나바르 매일미사 독서/묵상

Friday

34th Week of Ordinary Time

(I) 1st Reading: Daniel 7:2-14

Daniel's Vision
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[2] Daniel said, "I saw in my vision by night, and behold, the four winds of hea-
ven were stirring up the great sea. [3] And four great beasts came up out of the
sea, different from one another. [4] The first was like a lion and had eagles' wings.
Then as I looked its wings were plucked off, and it was lifted up from the ground
and made to stand upon two feet like a man; and the mind of a man was given
to it. [5] And behold, another beast, a second one, like a beat It was raised up
on one side, it had three ribs in its mouth between its teeth, and it was told,
'Arise, devour much flesh.' [6] After this I looked, and lo, another, like a leopard
with four wings of a bird on its back and the beast had four heads, and dominion
was given to it. [7] After this I saw in the night visions, and behold, a fourth beast,
terrible and dreadful and exceedingly strong, and it had great iron teeth, it de-
voured and broke in pieces and stamped the residue with its feet It was different
from all the beasts that were before it, and it had ten horns. [8] I considered the
horns, and behold, there came up among them another horn, a little one, before
which three of the first horns were plucked up by the roots and behold, in this
horn were eyes like the eyes of a man, and a mouth speaking great things. [9]
As I looked, thrones were placed and one that was ancient of days took his seat;
his raiment was white as snow, and the hair of his head like pure wool; his throne
was fiery flames, its wheels were burning fire. [10] A stream of fire issued and
came forth from before him; a thousand thousands served him, and ten thousand
times ten thousand stood before him; the court sat in judgment,and the books
were opened.

[11] I looked then because of the sound of the great words which the horn was
speaking. And as I looked, the beast was slain, and its body destroyed and given
over to be burned with fire. [12] As for the rest of the beasts, their dominion was
taken away, but their lives were prolonged for a season and a time. [13] I saw in
the night visions, and behold, with the clouds of heaven there came one like a
son of man, and he came to the Ancient of Days and was presented before him.
[14] And to him was given dominion and glory and kingdom, that all peoples, na-
tions, and languages should serve him; his dominion is an everlasting dominion,
which shall not pass away, and his kingdom one that shall not be destroyed.

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Commentary:

7:1-12:13. Up to the end of chapter 6, Daniel has been the interpreter of kings'
dreams; now his own dreams are interpreted for him by an angel or heavenly be-
ing: the interpreter explains dreams (chaps. 7-8), the meaning of Scripture (chap.
9), and a vision (chaps. 10-12); and Daniel himself notes it all down.

Daniel had announced to Nebuchadnezzar the end of time as part of the interpre-
tation of his dream (cf. 2:28); now Daniel is told when it will happen (cf. 12:5-12);
for him (cf. 2:28); he is given a more specific revelation in which the figure of the
tyrannical Antiochus IV (described here symbolically) is depicted as the epitome
of evil and his death will mark the end of the present age (cf. 11:45-12:1). Earlier,
Daniel's wisdom was seen as a divine gift to be used for the benefit of foreign
kings; now it is depicted as coming from a revelation in which God speaks to
Daniel through heavenly messengers and tells him about the meaning of human
history--a revelation that he must commit to writing, as a source of comfort and
hope for the chosen people. "Revelation has set within history a point of refe-
rence which cannot be ignored if the mystery of human life is to be known. Yet
this knowledge refers back constantly to the mystery of God which the human
mind cannot exhaust but can only receive and embrace in faith. Between these
two poles, reason has its own specific field in which it can enquire and under-
stand, restricted only by its finiteness before the infinite mystery of God" (John
Paul II, "Fides Et Ratio", 14).

