나바르 매일미사 독서/묵상

Friday

27th Week of Ordinary Time

(I) 1st Reading:Joel 1:13-15; 2:1-2

Call to repentance and prayer
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[13] Gird on sackcloth and lament, O priests,
wail, O ministers of the altar.
Go in, pass the night in sackcloth,
O ministers of my God!
Because cereal offerings and drink offering
are withheld from the house of your God.

[14] Sanctify a fast,
call a solemn assembly.
Gather the elders
and all the inhabitants of the land
to the house of the Lord your God;
and cry to the Lord.

[15] Alas for the day!
For the day of the Lord is near,
and as destruction from the Almighty it comes,

The day of the Lord is coming "after darkness"
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[1] Blow the trumpet in Zion;
sound the alarm on my holy mountain!
Let all the inhabitants of the land tremble,
for the day of the Lord is coming, it is near,
[2] a day of darkness and gloom,
a day of clouds and thick darkness!

Invasion by a "powerful people"
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Like blackness there is spread upon the mountains
a great and powerful people;
their like has never been from of old,
nor will be again after them
through the years of all generations.

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Commentary:

1:13-20. In the form of a poem, the prophet appeals for public conversion and pe-
nance to entreat God to take pity on the people and the land. "Go in, pass the
night in sackcloth" (v. 13) – the same language as is used to describe the pe-
nance done by David when his son was fatally ill (cf. 2 Sam 12:16), and, in ge-
neral, the sign of deep mourning (cf. 1 Kings 21:27, when King Ahab is warned
of what will befall him). Judith 4:8ff mentions priests, people and even livestock
wearing sackcloth. "Sanctify a fast" (v. 14), that is, declare a holy fast, a peni-
tential rite to move God to mercy; other Old Testament references to this are to
be found in 1 Kings 21:9 and Jonah 3:5-9.

The basic purpose of these acts of penance is given in v. 15 with a play on words:
the "day of the Lord" is near; it comes as destruction, as a scourge, shod, from
the Almighty, Shaddai, Verses 16-18 show that the people admit that their punish-
ment is deserved; this prepares the way for the prophet's prayer that follows. In it,
Joel cries to the Lord on behalf of the community (v. 19) – and not only he: "even
the flocks of sheep" sigh to God in a mute prayer.

It is significant that the priests are the first to be called to penance (v. 13). they
should be the first to lament – before calling others (elders, all the inhabitants)
to do so (v. 14). This is something embedded in the tradition of the Bible and of
the Church – the idea that ministers should set a good example: "Those who
have been called to wait on the table of the Lord should be praiseworthy, shining
examples of righteousness, unmarked by any stain or taint of sinfulness. They
should live upright lives, as salt of the earth, for their own sake and for the sake
of others, giving good example by their behaviour and deeds, as the light of the
world. they should be mindful of the warning made by the divine teacher Christ
Jesus to his apostles and disciples, and all of their successors, priests and
teachers: You are the salt of the earth; but if salt has lost its taste, how shall its
saltness be restored? (Mt 5:13)" (St John Capistrano, Mirror of the Clergy, 1, in
the Divine Office, Readings, 23 October).

2:1-11. From the literary point of view, and also by virtue of their theme, these ver-
ses form a well-defined poem: this is signaled by the use of what is called "inclu-
sion": cf. the reference to the day of the Lord in the first and last verses. The
poem describes how God manifests his presence among his people, arriving with
all the trappings of power. The passage is reminiscent of the account of the theo-
phany on Mount Sinai (ex 19:16-25; Deut 4:9-14) and of prophetical texts, too
(Zeph 1:15; Is 13:8; etc.). It is all designed to make people conscious of the
Lord's transcendence and power, in order to bring about a change of heart: only
God can chastise them and by so doing rescue them from their anguish.

The first two verses are a call to attention. The trumpet or horn was blown mainly
on two occasions – as an alarm in times of war, or to call an assembly; here, as
in the parallel passage of Zephaniah 1:15-16, it is an alarm call. The "day of the
Lord" (v. 1) arrives like a terrible army with all the panoply of war. St. John's Gos-
pel, in the prologue (Jn 1:5) and elsewhere (8:12; 13:30; 20:1; etc.), uses lan-
guage similar to that found here (v. 2) depicting darkness and night as elements
hostile to Christ.
　

(II) 1st Reading: Galatians 3:7-14

Justification By Faith (Continuation)
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[7] So you see that it is men of faith who are the sons of Abraham. [8] And the
scripture, foreseeing that God would justify the Gentiles by faith, preached the
gospel beforehand to Abraham, saying, "In you shall all the nations be blessed."
[9] So then, those who are men of faith are blessed with Abraham who had faith.

