Tuesday

27th Week of Ordinary Time

(I) 1st Reading: Jonah 3:1-10

Jonah preaches repentance in Nineveh
--------------------------------------------------------
[1] Then the word of the Lord came to Jonah the second time, saying, [2] "Arise,
go to Nineveh, that great city, and proclaim to it the message that I tell you." [3]
So Jonah arose and went to Nineveh, according to the word of the Lord. Now Ni-
neveh was an exceedingly great city, three days' journey in breadth. [4] Jonah
began to go into the city, going a day's journey. And he cried, "Yet forty days,
and Nineveh shall be overthrown!"

The people of Nineveh do penance
--------------------------------------------------
[5] And the people of Nineveh believed God; they proclaimed a fast, and put on
sackcloth, from the greatest of them to the least of them. 

[6] Then tidings reached the king of Nineveh, and he arose from his throne, re-
moved his robe, and covered himself with sackcloth, and sat in ashes. [7] And
he made proclamation and published through Nineveh, "By the decree of the
king and his nobles: Let neither man nor beast, herd nor flock, taste anything;
let them not feed, or drink water, [8] but let man and beast be covered with
sackcloth,and let them cry mightily to God; yea, let every one turn from his evil
way and from the violence which is in his hands. [9] Who knows, God may yet
repent and turn from his fierce anger, so that we perish not?"

[10] When God saw what they did, how they turned from their evil way, God re-
pented of the evil which he had said he would do to them; and he did not do it.

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

3:1-4:11. The second part of the book has a similar structure to the first – God 
and Jonah (3:1-3; cf. 1:1-3); Jonah and Gentiles (3:4-10; cf. 1:4-16); Jonah and
God (4:1-11; cf. 1:17-2:10). However, the reader is now psychologically prepared
for what will happen: Jonah's preaching will produce the desired result and the
Ninevites will be converted. So, the story is geared to the last chapter which po-
ses and solves the question that chapter 3 provokes. The episode described in
this second part is therefore a practical illustration of the scope of God's mercy.
It was used as such in the debate with the Gnostics who argued that there was
a difference between the good God (the God revealed in the New Testament) and
the God revealed in the Old Testament: "See how the stress is laid on the grea-
test name and quality of God, his Mercy; that is, God is patient with evildoers,
and rich in mercy and compassion for those who recognize their faults and re-
pent them, as the Ninevites did. If such a Being as he is so good, you […] have
to admit that he can do no evil for, as Marcion himself once said, a good tree
cannot bear bad fruit" (Tertullian, Adversus Marcionem, 2, 24).

3:1-4. God renews his command to Jonah. And this time Jonah obeys. Maybe
the vows he promised to fulfil in 2:9 had to do with this – going to preach in Ni-
neveh. Anyway, the success of his mission is assured, because it depends not
on Jonah but on the Lord: it would take three days to cross Nineveh (v. 3), but
he has only gone one day in his journey and the people convert (cf. 3:5).

3:5-10. The account of the conversion of the Ninevites looks like a straight copy
from other biblical passages, particularly from the prophet Jeremiah: Jeremiah is
the "prophet to the nations" (Jer 1:5), and Jonah is sent to the archetypal Gen-
tile city. There are many little things in this passage that are reminiscent of Je-
remiah: in the book of Jeremiah, Jerusalem is called the "great city", which is
what Nineveh is called here (1:2; 3:2; cf. Jer 22:8-9), and both books have simi-
lar turns of phrase such as "let every one turn from his evil way", and "man and 
beast", "from the greatest to the least" (3:5, 8; cf. Jer 6:14; 8:10; 36:3, 7), etc.
This passage is particularly reminiscent of the call for a fast made by Jeremiah
in the time of King Jehoiakim; in Jeremiah 36 we are told how the prophet
warned of misfortunes to come and proclaimed a fast for conversion (Jer 36:9),
but the king refused to listen. Jonah, too, announces the destruction of Nineveh,
but it is the Ninevites themselves who proclaim a general fast, as if God were
speaking through them. Their own king establishes what the fast will involve, and
he issues a decree that sounds just like something a prophet would have said
(vv. 7-9); cf. Joel 2:12-14). Furthermore, the king of the Ninevites seems to be
quite familiar with biblical teaching, for he is well aware (cf. Jer 36:3, 9) that dis-
plays of penance will not automatically stay God's hand; the king has a genuine
change of heart and is ready to submit to God (v. 9), and when God sees that
these people are ready to mend their ways, he revokes his decision to punish
them (v. 10). The episode bears out Jeremiah's teaching about repentance (cf.
Jer 18:7-8).

