나바르 매일미사 독서/묵상

Friday

2nd Week of Ordinary Time

(I) 1st Reading: Hebrews 8:6-13

Christ Is High Priest of a New Covenant, Which Replaces the Old
(Continuation)
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[6] But as it is, Christ has obtained a ministry which is as much more excellent
than the old as the covenant he mediates is better, since it is enacted on better
promises. [7] For if that first covenant had been faultless, there would have been
no occasion for a second.

[8] For he finds fault with them when he says: "The days will come, says the Lord,
when I will establish a new covenant with the house of Israel and with the house
of Judah; [9] not like the covenant I made with their fathers on the day when I took
them by the hand to lead them out of the land of Egypt; for they did not continue
in my covenant, and so I paid no heed to them, says the Lord. [10] This is the co-
venant that I will make with the house of Israel after those days, says the Lord: I
will put my laws into their minds, and write them on their hearts, and I will be their
God, and they shall be my people. [11] And they shall not teach every one his
fellow or every one his brother, saying, 'Know the Lord,' for all shall know me, from
the least of them to the greatest. [12] For I will be merciful toward their iniquities,
and I will remember their sins no more."

[13] In speaking of a new covenant he treats the first as obsolete. And what is be-
coming obsolete and growing old is ready to vanish away.

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Commentary:

(2021-11-30, 추가 발췌 시작)
1-2 The key point of the epistle is now proclaimed with great formality—the superiority of Christ’s priesthood. This links up what was already said in 1:3 (about Christ being enthroned at the right hand of the Majesty) with what will be developed in chapters 9 and 10 (about the new temple and new form of worship). In Christ the Old Covenant, which offered worship by means of sacrifice and offerings, finds its total perfection; from Christ onwards the New Covenant begins, with a new sacrifice and a new temple. Little by little, consideration of the priesthood of the Mosaic form of worship gives way to examination of Christ’s new form of divine service.

It is not just a matter of one temple or stone being replaced by another or by many such temples. The old temple has given way to a heavenly sanctuary, heaven itself. This is why Christ’s ascension and enthronement at the right hand of the Father is so important: it marks the definitive entry of Jesus Christ’s sacred humanity into his true temple, one not made by human hands. This makes it easier to understand the sense in which the temple of Jerusalem and the worship connected with it were a foreshadowing of future events.

Christ, then, possesses the true, definitive priesthood, for he exercises his ministry in the sanctuary of heaven, where he is seated at the right hand of the Father. This heavenly ministry of Christ is a further confirmation of the superiority of his priesthood. Firstly, because he is seated at the right hand of the Majesty in heaven (cf. Ps 1 10:1)—”Majesty” meaning the Godhead itself, for it is a way of referring to God (cf. the “throne of grace” in 4:16). Moreover, the “throne of the Majesty” is the equivalent of supreme authority to rule and judge. This can be seen from descriptions of the Last Judgment: “When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne” (Mt 25:31; cf. Rev 3:21; 20:11; Mt 19:28; etc.). Secondly, Christ carries out his ministry in a new sanctuary and a new tabernacle (“tent”), which are “true” in the sense that the sanctuary and tabernacle of Moses were only an “image” of them. The earthly liturgy is a reflection of the true, heavenly liturgy, which is the eternal continuation of Christ’s priesthood in the presence of the Father, for “in the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the Holy City of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, Minister of the holies and of the true tabernacle” (Vatican II, Sacrosanctum Concilium, 8).

Some Fathers see the true sanctuary and tabernacle as representing the Church, in its total sense of Church militant plus Church triumphant. And St Cyril of Alexandria, for example, points out in one of his works that “the old tabernacle was set up in the desert by Moses and it was highly suitable for performing all the sacred ceremonies of the Law. But the mansion which is appropriate to Christ is the city on high, that is, heaven, the divine tent which is not the product of human handiwork but rather something holy and begotten by God. Christ, established therein, offers to God the Father those who believe in him, those sanctified by the Spirit” (St Cyril, Explanation of Heb).
(이상, 2021-11-30, 추가 발췌 끝)

3-6. To compare the earthly and heavenly tabernacles, the author resorts to ana-
logy and metaphor, which is all that he can do. Bearing this in mind, one should
not interpret the words of this passage as meaning that Jesus Christ consumma-
ted his sacrifice only in heaven, for the sacrifice of Calvary happened only once
and was complete in itself. What this passage is saying is that, in heaven,
Christ, the eternal Priest, continuously presents to the Father the fruits of the
Cross. In the New Covenant there is only one sacrifice--that of Jesus Christ on
Calvary; this single sacrifice is renewed in an unbloody manner every day in the
sacrifice of the Mass; there Jesus Christ the only Priest of the New Law -- immo-
lates and offers, by means of priests who are his ministers, the same victim
(body and blood) which was immolated in a bloody manner once and for all on
the Cross.