[10] For all who rely on works of the law are under a curse; for it is written,
"Cursed be every one who does not abide by all things written in the book of the
law, and do them." [11] Now it is evident that no man is justified before God by
the law; for "He who through faith is righteous shall live" ; [12] but the law does
not rest on faith, for "He who does them shall live by them." [13] Christ redeemed
us from the curse of the law, having become a curse for us -- for it is written,
"Cursed be every one who hangs on a tree"--[14] that in Christ Jesus the bles-
sing of Abraham might come upon the Gentiles, that we might receive the pro-
mise of the Spirit through faith.

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

6-9. The Apostle recalls the figure of Abraham in order to show that man's justi-
fication is not the result of the material works prescribed by the Mosaic Law,
but rather the result of faith in God's word. According to Gen 15:6, when God
promised Abraham that he would have a son even though he was already an old
man and his wife Sarah was barren, Abraham immediately took God at his word.
It was this faith that justified Abraham: God had not yet established circumcision
or given the Law. Therefore, St Paul argues, "it is men of faith who are the sons
of Abraham".

God had given the Patriarch a promise whose implications were universal: "In
you shall all the nations be blessed." That promise is now being kept through
the entry of the Gentiles, through faith, into the new people of God. Abraham is
in effect the father of those who believe, for in him all those who would believe
in Jesus Christ were already blessed.

In the same way as he justified Abraham, God justifies every man--through faith
(cf. Gen 15:6; Rom 4:2ff; Jas 2:21ff). Thus, people do not become sons of the
Kingdom simply because they are descendants of Abraham according to the
flesh: no, they must become like him by being men of faith like him. Therefore,
man's greatness in God's eyes is not a matter of blood or descent, as the Jews
believed, but of divine grace, which makes us children of the blessing, children
of God (cf. Jn 1:12-13).

God grants the gift of justification by faith to all who believe in his word, as Ab-
raham did. The true imitators of Abraham, St John of Avila says, are "those who
believe with loving faith, with firm and constant faith, who are so well grounded
in faith that nothing, no adversity, no temptation, no ill-treatment can disconsole
them or dismay them" ("Lecciones Sobre Gal, ad loc.").

10-12. In what is called the Council of Jerusalem, St Peter had said, "Why do
you make trial of God by putting a yoke upon the neck of the disciples which
neither our fathers nor we have been able to bear?" (Acts 15: 10): the Jews could
not, despite their efforts, keep the Mosaic Law--the Law which they thought justi-
fied them in God's sight. Therefore, those who place their hope of salvation in the
Law are subject to the curse which the Law itself places on those who infringe
it: "Cursed be he who does not confirm the words of the Law by doing them"
(Deut 27:26).

The curse of the Law falls on anyone who fails to keep it, given that every com-
mandment involves a penalty for its transgressor. That is why the Apostle argues
that those who rely only on the Law are subject to the risk of being cursed, of
being punished--"are under a curse". He then goes on to recall once more the
passage in Habakkuk which says that "the righteous shall live by his faith" (2:4;
cf. note on Rom 1: 17). If the righteous or justified man lives by faith, the Apostle
concludes, he does not live by the Law, for the Law does not call for faith but for
fulfillment of its precepts.

13-14. Christ, who was innocent, wished to offer the Father perfect atonement
and thereby blot out our sin. To this end he voluntarily turned upon himself the
curse which the Law laid on its transgressors. He bore the curse of the Law on
our behalf and thereby set us free from the curse. What was for our Lord punish-
ment was for men salvation. As St Jerome puts it, "the injury suffered by the
Lord is our glory. He died so that we might live; he descended into hell so that
we might ascend into heaven. He became folly so that we might be reaffirmed in
wisdom. He emptied himself of the fullness and form of God, taking the form of
a slave, so that this divine fullness might dwell in us and we might be changed
from slaves into lords. He was nailed on the Cross so that the sin committed at
the tree of the knowledge of good and evil might be blotted out, once he was
hung on the tree of the Cross" ("Comm. in Gal, ad loc.").

With our Lord's death, the world's redemption is achieved, God's promise is ful-
filled and the blessing he gave to Abraham multiplies his posterity, making them
more numerous than the stars of heaven or the sand of the seashore (cf. Gen
15:5-6; 22:17).