The difference between the Ninevites and the Israelites can be seen in the use 
that Jesus makes of this passage when he compares his Jewish contemporaries
with their ancestors: "The men of Nineveh will arise at the judgment with this ge-
neration and condemn it; for they repented at the preaching of Jonah, and behold,
something greater than Jonah is here" (Mt 12:41). It is not surprising, then, that
in Christian tradition, the Ninevites are referred to as a model of repentance: "Let
us cast our minds back over the history of men, and see how the Lord, in one
generation after another, granted a time of penance to those who desired to be
converted to him. Noah preached salvation, and those who listened to him were
saved. Jonah told the Ninevites that their city would be destroyed, and they re-
pented of their sins and asked God for forgiveness and were saved by the power 
of their pleading, even though they were not part of the chosen people" (St Cle-
ment of Rome, Ad Corinthios, 7, 5-7).

And another text by a great Father of the Eastern Church says: "Do not dwell on
how little time you have, but on the love of the Master. The inhabitants of Nineveh
cooled God's wrath in three days. They did not despair at how little time was left
to them; their troubled souls won over the goodness of the Master, and he brought
about their salvation" (St John Chrysostom, De incomprehensibile Dei natura, 6).


(II) 1st Reading: Galatians 1:13-24

God's Call (Continuation)
------------------------------------
[13] For you have heard of my former life in Judaism, how I persecuted the
church of God violently and tried to destroy it; [14] and I advanced in Judaism
beyond many of my own age among my people, so extremely zealous was I
for the traditions of my fathers. [15] But when he who had set me apart before I
was born, and had called me through his grace, [16] was pleased to reveal his
Son to me, in order that I might preach him among the Gentiles, I did not confer
with flesh and blood, [17] nor did I go up to Jerusalem to those who were apos-
tles before me, but I went away into Arabia; and again I returned to Damascus.

[18] Then after three years I went up to Jerusalem to visit Cephas, and remained
with him fifteen days. [19] But I saw none of the other apostles except James the
Lord's brother. [20] (In what I am writing to you, before God, I do not lie!) [21]
Then I went into the regions of Syria and Cilicia. [22] And I was still not known
by sight to the churches of Christ in Judea; [23] they only heard it said, "He who
once persecuted us is now preaching the faith he once tried to destroy; [24] And
they glorified God because of me.

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

13-14. The Acts of the Apostles tell us about Paul's religious zeal; a Pharisee,
he had studied under Gamaliel (cf. Acts 22:3; Phil 3:5) and had consented to
and been present at the martyrdom of Stephen (cf. Acts 7:58; 8:1). Saul had
stood out as a persecutor of Christians, so keen was he to seek them out and
imprison them, even going beyond Judea to do so (cf. Acts 9:1-2). Clearly he had
been a man convinced of his Jewish faith, a zealous keeper of the Law, and proud
to be a Jew (cf. Rom 11:1 ; 2 Cor 11:22). Such was the fear the early Christians
had of him that they could not bring themselves to believe in his conversion (cf.
Acts 9:26). However, this same fervor and passion, to use St Augustine's compa-
rison (cf. "Contra Faustum", XXII, 70) was like a dense jungle--a serious obstacle
and yet an indication of immensely fertile soil. Our Lord sowed the seed of the
Gospel in that soil and it produced a very rich crop.