7-12. The comparison between the two covenants, the Old made with Moses and
written on stone, and the New, engraved on the minds and hearts of the faithful
(cf. 2 Cor 3:3; Heb 10:16, 17) is developed with the help of a quotation from Jere-
miah (Jer 31:31-34), where the prophet announces the spiritual alliance of Yahweh
with his people. Jeremiah's words, quoted from the Greek translation (very close
to the original Hebrew), refer directly to the restoration of the Jews after the Exile.
Now that the chosen people have been purified by suffering they are fit to be truly
the people of God: "I will be their God, and they shall be my people"; this promise
of intimate friendship is the core of the prophecy. That is what it means when it
says the Law will be written on the minds and hearts of all, and all even the least
-- shall know God. It may be that Jeremiah sensed the messianic restoration that
lay beyond the restoration of the chosen people on its return from exile; certainly
we can see that this oracle finds its complete fulfillment only with the New Cove-
nant: the return from Babylon was merely an additional signal/symbol of the per-
fect Covenant which Christ would establish. For it is in that New Covenant that
God truly forgives sins and remembers them no more.

The Old Covenant is said not to have been faultless, or sinless. This does not
mean it was bad; rather; as St Thomas explains, it was powerless to atone for
sins, it did not provide people with the grace to avoid committing sins, it simply
showed people how to recognize sins, those who lived under the Old Law conti-
nued to be subject to sin (cf. "Commentary on Heb.", 8, 2).

옛 계약은 결함이 없었다고, 혹은 죄가 없었다고 말해지지 않습니다. 이것은 그것이
나빳음을 뜻하지 않으며, 성 토마스(St. Thomas)가 설명하듯이, 그것은 죄들에
대하여 속죄하는(to atone for sins) 아무런 힘이 없었고, 그것은 죄들을 짓는
것을 피하도록 사람들에게 은총을 제공하지 않았고, 그것은 단순히 사람들에게 어떻게
죄들을 인식하는지를 보여주었으며, 옛 율법 하에서 살았던 자들은 죄에 빠지기 쉬운
상태를 계속하였습니다. [성 토마스(St. Thomas) "Commentary on Heb.", 8,2, 393].

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번역자 주: 예수 그리스도의 십자가 수난 공로의 유일한 속죄/속량(redemption) 효능에
대하여서는 다음의 글을 참고하라:
http://ch.catholic.or.kr/pundang/4/soh/1129.htm
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(II) 1st Reading: 1 Samuel 24:3-21

Saul and David in the Cave (Continuation)
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([2] Then Saul took three thousand chosen men out of all Israel, and went to
seek David and his men in front of the Wildgoats Rocks.) [3] And he came to the
sheepfolds by the way, where there was a cave; and Saul went in to relieve him-
self. Now David and his men were sitting in the innermost parts of the cave. [4]
And the men of David said to him, "Here is the day of which the LORD said to
you, 'Behold, I will give your enemy into your hand, and you shall do to him as
it shall seem good to you.'" Then David arose and stealthily cut off the skirt of
Saul's robe. [5] And afterward David's heart smote him, because he had cut off
Saul's skirt. [6] He said to his men, "The LORD forbid that I should do this thing
to my lord, the LORD'S anointed, to put forth my hand against him, seeing he is
the LORD'S anointed." [7] So David persuaded his men with these words, and
did not permit them to attack Saul. And Saul rose up and left the cave, and
went upon his way.

[8] Afterward David also arose, and went out of the cave, and called after Saul,
"My lord the king!" And when Saul looked behind him, David bowed with his face
to the earth, and did obeisance. [9] And David said to Saul, "Why do you listen
to the words of men who say, 'Behold, David seeks your hurt?' Lo, this day your
eyes have seen how the LORD gave you today into my hand in the cave; and
some bade me kill you, but I spared you. I said, 'I will not put forth my hand a-
gainst my lord; for he is the LORD'S anointed.' [11] See, my father, see the
skirt of your robe in my hand; for by the fact that I cut off the skirt of your robe,
and did not kill you, you may know and see that there is no wrong or treason in
my hands. I have not sinned against you, though you hunt my life to take it. [12]
May the LORD judge between me and you, may the LORD avenge me upon you;
but my hand shall not be against you. [13] As the proverb of the ancients says,
'Out of the wicked comes forth wickedness'; but my hand shall not be against
you. [14] After whom has the king of Israel come out? After whom do you pur-
sue? After a dead dog! After a flea! [15] May the LORD therefore be judge, and
give sentence between me and you, and see to it, and plead my cause, and de-
liver me from your hand."

