Friday

30th Week of Ordinary Time

(I) 1st Reading: Romans 9:1-5

The Privileges of Israel and God's Fidelity
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[1] I am speaking for the truth in Christ, I am not lying; my conscience bears me
witness to the Holy Spirit, [2] that I have great sorrow and unceasing anguish in
my heart. [3] For I could wish that I myself were accursed and cut off from Christ
for the sake of my brethren, my kinsmen by race. [4] They are Israelites, and to
them belong the sonship, the glory, the covenants, the giving of the law, the wor-
ship, and the promises; [5] to them belong the patriarchs, and of their race,
according to the flesh, is the Christ, who is God over all, blessed for ever.
Amen.

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Commentary:

Chaps. 9-11. In these chapters--as we indicate in the title given to this section
of the letter--St Paul deals with "God's plan for the chosen people." The Apostle
explains that Israel, as a people, in general has failed to accept the Gospel des-
pite the fact that God's promises of salvation were made to the Jews in the first
instance.

3. There is an apparent contradiction between what is said here--"I could wish
that I myself was accursed and cut off from Christ'--and what is said earlier (cf.
8:31ff) about nothing being able to separate us from the love of Christ. The two
ideas in fact complement one another. God's love moves us to love others so
intensely that we are ready to suffer anything if it means the conversion of others
to God. Paul is not referring to permanent separation from God, that is, eternal
damnation, but to being ready to renounce any material or spiritual favor God
might grant us. This means that we should be ready to bear public opprobrium
and be taken for evildoers, as Jesus was. Some writers have interpreted the
verse as meaning that the Apostle is even ready to renounce eternal happiness,
but obviously what we have here is typical oriental exaggeration, rather like what
Moses said when he interceded with God on behalf of those Israelites who had
fallen into idolatry: "[If thou wilt not forgive their sin] blot me, I pray thee, out of
thy book which thou hast written" (Ex 32:32). Both Moses and Paul know that
God loves them and protects them and that the vision of God necessarily involves
the indescribable happiness of heaven, but they want to make it plain that they
put the salvation of the chosen people ahead of their own personal advantage.

4-6. The Israelites are the descendants of Jacob, to whom God gave the name
Israel (cf. Gen 32:29). The fact that they are children of Israel is the basis of the
privileges which God bestows on them in the course of Salvation History--firstly,
their status as the people of God, chosen as the adoptive sons of Yahweh (cf.
Ex 4:22; Deut 7:6); also their being given the "glory" of God who dwelt in their
midst (cf. Ex 25:8; Deut 4:7; Jn 1:14); their good fortune in being able to offer
worship proper to the one true God, and in receiving from him the Law of Moses,
which spelt out the principles of the natural moral law and revealed other aspects
of God's will; and, finally, their being the recipients of oft-repeated messianic
promises.

The remarkable honor bestowed on the chosen people is to be seen most clearly
in the fact that God himself chose to assume a human nature which had all the
characteristics of the Israelite race. Jesus Christ, as true man, is an Israelite
"according to the flesh", and he is true God because he is "God above all, bles-
sed for ever."

Similar statements made in other epistles of St Paul about the mystery of the
Incarnation manifest Christ's two natures and one Person (cf. Rom 1:3-4; Phil
2:6-7; Col 2:9; Tit 2:13-14).

In the present passage, this statement appears in the form of a "doxology" or
paean of praise to God, one of the most solemn ways in which Yahweh is exal-
ted in the Old Testament (cf. Ps 41:14; 72:19; 106:48; Neh 9:5; Dan 2:20; etc.).
By calling Jesus Christ "God, blessed for ever" his divinity is being declared in
a most explicit manner.
　

(II) 1st Reading: Philippians 1:1-11

Greeting
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[1] Paul and Timothy, servants of Jesus, To all the saints in Christ Jesus who are
at Philippi, with the bishops and deacons: [2] Grace to you and peace from God
our Father and the Lord Jesus Christ.

Thanksgiving and Prayer
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[3] I thank my God in all my remembrance of you, [4] always in every prayer of
mine for you all making my prayer with joy, [5] thankful for your partnership in the
gospel from the first day until now. [6] And I am sure that he who began a good
work in you will bring it to completion at the day of Jesus Christ. [7] It is right for
me to feel thus about you all, because I hold you in my heart, for you are all par-
takers with me of grace, both in my imprisonment and in the defense and confir-
mation of the gospel. [8] For God is my witness, how I yearn for you all with the
affection of Christ Jesus. [9] And it is my prayer that your love may abound more
and more, with knowledge and all discernment, [10] so that you may approve
what is excellent, and may be pure and blameless for the day of Christ, [11]
filled with the fruits of righteousness which comes through Jesus Christ, to the
glory and praise of God.