Everyone, no matter how irregular his life may have been, can produce good re-
sults like this--with the help of grace, which does not displace nature but heals
and purifies it, and then raises and perfects it: Courage! You...can! Don't you see
what God's grace did with sleepy-headed Peter, the coward who had denied him
..., and with Paul, his fierce and relentless persecutor?" (St. J. Escriva, "The
Way", 483).

15-16. More than once in Scripture we read about God choosing certain people
for special missions even when they were still in their mother's womb (cf. Jer 1:5;
Is 49:1-5; Lk 1:15; etc.). This emphasizes the fact that God makes a gratuitous
choice: there is no question of the person's previous merits contributing to God's
decision. Vocation is a supernatural divine gift, which God has planned from all
eternity. When God made his will known on the road to Damascus (cf. Acts
9:3-6), St Paul "did not confer with flesh and blood", that is, did not seek advice
from anyone, because he was absolutely sure that God himself had called him.
Nor did he consent to the prudence of the flesh, seeking to "play safe": his self-
surrender was immediate, total and unconditional. When the Apostles heard
Jesus inviting them to follow him, they "immediately left their nets" (Mt 4:20, 22;
Mk 1:18) and followed the Master, leaving everything behind (cf. Lk 5:11). We
see the same thing happening in Saul's case: he responds immediately. If he
makes his way to Ananias, he does so on the explicit instructions of Jesus--in
order to receive instruction and Baptism and to discover what his mission is to
be (Acts 9:15-16).

God's call, therefore, should receive an immediate response. "Consider the faith
and obedience of the Apostles", St John Chrysostom says. "They are in the
midst of their work (and you know how attractive fishing is!). When they hear his
command, they do not vacillate or lose any time: they do not say, 'Let's go home
and say goodbye to our parents.' No, they leave everything and follow him [...].
That is the kind of obedience Christ asks of us - not to delay even a minute, no
matter how important the things that might keep us" ("Hom. on St Matthew",
14, 2). And St Cyril of Alexandria comments: "For Jesus also said, 'No one who
puts his hand to the plough and looks back is fit for the Kingdom of God', and he
looked back who asked permission to return home and speak to his parents. But
we see that the holy Apostles did not act in that way; rather they followed Jesus,
immediately leaving the boat and their parents behind. Paul also acted imme-
diately. He 'did not confer with flesh and blood'. That is how those who want to
follow Christ must act" ("Commentarium in Lucam", 9).

A person has a duty to follow Christ even if his relatives are opposed to his doing
so or want him to delay making a final decision, perhaps because they feel that
would be the more (humanly) prudent course: "A person should honor his parents,
but God he should obey. We should love the one who has begotten us, but the
first place should be given to him who created us", St Augustine says, not min-
cing words ("Sermon 100").

Even if we are unsure as to whether we are strong enough to persevere, this
should not delay us or concern us: it should simply lead us to pray confidently
for God's help, because, as Vatican II teaches, when God calls a person, he
"must reply without taking counsel with flesh and blood and must give himself
fully to the work of the Gospel. However, such an answer can only be given with
the encouragement and help of the Holy Spirit [...]. Therefore, he must be pre-
pared to remain faithful to his vocation for life, to renounce himself and everything
that up to this he possessed as his own, and to make himself 'all things to all
men' (1 Cor 9:22)" ("Ad Gentes", 24).

17-20. After a period of time devoted to penance and prayer, St Paul made his
way to Jerusalem (cf. Acts 9:26-30) to see Cephas, that is, Peter. His stay of
two weeks is an important indication of Paul's recognition of and veneration for
Peter, chosen as he had been as the foundation stone of the Church.

In subsequent generations, right down the centuries, Christians have shown their
love for Peter and his successors, traveling to Rome often at great personal effort
and sometimes, even, risk. "Catholic, apostolic, "Roman"! I want you to be very
Roman. And to be anxious to make your 'path to Rome', "videre Petrum"--to see
Peter (St. J. Escriva, "The Way", 520). Solidarity with and veneration for the Pope
is, then, a clear, practical sign of good Christian spirit.

