it is I; have no fear"
(14:27); and we show our faith and fidelity by striving to keep an even keel, and
by calling on His aid when we feel ourselves weakening: "Lord, save me" (14:30),
words of St. Peter which every soul uses when he has recourse to Jesus, his
Savior. Then our Lord does save us, and we urgently confess our faith: "Truly
you are the Son of God" (14:33).
29-31. St. John Chrysostom ("Hom. on St. Matthew", 50) comments that in this
episode Jesus taught Peter to realize, from his own experience, that all his
strength comes from our Lord and that he could not rely on his own resources,
on his own weaknesses and wretchedness. Chrysostom goes as far as to say
that "if we fail to play our part, God ceases to help us." Hence the reproach, 'O
man of little faith" (14:31). When Peter began to be afraid and to doubt, he
started to sink, until again, full of faith, he called out, "Lord, save me."
If at any time we, like Peter, should begin to weaken, we too should try to bring
our faith into play and call on Jesus to save us.
34-36. Learning from the faith of these people on the shore of Lake Gennesaret,
every Christian should approach the adorable humanity of the Savior. Christ--God
and Man--is accessible to us in the sacrament of the Eucharist.
"When you approach the Tabernacle remember that He has been awaiting you
for twenty centuries" (St. J. Escriva, "The Way", 537).
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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.
[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].