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Commentary:

1-2. The epistle begins with the normal words of greeting. St Paul calls the Phi-
lippians "saints", which was the usual way Christians referred to one another,
because they had been consecrated or sanctified by Baptism (cf. note on Eph
1:1). This description underlines, for one thing, the fact that they have been cho-
sen by God, an election which is signified by the ceremony of anointing or con-
secration that forms part of the baptismal rite whereby they become members of
the holy people of God, the Church. The term "saints" also recalls the privilege
their God-given vocation involves, and their consequent duty to respond faithfully
to the personal call to holiness which each has received.

The entire epistle has the tone of a family letter with dogmatic and moral tea-
chings alternating with personal news. The Apostle's deep affection for his rea-
ders makes his words especially convincing. When identifying himself at the
start of the letter, he simply gives his name, without adding any reference to his
authority -- as Apostle of Jesus Christ (cf. Rom 1:1; 1 Cor 1:1, 2 Cor 1:1; Gal 1:
1; Eph 1:1, Col 1:1); there is no need to do so, so obedient is the community at
Philippi, so much at one with him.

Timothy, whose name appears alongside Paul's in the heading of the letter, had
worked with the Apostle in the evangelization of the Philippians and accompa-
nied him on one of his apostolic journeys (cf. Acts 16:1, 3 10ff; 20:4) and acted
as his envoy (cf. Acts 19:22). The church at Philippi, then, knew him well and
loved him.

In the Old Testament certain outstanding people -- Moses (Ex 14:31), Joshua
(Josh 24:29), David (2 Sam 3:18), etc. -- whom God used to advance his plans,
were described as "servants of Yahweh". Paul and Timothy are "servants of
Christ Jesus", that is, people who serve God by preaching his Gospel.

Our Lord Jesus Christ chose twelve Apostles with Peter at their head and com-
missioned them to make disciples of all nations, whom they were to sanctify
and govern. Certain others were invited to assist them in this ministry; and be-
cause it had to last until the end of time, the Apostles appointed people to suc-
ceed them in their role in the Church, which is a hierarchically structured institu-
tion (cf. Vatican II, "Lumen Gentium", 20). Within a few years of their receiving
their commission the Apostles already had a number of helpers in the ministry:
the Apostle describes them here as "bishops and deacons". The Greek word
"episkopos" means "watchman, guardian, overseer" and "diakonos" "servant,
keeper". Although in this period these names did not carry the exact meaning
they now have, they do indicate that the local church already had a form of hier-
archical structure (cf. note on Acts 11:30). At the time this letter was written,
"deacons" or servants seem to have been regarded, already, as sacred mini-
sters, helpers of the bishops (cf. Acts 6:1ff).

It is worth pointing out that the names of the various forms of Church office al-
ways have to do with service, ministry. The bishops are men chosen "to take
charge of the community, presiding in God's stead over the flock of which they
are the shepherds in that they are teachers of doctrine, ministers of sacred
worship and holders of office in government" ("Lumen Gentium", 20). And dea-
cons, for their part, "strengthened by sacramental grace, are dedicated to the
people of God, in conjunction with the bishop and his body of priests, in the
service of the liturgy, of the Gospel and of works of charity" ("Lumen Gentium",
29).

No mention is made in this letter of the "priests" or "elders" referred to in other
Pauline letters (cf. 1 Tim 5:17, Tit 1:5). In the Apostle's time the terminology
used did not clearly distinguish the various grades of holy order. It is possible
that the "bishops" referred to here belong to the same level of the hierarchy as
the "elders" (priests) of other letters -- sacred ministers on a lower level than the
Apostles and their co-workers (Timothy, Titus, etc.), who presided over the Chris-
tian communities. Their role would have been similar to that which parish priests
later fill.

On the greeting "grace and peace", see the note on Eph 1:2.

2. See the second part of the note on Rom 1:7.

3-5. "Your partnership": in the original this reads "your communion". In the New
Testament this term has a wide meaning, mainly denoting closeness of thought,
action and lifestyle. It is sometimes used in connection with collections made in
favor of the needy (cf. Rom 15:26; 2 Cor 9:13).