"James the Lord's brother" (cf. notes on Mt 12:46-47 and 13:55) is, most com-
mentators think, James the Less (cf. Mk 15:40), also called the son of Alphaeus
(cf. Lk 6:15) and author of the letter which bears his name (cf. Jas 1:1).


Gospel Reading: Luke 10:38-42

Martha and Mary Welcome Our Lord
-----------------------------------------------------
[38] Now as they went on their way, He (Jesus) entered a village; and a woman
named Martha received Him into her house. [39] And she had a sister called
Mary, who sat at the Lord's feet and listened to His teaching. [40] But Martha
was distracted with much serving; and she went to Him and said, "Lord, do you
not care that my sister has left me to serve alone? Tell her then to help me."
[41] But the Lord answered her, "Martha, Martha, you are anxious and troubled
about many things; [42] one thing is needful. Mary has chosen the good position,
which shall not be taken away from her."

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

[번역자 주: 가톨릭 교회의 전례력에 있어 오늘의 복음 말씀은 다해 연중 제16주일 
복음 말씀과 동일하며, 여기를 클릭하면 아래의 해설의 우리말 번역문을 읽을 수 있다].

38-42. Our Lord was heading for Jerusalem (Luke 9:51) and His journey took Him
through Bethany, the village where Lazarus, Martha and Mary lived--a family for
whom He had a special affection, as we see in other passages of the Gospel (cf.
John 11:1-14; 12:1-9).

St. Augustine comments on this scene as follows: "Martha, who was arranging
and preparing the Lord's meal, was busy doing many things, whereas Mary pre-
ferred to find her meal in what the Lord was saying. In a way she deserted her
sister, who was very busy, and sat herself down at Jesus' feet and just listened
to His words. She was faithfully obeying what the Psalm said: 'Be still and know
that I am God' (Psalm 46:10). Martha was getting annoyed, Mary was feasting;
the former coping with many things, the latter concentrating on one. Both occu-
pations were good" ("Sermon", 103).

Martha has come to be, as it were, the symbol of the active life, and Mary that of
the contemplative life. However, for most Christians, called as they are to sancti-
fy themselves in the middle of the world, action and contemplation cannot be re-
garded as two opposite ways of practising the Christian faith: an active life forget-
ful of union with God is useless and barren; but an apparent life of prayer which
shows no concern for apostolate and the sanctification of ordinary things also
fails to please God. The key lies in being able to combine these two lives, with-
out either harming the other. Close union between action and contemplation can
be achieved in very different ways, depending on the specific vocation each per-
son is given by God.

Far from being an obstacle, work should be a means and an occasion for a
close relationship with our Lord, which is the most important thing in our life.

Following this teaching of the Lord, the ordinary Christian should strive to attain
an integrated life--an intense life of piety and external activity, orientated towards
God, practised out of love for Him and with an upright intention, which expresses
itself in apostolate, in everyday work, in doing the duties of one's state in life.
"You must understand now more clearly that God is calling you to serve Him in
and from the ordinary, material and secular activities of human life. He waits for
us every day, in the laboratory, in the operating room, in the army barracks, in
the university chair, in the factory, in the workshop, in the fields, in the home and
in all the immense panorama of work. Understand this well: there is something
holy, something divine, hidden in the most ordinary situations, and it is up to
each of you to discover it [...]. There is no other way. Either we learn to find our
Lord in ordinary, everyday life, or else we shall never find Him. That is why I can
tell you that our age needs to give back to matter and to the most trivial occur-
rences and situations their noble and original meaning. It needs to restore them
to the service of the Kingdom of God, to spiritualize them, turning them into a
means and an occasion for a continuous meeting with Jesus Christ" (St. J. Es-
criva,"Conversations", 114).
　

*********************************************************************************************
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].