Gospel Reading: Luke 11:15-26

The Kingdom of God and the Kingdom of Satan
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(Now Jesus was casting out a demon that was dumb; when the demon had gone
out, the man spoke, and the people marvelled.) [15] But some of them said, "He
casts out demons by Beelzebul, the prince of demons"; [16] while others, to test
Him, sought from Him a sign from Heaven. [17] But He, knowing their thoughts,
said to them, "Every kingdom divided against itself is laid waste, and house falls
upon house. [18] And if Satan also is divided against himself, how will his king-
dom stand? For you say that I cast out demons by Beelzebul. [19] And if I cast
out demons by Beelzebul, by whom do your sons cast them out? Therefore they
shall be your judges. [20] But if it is by the finger of God that I cast out demons,
then the Kingdom of God has come upon you. [21] When a strong man, fully
armed, guards his own palace, his goods are in peace; [22] but when one stron-
ger than he assails him and overcomes him, he takes away his armor in which
he trusted, and divides his spoil. [23] He who is not with Me is against Me, and
He who does not gather with Me scatters."

[24] "When an unclean spirit has gone out of a man, he passes through water-
less places seeking rest; and finding none he says, 'I will return to my house
from which I came.' [25] And when he comes he finds it swept and put in order.
[26] Then he goes and brings seven other spirits more evil than himself, and
they enter and dwell there; and the last state of that man becomes worse than
the first."

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

14-23. Jesus' enemies remain obstinate despite the evidence of the miracle.
Since they cannot deny that He has done something quite extraordinary, they
attribute it to the power of the devil, rather than admit that Jesus is the ***********
***********
Messiah.

14-23. 예수님의 적들은 이 기적이라는 증거에도 불구하고 완고하게 남아 있습니다.
그들은 당신께서 상당히 대단한 어떤 것을 이미 행하셨음을 부인할 수 없었기 때문에,
예수님께서 메시아이심을 인정하기 보다는, 그들은 그것을 마왕(the devil)의 힘에
돌렸습니다.

Our Lord answers them with a clinching argument: the fact that He expels de-
mons is proof that He has brought the Kingdom of God. The Second Vatican
Council reminds us of this truth: The Lord Jesus inaugurated His Church by prea-
ching the Good News, that is, the coming of the Kingdom of God, promised over
the ages in the Scriptures [...]. The miracles of Jesus also demonstrate that the
Kingdom has already come on earth: "If it is by the finger of God that I cast out
demons, then the Kingdom of God has come upon you (Luke 11:20); cf. Matthew
12:28). But principally the Kingdom is revealed in the person of Christ Himself,
Son of God and Son of Man, who came 'to serve and to give His life as a ransom
for many' (Mark 10:45)" (Vatican II, "Lumen Gentium", 5).

우리의 주님께서는 다음과 같은 매듭을 짓는 논증으로써(with a clinching argument)
그들에게 대답하십니다: 당신께서 마귀(the demons)들을 쫓아내신다는 바로 그 사실이
당신께서 하느님의 나라(the Kingdom of God)를 이미 가져 오셨음에 대한 증거이다.
제2차 바티칸 공의회는 우리에게 이 진리를 다음과 같이 상기시킵니다: 주님이신
예수님께서는, 성경에 있어 여러 세대들에 걸쳐 약속되었던, 좋은 소식(the Good
News, 즉 복음)을, 즉 하느님의 나라의 도래(that is, the coming of the Kingdom
of God)를 설교하심으로써, 당신의 교회를 개시하셨습니다 [...]. 예수님의 기적들은
또한 지상에 이 나라가 이미 와 있음을 증명합니다(demonstrate): "내가 하느님의
손가락으로 마귀들을 쫓아내는 것이면, 하느님의 나라가 이미 너희에게 와 있는
것이다" (루카 복음서 11,20; 마태오 복음서 12,28을 참조하라). 그러나 이 나라는,
'섬기러 왔고 또 많은 이들의 몸값으로 자기 목숨을 바치러' (마르코 복음서 10,45)
오셨던 분이신, 하느님의 아드님이시며 사람의 아들인, 그리스도 당신 자신이라는
인격(the person) 안에서 주로(principally) 드러나게 됩니다. [제2차 바티칸 공의회,
"인류의 빛(Lumen Gentium), 5].

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번역자 주: 예수님께서 공생활 초기에 선포하신 "하느님의 나라[the Kingdom of God,
즉 하늘 나라(the Kingdom of Heaven)]"에 대한 번역자의 안내 및 교황 요한 바오로
2세의 교리 교육용 일반 알현 강론 말씀들의 모음은 다음에 있으니, 별도의 시간을
내어서라도 차분히 꼭 읽도록 하라:

http://ch.catholic.or.kr/pundang/4/soh/894.htm (클릭하십시오)
-----

The strong man well armed is the devil, who has enslaved man; but Jesus Christ,
one stronger than he, has come and conquered him and is despoiling him. St.
Paul will say that Christ "disarmed the principalities and powers and made a pub-
lic example of them, triumphing over them" (Colossians 2:15).