Despite the fact that the faithful at Philippi were in general people of modest
means and were themselves experiencing hardship (cf. 2 Cor 8:2), they never
spared any effort when others were in need, and always did what they could to
help the spread of the Church, by both almsgiving (cf. 2 Cor 8:3-4) and personal
commitment (cf. 2 Cor 8:5), prayer and help to the ministers of the Gospel, as
the Apostle knew from personal experience (cf. Phil 4:14-16).

St Paul recognizes their difficulties are due to their generous response to the
demands of the faith -- a gift from God (cf. v. 29); that is why he continually prays
that they may always have the grace they need.

4. "With joy": the Apostle's joy is one of the outstanding features of this epistle;
the good spirit of the Philippians makes him particularly happy: the very thought
of them brings him joy. Further on, in 3:1, he tells them to rejoice in the Lord;
and in 4:4 he twice repeats this exhortation to a joy that comes from closeness
to the Lord (cf. notes on Phil 4:4; 4:5-7).

The same exhortation to true joy is very often to be found in early Christian wri-
tings: "Clothe yourself with cheerfulness, which always finds favor with God and
is acceptable to him. Take all your delight in this, for every cheerful man does
good, has good thoughts, and despises melancholy" ("The Pastor of Hermas",
X, 3, 1).

Joy is a fruit of the Holy Spirit (cf. Gal 5:22) and a virtue intimately connected
with supernatural charity, from which it derives (cf. "Summa Theologiae", II-II, q.
23, a. 4). It is a gift a soul in grace experiences, irrespective of its personal situa-
tion or circumstances. It comes from union with God and recognition of his loving
Providence towards all creation and especially towards his children. Joy gives
the Christian peace and objectivity in everything he does.

6. The Old Testament teaches that God is "merciful and gracious, slow to anger,
and abounding in steadfast love and faithfulness" (Ex 34:6; Ps 119:137). His faith-
fulness means that he always is true to his word, always keeps the promises he
makes to his people (cf. Deut 34:4); therefore man can abandon himself into God's
hand without fear, for there he will find a safe refuge (cf. Ps 31:5-6). God, who ini-
tiated the work of salvation by giving Christians the gift of faith and filling them with
sanctifying grace, will continue to enrich them with his grace until they at last en-
counter Christ in heaven (cf. 1 Cor 1:4-9).

On the basis of this verse of Scripture, the Church's Magisterium, in reaction to
the Pelagian heresy, taught that the beginnings of faith, as also increase of faith
and the act of faith whereby we believe, are all the result of grace and man's free
response to that gift (cf. Second Council of Orange, can. 5). Centuries later, the
Council of Trent repeated this teaching: just as God began this good work, he
will bring it to completion, if we for our part cooperate (cf. "De Iustificatione",
chap. 13).

By reflecting on this truth, St. Francis de Sales tells us, we shall come to realize
how much we ought to trust in God: "Our Lord is ever watchful of the actions of
his children; he gets them to walk ahead of him and gives them a helping hand if
they meet up with difficulty. He said as much through Isaiah: 'For I, the Lord your
God, hold your right hand; it is I who say to you, Fear not, I will help you" (Is 41:
13). So, in addition to having good morale, we should put all our trust in God and
in his help, for, provided we don't lose the state of grace, he will complete in us
the good work of our salvation which he has already begun" ("Treatise on the
Love of God", 3. 4).

To this trust in divine help must be added a personal effort to respond to grace,
for, in the words of St. Augustine, "God who created you without your cooperation
will not save you without your cooperation" ("Sermon 169", 13).

"The day of Christ Jesus": see the note on 1 Cor 1:8-9.

7. St Paul's calling to the apostolate was entirely a matter of the grace of God
(cf. Rom 1:1; 1 Cor 1:1; Col 1:25; etc.); however, staying faithful to this vocation
meant that he had to work very hard and cope with all kinds of difficulties. He
spared no effort to spread Christ's teaching, defend it from its enemies, and
strengthen the faith of his converts (cf. 2 Cor 11:23-33).

"Partakers with me of grace": every Christian is called to play a part in the apos-
tolate. "To the apostles and their successors Christ has entrusted the office of
teaching, sanctifying and governing in his name and by his power. But the laity
are made to share in the priestly, prophetical and kingly office of Christ; they
have therefore, in the Church and in the world, their own assignment in the mis-
sion of the whole people of God. In the concrete, their apostolate is exercised
when they work at the evangelization and sanctification of men; it is exercised
too when they endeavor to have the Gospel spirit permeate and improve the tem-
poral order, going about it in a way that bears clear witness to Christ and helps
forward the salvation of men. The characteristic of the lay state being a life led
in the midst of the world and of secular affairs, laymen are called by God to
make of their apostolate, through the vigor of the Christian spirit, a leaven in
the world" (Vatican II, "Apostolicam Actuositatem", 2).

