나바르 매일미사 독서/묵상

Thursday

33rd Week of Ordinary Time

(I) 1st Reading: 1 Maccabees 2:15-29

Mattathias Takes Action at Mode-in
----------------------------------------------------
[15] Then the king's officers who were enforcing the apostasy came to the city
of Modem to make them offer sacrifice. [16] Many from Israel came to them; and
Mattathias and his sons were assembled. [17] Then the king's officers spoke to
Mattathias as follows: “You are a leader, honored and great in this city, and sup-
ported by sons and brothers. [18] Now be the first to come and do what the king
commands, as all the Gentiles and the men of Judah and those that are left in
Jerusalem have done. Then you and your sons will be numbered among the
friends of the king, and you and your sons will be honored with silver and gold
and many gifts."

[19] But Mattathias answered and said in a loud voice: “Even if all the nations
that live under the rule of the king obey him, and have chosen to do his command-
ments, departing each one from the religion of his fathers, [20] yet I and my sons
and my brothers will live by the covenant of our fathers. [21] Far be it from us to
desert the law and the ordinances. [22] We will not obey the king's words by tur-
ning aside from our religion to the right hand or to the left."

[23] When he had finished speaking these words, a Jew came forward in the
sight of all to offer sacrifice upon the altar in Modein, according to the king's com-
mand. [24] When Mattathias saw it, be burned with zeal and his heart was stirred.
He gave vent to righteous anger; he ran and killed him upon the altar. [25] At the
same time he killed the king's officer who was forcing them to sacrifice, and he
tore down the altar. [26] Thus he burned with zeal for the law, as Phinehas did
against Zimri the son of Salu.

[27] Then Mattathias cried out in the city with a loud voice, saying: “Let every one
who is zealous for the law and supports the covenant come out with me!" [28] And
he and his sons fled to the hills and left all that they had in the city.

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

2:15-28. Mattathias certainly behaves savagely but he has a special reason for
acting in this way: it helps to legitimate his leadership and that of his descendants
in the liberation of Israel. Due to his priestly background Mattathias was a man of
some status; what he did could influence others. Here, in a sense, he represents
the people. Not only does he not succumb to the temptation to gain social and fi-
nancial advantage by being untrue to his conscience and his religion (cf. vv. 17-22);
he shows signs of being a savior of his people. His action is comparable to that
of Phinehas (v. 26), that priest who, according to Numbers 25:6-15, ran a spear
through an Israelite and a Midianite woman, thereby turning God's wrath back from
the people. In reward for his action God gave Phinehas a covenant of peace and
promised him and his line a perpetual priesthood (cf. v. 54). Moreover, on that oc-
casion God disposed that the Israelites should attack the Midianites and defeat
them. The memory of Phinehas endured in Jewish tradition (cf. Ps 106:28-31; Sir
45:23). Although the sacred writer does not expressly say so, the comparison
with Phinehas gives us an inkling that Mattathias is becoming someone who has
a covenant with God and will be a savior of the people.

Both Phinehas and Mattathias were motivated by zeal for the Lord and for his Law
(vv. 24, 26-27; Num 25:11). Although the way they expressed their zeal was under-
standable only in that distant context (it would not he acceptable today), their zeal
for God and the things of God is still something to be imitated (cf. Origen, "Com-
mentarii in Epistulam ad Romanos", 8, 1). Our Lord Jesus Christ will also feel zea-
lous for the house of God, the temple, and will perform a symbolic act of violence
against those who profaned it (cf. Jn 2:17; Ps 69:9). It is this sort of zeal that leads
a Christian to “holy intransigence". “Be uncompromising in doctrine and conduct.
But be yielding in manner. A mace of tempered steel, wrapped in quilted covering.
Be uncompromising, but don't be obstinate" (St. J. Escriva, "The Way", 397).