7:1-28. This chapter marks the end of the part of the book written in Aramaic;
in it we again find elements seen in chapter 2 (where the Aramaic part began);
these include: the arrangement of history into four periods (symbolized there by
metals, here by beasts) and the establishment of an everlasting kingdom at the
end. Thus, the chapter closes the Aramaic section and acts as a kind of intro-
duction to the chapters (in Hebrew) in which Daniel receives and writes down di-
vine revelations. Chapter 8 is written in Hebrew and it explains chapter 7; and
this pattern continues: chapter 9 is explained by chapter 10; and 11 by 12. Da-
niel first outlines his dream or vision, and it is then interpreted by an angelic
being. In this chapter the content of the dream is given in vv. 1-14, and its inter-
pretation in vv. 15-28. Vision and interpretation constitute a single event, an ac-
count of which Daniel writes down, as he mentions at start (cf. v. 1) and finish
(cf. v. 28). Daniel's "signature" at beginning and end confirms the truth of his
vision and the truthfulness of what he has written for the reader.

7:1-14. In chapter 5 the picture drawn of Belshazzar suggested that he stood fi-
guratively for the sacrilegious King Antiochus IV. It is not surprising, then, that
this dream of Daniel's is set in the first year of Belshazzar's reign, given that the
climax of the prophecy (the little horn) concerns Antiochus IV. God is going to
intervene definitively when irreligion is at its worst. There are two scenes in the
vision -- the beasts coming out of the sea (vv. 2-8) and the divine court and judg-
ment (vv. 9-14).

7:2-8. The Great Sea (the Mediterranean: v. 2), out of which the beasts arise,
stands for the world of gloom and chaos. Although earlier prophets did use ani-
mals as symbols for empires (a crocodile for Egypt, cf. Ezek 32; an eagle or a
monster for Babylon, cf. Ezek 17:3; Jer 51:34), the winged beasts of Daniel's vi-
sion are reminiscent of Mesopotamian statues. The lion with eagle's wings stands
for Nebuchadnezzar a proud man, he was brought low and later given back his
reason (4:16, 34); the empire of the Medes is depicted as a bear ready to attack,
and that of the Persians as a leopard, fleet of foot. The fourth beast resembles no

animal, but its teeth of iron show it to be the Greek empire of Alexander the Great
and his successors (cf. 2:40). Of those successors, (symbolized by the horns),
attention is focused on Antiochus IV, the horn with eyes that speaks blasphemy
(cf. vv. 8, 25). The gravity of those challenges to God's authority will be underlined
in Revelation 13:5 in its description of the beast that is given power by the dragon.
The worst sin of the powers of the world is their opposition to God and his laws.
Interpreting the words of this passage as a prophecy in the strict sense, that is,
as a prediction of something that will happen in the future, some Fathers read the
last of the horns as being the Antichrist of whom the Revelation to John will have
much to say (cf. Rev. 13:11-18; 17:16; 19: 19-21).

7:9-14. Divine judgment is passed on the kingdoms in this scene. God is depic-
ted as being seated on a throne in heaven, his glory flashing out and angels all
around. Judgment is about to take place, and it will be followed by execution of
the sentence. The books (v. 10) contain all the actions of men (cf. Jer 17:1; Mal
3:16; Ps 56:8; Rev 20:12). The seer is shown history past (not laid out according
to chronology:all the empires are included in one glance), and he notes that a
more severe sentence is passed on the blasphemous horn than on the other
beasts. They had their lives extended (v. 12), that is, their deprivation of power
did not spell the end; but the little horn is destroyed forthwith. "Following in the
steps of the prophets and John the Baptist, Jesus announced the judgment of
the Last Day in his preaching (cf. Dan 7:10; Joel 3-4; Mal 3:19; Mt 3:7-42)"
("Catechism of the Catholic Church", 678).