8. "With all the affection of Christ Jesus": St Paul is so identified with our Lord
that he can say that he has the same sentiments towards them as Christ has.
This supernatural love is quite compatible with human affection, but it raises it
on to a higher level. This entire epistle is an excellent proof of how the two kinds
of love -- human and divine -- interweave. Charity "joins closely to God those in
whom it reigns", Leo XIII teaches, "and causes them to receive from God the life
of the soul and to live with him and for him. Love of neighbor has to go hand in
hand with charity and love of God, for (we must recognize that) all mankind share
in God's infinite goodness and are made in his image and likeness" ("Sapientiae
Christianae", 51-52).

Helping others is the surest sign of true love, for, writes St Teresa of Avila, "we
cannot be sure if we are loving God, although we may have good reasons for be-
lieving that we are, but we can know quite well if we are loving our neighbor. And
be certain that, the farther advanced you find you are in this, the greater the love
you will have for God; for so dearly does His Majesty love us that He will reward
our love for our neighbor by increasing the love which we bear to himself, and that
in a thousand ways" ("Interior Castle", 5, 3, 8).

This love is the basis of apostolic effectiveness: "A sign of love will be the con-
cern to give the truth and to bring people into unity. Another sign of love will be a
devotion to the proclamation of Jesus Christ, without reservation or turning back"
(Paul VI, "Evangelii Nuntiandi", 79).

9-11. "Discernment": a deeply Christian view of things, which enables one to see
the events of everyday life in a supernatural light and therefore understand them
properly -- very much the same idea as conveyed by the "wisdom" so often re-
ferred to in the Old Testament.

Up to this point St Paul's prayers and exhortations have had to do with steady
growth in charity. Since charity is a supernatural virtue, "one needs to ask God
to increase it, since God alone can bring that about in us" (St Thomas Aquinas,
"Commentary on Phil, ad loc."). Growth in charity means our attaining greater
"knowledge" of God. "The lover", St Thomas says, "is not satisfied with superfi-
cial knowledge of the beloved, but strives to gain an intimate knowledge of every-
thing pertaining to him, so as to penetrate his very soul" ("Summa Theologiae",
I-II, q. 28, a. 2). Eagerness to know God brings one closer and closer to Jesus
Christ, in an effort to absorb his teachings and put into practice the saving truths
they contain -- to act "with discernment", knowing what is the best thing to do
in every situation.

A personal relationship with God through prayer, identification with Christ by fre-
quent reception of the sacraments, and the action of the Holy Spirit indwelling in
the soul in grace, give the Christian a special insight that enables him to distin-
guish good from evil in the concrete situations that arise. The gift of wisdom "al-
lows us to know God and rejoice in his presence; it enables us to judge accu-
rately the situations and events of this life [...].

"Not that the Christian should neglect to see all that is good in humanity, appre-
ciate its healthy joys or participate in its enthusiasm and ideals. On the contrary,
a true Christian will vibrate in unison with all the good he finds in the world. And
he will live in the midst of it with a special concern, since he knows, better than
anyone, the depth and the richness of the human spirit.

"A Christian's faith does not diminish his spirit or limit the noble impulses of his
soul: rather it makes them grow with the realization of their true and authentic 
meaning" (St. J. Escriva, "Christ Is Passing By", 133).


Gospel Reading: Luke 14:1-6

Jesus Cures a Dropsical Man on the Sabbath
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[1] One sabbath when he (Jesus) went to dine at the house of a ruler who be-
longed to the Pharisees, they were watching him. [2] And behold, there was a
man before him who had dropsy. [3] And Jesus spoke to the lawyers and Phari-
sees, saying, "Is it lawful to heal on the sabbath, or not?" [4] But they were si-
lent. Then he took him and healed him, and let him go. [5] And he said to them,
"Which of you, having an ass or an ox that has fallen into a well, will not imme-
diately pull him out on a sabbath day?" [6] And they could not reply to this.

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Commentary:

1-6. Fanaticism is always evil. It often causes blindness and leads a person, as
in this case, to deny the principles of justice and charity and even basic humani-
tarianism. We should never be fanatical about anything--no matter how sacred
it is.
　

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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].