(II) 1st Reading: Revelation 5:1-10

The Sealed Scroll and the Lamb
-----------------------------------------------
[1] And I saw in the right hand of him who was seated on the throne a scroll writ-
ten within and on the back, sealed with seven seals; [2] and I saw a strong angel
proclaiming with a loud voice, "Who is worthy to open the scroll and break its
seals?" [3] And no one in heaven or on earth or under the earth was able to open
the scroll or to look into it, [4] and I wept much that no one was found worthy to
open the scroll or to look into it. [5] Then one of the elders said to me, "Weep
not; lo, the Lion of the tribe of Judah, the Root of David, has conquered, so that
he can open the scroll and its seven seals."

[6] And between the throne and the four living creatures and among the elders, I
saw a Lamb standing, as though it had been slain, with seven horns and with se-
ven eyes, which are the seven spirits of God sent out into all the earth; [7] and he
went and took the scroll from the right hand of him who was seated on the throne.
[8] And when he had taken the scroll, the four living creatures and the twenty-four
elders fell down before the Lamb, each holding a harp, and with golden bowls full
of incense, which are the prayers of the saints; [9] and they sang a new song,
saying, "Worthy are thou to take the scroll and to open its seals, for thou wast
slain and by thy blood didst ransom men for God from every tribe and tongue
and people and nation, [10] and hast made them a kingdom and priests to our
God, and they shall reign on earth."

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

1-5. The sealed scroll contains God's mysterious plans for the salvation of man-
kind; no one on earth can disclose them (v. 3). Only the risen Christ can take
the scroll and make its contents known (vv. 6-7). On this account he is praised
by the four living creatures, by the elders (vv. 8-10), by a whole host of angels (vv.
11-12) and by all creation (vv. 13-14).

The image of a scroll (or book) containing God's hidden plans for mankind was
used before, particularly by the prophet Daniel (cf. Dan 12:4-9; also Is 29:11),
who refers to a prophecy remaining sealed until the end of time. St John uses
this image to make the point that the End Time, the Last Days, have already be-
gun with Christ, so now he can reveal God's plans. The fact that there are seven
seals stresses the hidden nature of the scroll's contents; and its being written
on both sides shows its richness.

The author of the Book of Revelation, and everyone in fact, really does need to
know what is written on the scroll; for, if he knows God's plans he will be able to
discover the meaning of life and cease to be anxious about events past, present
and future. Yet no one is able to open the scroll: that is why the author weeps
so bitterly.

The scroll is sealed: the Revelation of the salvation of mankind and the consola-
tion of the Church is being delayed. Soon, however, the seer ceases to weep,
for he learns that Christ (here called "the Lion of the tribe of Judah" and "the Root"
or descendant of David: cf. Gen 49:9; Is 11:1, 10) has conquered and therefore is
able, to break the seven seals.

The Church contemplates Christ's victory when it "believes that Christ, who died
and was raised for the sake of all, can show man the way and strengthen him
through the Spirit in order to be worthy of his destiny [...]. The Church likewise
believes that the key, the center and the purpose of the whole of man's history
is to be found in its Lord and Master" (Vatican II, "Gaudium Et Spes", 10).

"In fact," the Council adds, "it is only in the mystery of the Word made flesh that
the mystery of man truly becomes clear. For Adam, the first man, was a type of
him who was to come (cf. Rom 5:14). Christ the Lord, Christ the new Adam, in
the very revelation of the mystery of the Father and of his love, fully reveals man
to himself and brings to light his most high calling" (ibid., 22).

6-7. Christ is able to open the scroll on account of his death and resurrection--an
event symbolized by the Lamb standing upright and victorious and at the same
time looking as though it had been immolated. In the Fourth Gospel, John the
Baptist calls Christ "the Lamb of God" (Jn 1:29, 36); in the Apocalypse this ex-
pression is the one most often used to refer to him: he is the Lamb raised to the
very height of God's throne and has dominion over the entire cosmos (cf. 5:8,
12-13; 6:1, 16; 7:9-10; 13:8; 15:3; etc.). This Christological title, which is a fea-
ture of St John's writings, has great theological depth; the Church reverses it,
using it frequently in the liturgy-- particularly in the Mass, after the kiss of peace
when the Lamb of God is invoked three times; also, just before Holy Communion
is distributed the host is shown to the faithful as him who takes away the sin of
the world and those who are called to his marriage supper are described as
"happy" (cf. Rev 19:9).