The one "like a son of man" who comes with the clouds of heaven and who, after
the judgment, is given everlasting dominion over all the earth, is the very antithe-
sis of the beasts. He has not risen from a turbulent sea like them; there is nothing
ferocious about him. Rather, he has been raised up by God (he comes with the
clouds of heaven) and he shares the human condition. The dignity of all mankind
is restored through this son of man's triumph over the beasts. This figure, as we
will discover later, stands for 'the people of the saints of the Most High' (7:27), that
is, faithful Israel. However, he is also an individual (just as the winged lion was an
individual, and the little horn), and insofar as he is given a kingdom, he is a king.
What we have here is an individual who represents the people. In Jewish circles
around the time of Christ, this "son of man" was interpreted as being the Messiah,
a real person (cf. "Book of the Parables of Enoch"); but it was a title that became
linked to the sufferings of the Messiah and to his resurrection from the dead only
when Jesus Christ applied it to himself in the Gospel. "Jesus accepted Peter's
profession of faith, which acknowledged him to be the Messiah, by announcing
the imminent Passion of the Son of Man (cf. Mt 16:23). He unveiled the authentic
content of his messianic kingship both in the transcendent identity of the Son of
Man 'who came down from heaven' (Jn 3:13; cf. Jn 6:62; Dan 7:13), and in his re-
demptive mission as the suffering Servant: 'The Son of Man came not to be served
but to serve, and to give his life as a ransom for many' (Mt 20:28; cf. Is 53:10-12)"
("Catechism of the Catholic Church", 440).

When the Church proclaims in the Creed that Christ is seated at the right hand
of the Father, she is saying that it was to Christ that dominion was given; "Being
seated at the Father's right hand signifies the inauguration of the Messiah's king-
dom, the fulfillment of the prophet Daniel's vision concerning the Son of man; 'To
him was given domination and glory and kingdom, that all peoples, nations, and
languages should serve him; his dominion is an everlasting dominion, which shall
not pass away, and his kingdom one that shall not be destroyed' (Dan 7:14). Af-
ter this event the apostles became witnesses of the 'kingdom [that] will have no
end' (Nicene Creed)" ("Catechism of the Catholic Church", 664).

(II) 1st Reading: Revelation 20:1-4, 11-21:2

The Thousand-Year Reign of Christ and His People
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[1] Then I saw an angel coming down from heaven, holding in his hand the key
of the bottomless pit and a great chain. [2] And he seized the dragon, that an-
cient serpent, who is the Devil and Satan, and bound him for a thousand years,
[3] and threw him into the pit, and shut it and sealed it over him, that he should
deceive the nations no more, till the thousand years were ended. After that he
must be loosed for a little while.

[4] Then I saw thrones, and seated on them were those to whom judgment was
committed. Also I saw the souls of those who had been beheaded for their testi-
mony to Jesus and for the word of God, and who had not worshipped the beast
or its image and had not received its mark on their foreheads or their hands.
They came to life, and reigned with Christ a thousand years.

The Last Judgment of the Living and Dead
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[11] Then I saw a great white throne and him who sat upon it; from his presence
earth and sky fled away, and no place was found for them. [12] And I saw the
dead, great and small, standing before the throne, and books were opened. Also
another book was opened, which is the book of life. And the dead were judged by
what was written in the books, by what they had done. [13] And the sea gave up
the dead in it, Death and Hades gave up the dead in them, and all were judged
by what they had done. [14] Then Death and Hades were thrown into the lake of
fire. This is the second death, the lake of fire; [15] and if any one's name was not
found written in the book of life, he was thrown into the lake of fire.

A New World Comes into Being. The New Jerusalem
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[1] Then I saw a new heaven and a new earth; for the first heaven and the first
earth had passed away, and the sea was no more. [2] And I saw the holy city,
new Jerusalem, coming down out of heaven from God, prepared as a bride
adorned for her husband.

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Commentary:

1-3. The victory of the Lamb is manifested by the fact that Rome, the great har-
lot, has been destroyed (chap. 18); then the beast and its prophet are overcome
(chap. 19); there remains the dragon whom we saw in chapter 12 and whose
defeat marks the final outcome of the war referred to in that chapter.

The battle between Satan and God is described in two scenes; the first tells of
how Satan is brought under control and deprived of his power for a time (vv. 1-3);
the second describes his last assault on the Church and what happens to him
in the end (vv. 7-10). Between these two scenes comes the reign of Christ and
his followers for a thousand years (vv. 4-6). At the end of the second scene
comes the General Judgment, with the reprobate being damned (vv. 11-18) and
a new world coming into being (21:1-8).