완전히 무장한 힘센 자(the strong man well armed)는 마왕(the devil)을 말하는데,
그는 사람을 노예로 이미 삼아버렸으나, 그러나, 더 힘센 자인, 예수 그리스도께서
이미 오셨으며 그리고 그를 정복하셨고 그리고 그를 약탈하고 계십니다. 성 바오로는
그리스도께서 "권세와 권력들의 무장을 해제하여 그들을 공공연한 구경거리로
삼으시고, ...그들을 이끌고 개선 행진을 하셨습니다" (콜로새 2,15) 라고 말할
것입니다.

After the victory of Christ the "stronger one", the words of verse 23 are addressed
to mankind at large; even if people do not want to recognize it, Jesus Christ has
conquered and from now on no one can adopt an attitude of neutrality towards
Him: he who is not with Him is against Him.

"더 힘센 자"인 그리스도의 승리 후에, 제23절의 표현들은 다음과 같이 널리 인류에게
전해지고 있습니다: 심지어 사람들이 이것을 인정하는 것을 원하지 않음에도 불구하고,
예수 그리스도께서는 이미 승리를 얻으셨으며 그리고 지금부터는 아무도 당신을 향하여
중립적 태도를 채택할 수 없습니다: 내 편에 서지 않는 자는 나를 반대하는 자이다.

18. Christ's argument is very clear. One of the worst evils that can overtake the
Church is disunity among Christians, disunity among believers. We must make
Jesus' prayer our own: "That they may be one; even as Thou, Father, art in Me,
and I in Thee, that they may also be one in us, so that the world may believe
that Thou hast sent Me" (John 17:21).

18. 그리스도의 논증은 매우 분명합니다. 교회를 따라잡을(overtake) 수 있는 최악의
악(evils)들 중의 하나는 그리스도인들 사이의 불일치(disunity), 믿는 이들 사이의
불일치입니다. 우리는 다음과 같은 예수님의 기도를 우리 자신의 것으로 삼아야
합니다: "그들이 모두 하나가 되게 해 주십시오. ... 그리하여 아버지께서 저를
보내셨다는 것을 세상이 믿게 하십시오" (요한 복음서 17,21).

24-26. Our Lord shows us that the devil is relentless in his struggle against man;
despite man rejecting him with the help of grace, he still lays his traps, still tries
to overpower him. Knowing all this, St. Peter advises us to be sober and vigilant,
because "your adversary the devil prowls around like a roaring lion, seeking some
one to devour. Resist him, firm in your faith" (1 Peter 5:8-9).

24-26. 우리의 주님께서는 마왕(the devil)이 사람에 대항하는 자신의 분투에 있어
가차없음을 우리에게 보여주고 계시며, 그리고 사람이 은총의 도움과 함께 그를
거부함에도 불구하고, 그는 여전히 자신의 함정(traps)들을 놓으며, 여전히 그를
제압하려고 시도합니다. 이런 것 모두를 알기에, 성 베드로(St. Peter)는 우리에게
올바른 정신으로 있으며 그리고 깨어 있으라고 우리에게 조언하는데, 이는 다음의
이유 때문입니다: "정신을 차리고 깨어있도록 하십시오. 여러분의 적대자 악마가
으르렁거리는 사자처럼 누구를 삼킬까 하고 찾아 돌아다닙니다. 여러분은 믿음을
굳건히 하여 악마에게 대항하십시오" (1베드로 5,8-9).

Jesus also forewarns us about the danger of being once more defeated by Satan
-- which would leave us worse off than were before. The Latin proverb puts it very
well: "corruptio optimi, pessima" (the corruption of the best is the worst.) And St.
Peter, in his inspired text, inveighs against corrupt Christians, whom he compares
in a graphic and frightening way to "the dog turning back to his own vomit and the
sow being washed and then wallowing in the mire" (cf. 2 Peter 2:22).

예수님께서는 또한, 이전보다 우리를 더 나쁘게 하는, 사탄(Satan)에 의하여 한 번
더 패배 당함이라는 위험에 관하여 우리에게 미리 주의시키십니다(forewarns).
라틴어 격언(Lain proverb)은 이것을 다음과 같이 매우 잘 표현하고 있습니다:
"corruptio optimi, pessima" (최상인 것의 부패는 최악이다). 그리고 성 베드로는,
자신의 영감을 받은 본문에서, 부패한 그리스도인들에 반하여 통렬히 비난하는데,
그는 이들을 그림처럼 생생한 그리고 깜짝 놀라게 하는 방식으로 "개는 자기가 게운
데로 되돌아간다. 그리고 돼지는 몸을 씻고 나서 다시 진창에 뒹군다" (2베드로
2,22를 참조하라) 에 비교합니다.
　

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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
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