The image of the Lamb reminds us of the passover lamb, whose blood was
smeared on the door frames of houses as a sign to the avenging angel not to in-
flict on Israelites the divine punishment being dealt out to the Egyptians (cf. Ex
12:7, 13). St Paul refers to the Lamb in one of his letters: "Christ, our paschal
lamb, has been sacrificed" (1 Cor 5: 7). At a high point in Old Testament prophe-
cy Isaiah portrays the Messiah as the suffering Servant of Yahweh, "a lamb that
is led to the slaughter" (Is 53:7). St Peter, on the basis of that text, states that
our Lord "bore our sins in his body on the tree, that we might die to sin and live
to righteousness" (1 Pet 2:24).

The Lamb is a sacrifice for sin, but the Apocalypse also focuses attention on the
victorious power of the risen Lamb by showing him standing on the throne, in the
center of the vision; the horns symbolize his power and the eyes his knowledge,
both of which he has to the fullest degree as indicated by the number seven. The
seven spirits of Christ also indicate the fullness of the Spirit with which Christ is
endowed and which he passes on to his Church (cf. notes on Rev 1:4 and 4:5).
This completes the description of the risen Christ, who through his victory reveals
the mystery of God.

8-10. The greatness of Christ the Lamb is duly acknowledged and proclaimed
through the worship rendered him, firstly, from the four living creatures and the
twenty-four elders, then from all the angels and finally from the whole of creation
(vv. 11-13). St John selects these three points to highlight on the praise rendered
by the heavenly Church, with which the pilgrim Church on earth joins through its
own prayer (symbolized by the image of the golden bowls). Later on (15: 7ff),
seven bowls appear again, this time filled with God's wrath, which is caused by
the complaint of the righteous who are being cruelly tormented by the agents of
evil.

All this shows the value of the prayers of those who stay loyal to God: "the
prayer of a righteous man has great power in its effects" (Jas 5: 16), for "the
prayer of the humble pierces the clouds, and he will not be consoled until it
reaches the Lord" (Sir 35:17).

The "new song" proclaims that Christ alone decides the destinies of the world
and of mankind; this is a consequence of himself being offered in sacrifice as the
atoning victim "par excellence". By shedding his blood Christ has won for himself
an immense people, from every nation under heaven; in them, a holy people, his
chosen ones that people which was originally assembled in the Sinai desert (cf.
Ex 19:6; 1 Pet 2:9f) has come to full maturity. When it says that they have been
ransomed from every tribe and nation, it is pointing out that God's salvific plans
extend to the whole human race: he "desires all men to be saved and to come
to the knowledge of the truth" (1 Tim 2:4). This does not exempt us from making
an effort to merit salvation, for, as St Augustine teaches, "God who created you
without your cooperation will not save you without your cooperation" ("Sermon"
169, 11). Here is how another early writer puts it: "we know that God will give to
each individual the opportunity to be saved--to some in one way, to others in
another. But whether we respond eagerly or listlessly depends on ourselves"
(Cassian, "Collationes", 3, 12).

"Didst ransom men for God": in many important Greek manuscripts this reads,
"you ransomed us for God", and some even change the reading of the following
verse: "you made us a kingdom...and we will reign". The earlier Latin translation,
the Vulgate, chose that reading, which emphasizes that those who are entoning
the chant are men, that is, members of the Church triumphant in heaven. The
new official Latin version, the New Vulgate, follows what it considers to be the
most reliable Greek text. But the meaning does not really change.

Gospel Reading: Luke 19:41-44

Jesus Weeps Over Jerusalem
-------------------------------------------
[41] And when He (Jesus) drew near and saw the city He wept over it, [42]
saying, "Would that even today you knew the things that make for peace! But
now they are hid from your eyes. [43] For the days shall come upon you, when
your enemies will cast a bank about you and surround you, and hem you in on
every side, [44] and dash you to the ground, you and your children within you,
and they will not leave one stone upon another in you; because you did not
know the time of your visitation."