The bottomless pit, or abyss, refers to a mysterious place, different from the lake
of fire, or hell. Satan is also called the "ancient serpent" because it was he who
seduced our first parents at the dawn of history (cf. Gen 3:1-19).

The period during which Satan is held captive coincides with the reign of Christ
and his saints--one thousand years (cf. v. 4)--and contrasts with the "little while"
during which he is given further scope to act. This contrast is very significant and
it may simply be a symbolic way of showing that Christ's power is vastly greater
than Satan's and that the devil's power is doomed to perish even though on occa-
sions it may emerge with unsuspected force.

11-15. Now that the devil, the root of all evil, is removed from the scene, we are
shown (as we were after the previous battle) the resurrection of the dead and the
General Judgment. The white throne symbolizes the power of God, who judges
the living and the dead. Other New Testament texts tell us that the supreme
Judge is Christ, who has been charged with this task by the Father (cf., e.g., Mt
16:27; 25:31- 46; Acts 17:31; 2 Cor 5:10). The "flight of earth and sky" mean that
they disappear (for even non-rational created things have been contaminated by
sin: cf. Rom 8:19ff) to make way for a new heaven and a new earth (21:1; cf. 2
Pet 3:13; Rom 8:23).

The author then turns his attention to the resurrection, when all men will be
judged according to their works. He describes this by using the metaphor of two
books. One of these records the actions of men (as in Daniel 7:10 and other pas-
sages of the Old Testament, cf., e.g., Is 65: 6; Jer 22:30). The second book con-
tains the names of those predestined to eternal life (an idea inspired by Daniel
12:1; cf. also, e.g., Ex 32: 32). This is a way of showing that man cannot attain
salvation by his own efforts alone: it is God who saves him; however, he needs
to act in such a way that he responds to the destiny God has marked out for him;
if he fails to do that he runs the risk of having his name blotted out of the book of
life (cf. Rev 3:5), that is, of being damned. By using this metaphor, the author of
Revelation is teaching us two truths which are always mysteriously connected--
1) that we are free and 2) that there is a grace of predestination.

Regarding Hades or hell, it should be pointed out that this does not refer to hell
in the strict sense, but to "sheol", the name the Jews gave to the gloomy abode
of the dead.

The Last Judgment is a truth of faith concerning which Paul VI says: "He ascen-
ded to heaven, and he will come again, this time in glory, to judge the living and
the dead each according to his merits; those who have responded to the love and
compassion of God going to eternal life, those who have refused them to the end
going to the fire that is not extinguished [...]. We believe in the life eternal. We
believe that the souls of all those who die in the grace of Christ, whether they
must still be purified in purgatory, or whether from the moment they leave their
bodies Jesus takes them to paradise as he did for the Good Thief, are the people
of God in the eternity beyond death, which will be finally conquered on the day of
the Resurrection when these souls will be reunited with their bodies" ("Creed of
the People of God", 12 and 28).

21:1 - 22:15. Now that all the forces of evil, including death, have been vanquished
the author turns to contemplate the establishment of the Kingdom of God in all its
fullness. Thus, the climax of the book shows a new world inhabited by a new race
--the new Jerusalem (cf. 21: 1-4); a world guaranteed by the eternal and almighty
Word of God to last forever (cf. 21:5-8).

The focus of attention now becomes the people of God; the new Jerusalem is
portrayed as the Bride of the Lamb; a detailed description shows it to be a won-
derful city of great beauty ruled over by God the Father and Christ (21:9-2:6). The
contrast between this and the pilgrim Church in its present circumstances is so
great that the new city can be discerned only if one puts one's faith in what God's
messengers reveal (cf. 22:6-9). Faith is also an effective stimulus to the Christian
to continue to strive for holiness and the reward of eternal life (cf. 22: 10-15).