[16] When David had finished speaking these words to Saul, Saul said, "Is this
your voice, my son David?" And Saul lifted up his voice and wept. [17] He said
to David, "You are more righteous than I; for you have repaid me good, whereas
I have repaid you evil. [18] And you have declared this day how you have dealt
well with me, in that you did not kill me when the LORD put me into your hands.
[19] For if a man finds his enemy, will he let him go away safe? So may the
LORD reward you with good for what you have done to me this day. [20] And
now, behold, I know that you shall surely be king, and that the kingdom of Is-
rael shall be established in your hand. ([21] Swear to me therefore by the LORD
that you will not cut off my descendants after me, and that you will not destroy
my name out of my father's house.")

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Commentary:

24:1-22. David?s nobility (and cleverness) comes across again in this episode
where he proves his respect for the person of the Lord?s anointed. David's words
to Saul (vv. 10-16) show his innocence, his respect for the king, his simplicity
and humility, and his readiness to let God decide the issue. Saul's reply focuses
on David: he acknowledges David's justice and goodness--the qualities of a good
king--and asks for his benevolence; this is the first time he treats David as king
(vv. 21-22). The circumstances of the two men may differ at the moment, but
what really matters is divine election: "You, Saul, have wealth, cities, weapons,
horses and soldiers--in short, you possess all the equipment of a king; David,
on the other hand, is poor and empty-handed, without cities, without a house or
family. Why do you speak to him thus? [...] It is clear that he who enjoys God's
favour is the most powerful one of all" (St John Chrysostorn, "Homiliae de Davide
et Saule", 3-8).

Gospel Reading: Mark 3:13-19

Jesus Chooses Twelve Apostles
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[13] And He (Jesus) went up into the hills, and called to Him those whom He de-
sired; and they came to Him. [14] And He appointed twelve, to be with Him, and
to be sent out to preach [15] and have authority to cast out demons; [16] Simon
whom He surnamed Peter; [17] James the son of Zebedee and John the brother
of James, whom He surnamed Boanerges, that is, sons of thunder; [18] Andrew,
and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of
Alphaeus, and Thaddaeus, and Simon the Cananaean, [19] and Judas Iscariot,
who betrayed Him.

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Commentary:

13. "He called to Him those whom He desired": God wants to show us that cal-
ling, vocation, is an initiative of God. This is particularly true in the case of the
Apostles, which is why Jesus could tell them, later on, that "you did not choose
Me, but I chose you" (Jn 15:16). Those who will have power and authority in the
Church will not obtain this because first they offer their services and then Jesus
accepts their offering: on the contrary, "not through their own initiative and prepa-
ration, but rather by virtue of divine grace, would they be called to the apostolate"
(St. Bede, "In Marci Evangelium Expositio, in loc.").

14-19. The Twelve chosen by Jesus (cf. 3:14) receive a specific vocation to be
"people sent out", which is what the word "apostles" means. Jesus chooses
them for a mission which He will give them later (6:6-13) and to enable them to
perform this mission He gives them part of His power. The fact that He chooses
"twelve" is very significant. This is the same number as the twelve Patriarchs of
Israel, and the Apostles represent the new people of God, the Church founded by
Christ. Jesus sought in this way to emphasize the continuity that exists between
the Old and New Testaments. The Twelve are the pillars on which Christ builds
His Church (cf. Gal 2:9); their mission to make disciples of the Lord (to teach)
all nations, sanctifying and governing the believers (Mt 28:16-20; Mk 16:15; Lk
24:45-48; Jn 20:21-23).

14. The Second Vatican Council sees in this text the establishment of the Col-
lege of the Apostles: "The Lord Jesus, having prayed at length to the Father,
called to Himself those whom He willed and appointed twelve to be with Him,
whom He might send to preach the Kingdom of God (cf. Mk 3:13-19; Mt 10:1-42).
These apostles (cf. Lk 6:13) He constituted in the form of a college or permanent
assembly, at the head of which He placed Peter, chosen from amongst them"
(cf. Jn 21: 15-17) [...]. "That divine mission, which was committed by Christ to
the apostles, is destined to last until the end of the world (cf. Mt 28:20), since the
Gospel, which they were charged to hand on, is, for the Church, the principle of
all its life for all time. For that very reason the apostles were careful to appoint
successors in their hierarchically constituted society." ("Lumen Gentium", 19-20).
Therefore, the Pope and the bishops, who succeed to the College of the Twelve,
are also called by our Lord to be always with Jesus and to preach the Gospel,
aided by priests.

Life in union with Christ and apostolic zeal must be very closely linked together;
in other words, effectiveness in apostolate always depends on union with our
Lord, on continuous prayer and on sacramental life: "Apostolic zeal is a divine
craziness I want you to have. Its symptoms are: hunger to know the Master;
constant concern for souls; perseverance that nothing can shake" (St. J. Escri-
va, "The Way", 934).

16. At this point, before the word "Simon" the sentence "He formed the group of
the twelve" occurs in many manuscripts (it is similar to the phrase "He appoin-
ted twelve" in v. 14) but it is not included in the New Vulgate. The repetition of
the same expression and the article in "the twelve" show the importance of the
establishment of the Apostolic College.
　

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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.