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

41-44. When the procession reaches a place where there is a good view of the
city, they are disconcerted by Jesus' unexpected weeping. Our Lord explains
why He is weeping, by prophesying the destruction of the city which He loved
so much: not one stone will remain on another, and its inhabitants will be mas-
sacred--a prophecy which was fulfilled in the year 70, when Titus razed the city
and the temple was destroyed. These historical events will be a punishment
for Jerusalem failing to recognize the time of its visitation, that is, for closing its
gates to the salvific coming of the Redeemer. Jesus loved the Jews with a very
special love: they were the first to whom the Gospel was preached (cf. Matthew
10:5-6); to them He directed His ministry (cf. Matthew 15:24); He showed His
word and by His miracles that He was the Son of God and the Messiah foretold
in the Scriptures. But the Jews for the most part failed to appreciate the grace
the Lord was offering them; their leaders led them to the extreme of calling for
Jesus to be crucified.

41-44. 이 행렬이 이 도성(즉, 예루살렘)에 대한 좋은 조망(眺望, view)이 있는
한 장소에 도달한 때에, 그들은 예수님의 예상 밖의 눈물 흘리심에 의하여 당황하게
됩니다. 우리의 주님께서는 왜 당신께서 우시는지에 대하여, 다음과 같이 당신께서
너무도 많이 사랑하셨던(loved) 이 도성의 파괴를 예언하심으로써, 설명하십니다:
돌 하나도 다른 돌 위에 장차 남아 있지 않을 것이고, 그리고 그 거주자들은 장차
학살될 것이다 -- 티토(Titus, 기원후 40?-81년, 로마 황제로 재위 기간: 79-81년)가
이 도성을 남김없이 파괴하였고(razed) 그리하여 성전(the temple)이 파괴되었던,
기원후 70년에 구현되었던 한 개의 예언. 이러한 역사적 사건들은 예루살렘이 그
재앙(visitation)의 시기를 알아차리는 데에 실패하는 데에 대한, 즉, 구속주(the
Redeemer)의 구제(救濟)를 베푸시는 오심을 향하여 이 도성의 문들을 닫음에 대한,
한 개의 벌(a puhishment)이 장차 될 것입니다. 예수님께서는 다음과 같은 매우
특별한 사랑(love)과 함께 유다인들을 사랑하셨습니다: 복음이 설교되었던 첫 번째
사람들이 바로 그들이었으며(마태오 복음서 10,5-6 참조), 그리고 그들에게
당신께서는 당신의 사역(mission)을 명령하셨고(directed)(마태오 복음서 15,24),
그리고 당신께서는 당신의 말씀을 그리고 당신의 기적들에 의하여 당신이 성경
본문들에 예견된(foredold) 하느님의 아드님(the Son of God, 성자)이시고 그리고
메시아이심을 보여주셨습니다(showed). 그러나 대부분의 유다인들은 바로 이
주님께서 그들에게 제공하시는 은총을 고맙게 생각하는 데에 실패하였으며,
그리하여 그들의 지도자들은 예수님께서 십자가형에 처해질 것을 요구하는
극단으로 그들을 데리고 갔습니다(led).

Jesus visits every one of us; He comes as our Savior; He teaches us through
the preaching of the Church; He gives us forgiveness and grace through the sa-
craments. We should not reject our Lord, we should not remain indifferent to
His visit.

예수님께서는 우리들 중의 각자를 방문하시고, 그리고 당신께서는 우리들의 구세주
(Savior)로서 오시며, 그리고 당신께서는 교회의 설교 행위(preaching)를 통하여
우리를 가르치시고, 그리고 당신께서는 성사(the sacraments)들을 통하여 우리에게
용서와 은총을 제공하십니다. 우리는 우리의 주님을 마땅히 거부하지 말아야 하며,
우리는 마땅히 당신의 방문에 무관심하게 머물러 있지 말아야 합니다.
　

*********************************************************************************************
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.