1-4. The prophet Isaiah depicted the messianic times as a radical change in the
fortunes of the people of Israel--so radical that, as he put it, God was going to
create new heavens and a new earth, a new Jerusalem full of joy, where the
sound of weeping would never more be heard, where God would make himself
plain for all to see and where everything would be as it was in paradise before sin
(cf. Is 65:12-25). The author of the Apocalypse uses this same format to describe
the future Kingdom of God. The imagery of a new heaven and a new earth (taken
in a physical sense) was very much in vogue in Jewish writing around the time of
the Apocalypse (cf. 1 Enoch 72:1; 91:16), and is probably reflected also in 2
Peter 3:10-13 and Matthew 19:28. Scripture nowhere indicates what form the
new heaven and the new earth will take. However, what is clear is that there will
be a radical "renewal" of the present cosmos, contaminated as it is by the sin of
man and the powers of evil (cf. Gen 2:8-3:24: Rom 8:9-13): through this renewal
all creation will be "recapitulated" in Christ (cf. Eph 1:10; Col 1:16:20). No refe-
rence is made to the sea, probably because in Jewish literature it symbolized
the abyss, the abode of demonic powers hostile to God.

Those who will inhabit this new world (symbolized by the Holy City, the new
Jerusalem) are the entire assembly of the saved, the entire people of God (cf. vv.
12-14)--a holy people disposed to live in loving communion with God (as reflected
by the image of the adorned bride: cf. vv. 2, 9). The promise of a new covenant
(Ezek 37:27) will be fulfilled to the letter: God will see to it that none of the evil,
suffering or pain found in this world will find its way into the new world.

This passage of the Book of Revelation strengthens the faith and hope of the
Church--not only St John's own generation but all generations down the ages for
as long as the Church makes its way through this valley of tears. The Second
Vatican Council says: "We know neither the moment of the consummation of
the earth and of man nor the way the universe will be transformed. The form of
this world, distorted by sin, is passing away and we are taught that God is pre-
paring a new dwelling and a new earth in which righteousness dwells, whose
happiness will fill and surpass all the desires of peace arising in the hearts of
men. Then with death conquered the children of God will be raised in Christ and
what was sown in weakness and dishonor will put on the imperishable: charity
and its works will remain, and all of creation, which God made for man, will be
set free from its bondage to decay" ("Gaudium Et Spes", 39).

Gospel Reading: Luke 21:29-33

Discourse on the Destruction of Jerusalem
and the End of the World (Continuation)
--------------------------------------------------------------
[29] And He (Jesus) told them a parable: "Look at the fig tree, and all the trees;
[30] as soon as they come out in leaf, you see for yourselves and know that the
summer is already near. [31] So also, when you see these things taking place,
you know that the Kingdom of God is near. [32] Truly, I say to you, this genera-
tion will not pass away till all has taken place. [33] Heaven and earth will pass
away, but My words will not pass away."

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Commentary:

31. The Kingdom of God, announced by John the Baptist (cf. Matthew 3:2) and
described by our Lord in so many parables (cf. Matthew 13; Luke 13:18-20), is
already present among the Apostles (Luke 17:20-21), but it is not yet fully mani-
fest. Jesus here describes what it will be like when the Kingdom comes in all its
fullness, and He invites us to pray for this very event in the Our Father: "Thy King-
dom come." "The Kingdom of God, which had its beginnings here on earth in the
Church of Christ, is not of this world, whose form is passing, and its authentic de-
velopment cannot be measured by the progress of civilization, of science and of
technology. The true growth of the Kingdom of God consists in an ever deepening
knowledge of the unfathomable riches of Christ, in an ever stronger hope in eter-
nal blessings, in an ever more fervent response to the love of God, and in an ever
more generous acceptance of grace and holiness by men" ("Creed of the People
of God", 27). At the end of the world everything will be subjected to Christ and
God will reign for ever more (cf. 1 Corinthians 15:24, 28).

31. 세례자 요한에 의하여 선포되었으며(마태오 복음서 3,2를 참조하라) 그리고 우리의
주님에 의하여 그 많은 비유들로 설명되었던(마태오 복음서 제13장; 루카 복음서 13,
18-20을 참조하라), 하느님의 나라(the Kingdom of God)는 열두 사도들 사이에 이미
현존하고 있으나(루카 복음서 16,20-21), 그러나 이 나라는 여전히 완전하게 분명히
나타나지는(manifest) 않았습니다. 예수님께서는 여기서 이 나라가 그 모든 충만함으로
도래할 때가 어떠할 것인지에 대하여 설명하시며, 그리고 당신께서는 우리가 '하늘에
계신 우리 아버지(즉 주님의 기도)' 기도에서 바로 이 날을 위하여 다음과 같이 기도할
것을 요청하십니다: "아버지의 나라가 오게 하시며" (마태오 복음서 6,10). "그리스도의
교회 안에서 여기 지상에서 이미 그 시작을 하였던, 하느님의 나라는, 그 형태가
일시적인 이 세상에 속하지 않으며, 그리고 이 나라의 진정한 발전은 문명, 과학 그리고
기술의 진보에 의하여 측정될 수 없습니다. 하느님의 나라의 참된 성장은, 사람들에
의한, 헤아릴 수 없는 그리스도의 풍부함에 대한 끊임없이(ever) 깊어지는 지식에
있으며, 영원한 축복들에 대한 끊임없이 더 강한 희망에 있으며, 하느님의 사랑에
대하여 끊임없이 더 열렬한 응답(response)에 있으며, 그리고 끊임없이 더 관대한
은총과 거룩함의 받아들임에 있습니다" ["Creed of the People of God", 27]. 이 세상의
종말에 모든 것은 그리스도께 복종하게 될 것이며 그리고 하느님께서는 영원토록
다스리실 것입니다(1코린토 15,24.28을 참조하라).

-----
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)
-----

32. Everything referring to the destruction of Jerusalem was fulfilled some forty
years after our Lord's death--which meant that Jesus' contemporaries would be
able to verify the truth of this prophecy. But the destruction of Jerusalem is a
symbol of the end of the world; therefore, it can be said that the generation to
which our Lord refers did see the end of the world, in a symbolic way. This verse
can also be taken to refer to the generation of believers, that is, not just the par-
ticular generation of those Jesus was addressing (cf. note on Matthew 24:32-35).

32. 예수살렘의 파괴에 대하여 언급하는 모든 것은 우리의 주님의 죽음 이후 약 40년경에
실현되었는데 -- 이것은 예수님의 동시대인들이 바로 이 예언의 진실성을 확인할 수
있었을 것임을 뜻합니다. 그러나 예루살렘의 파괴는 이 세상의 종말에 대한 하나의 상징
(symbol)이며, 따라서, 우리의 주님께서 언급하시는 이 세대는, 상징적인 방식으로,
이 세상의 종말을 보지 못하였다고 말해질 수 있습니다. 이 절은 또한, 예수님께서 말씀
중이신 자들로 이루어진 바로 그 특별한 세대가 아닌, 믿는 이들로 이루어진 세대에 대한
언급으로 이해될 수 있습니다(마태오 복음서 24,32-35에 대한 주석을 참조하라).

[The note on Matthew 24:32-35 states:

[마태오 복음서 24,32-35에 대한 주석은 다음과 같이 설명합니다:

32-35. Seeing in the destruction of Jerusalem a symbol of the end of the world,
St. John Chrysostom applies to it this parable of the fig tree: "Here He also fore-
tells a spiritual spring and a calm which, after the storm of the present life, the
righteous will experience; whereas for sinners there will be a winter after the
spring they have had [...]. But this was not the only reason why He put before
them the parable of the fig tree, to tell them of the interval before His coming; He
wanted to show them that His word would assuredly come true. As sure as the
coming of spring is the coming of the Son of Man" ("Hom. on St. Matthew", 77).

32-35. 예루살렘의 파괴에서 이 세상의 종말에 대한 상징을 본, 성 요한 크리소스토모는
이 파괴에다 이 무화과나무 비유를 다음과 같이 적용합니다: "여기서 당신께서는 또한,
현재의 삶이라는 폭풍 이후에, 의로운 자들이 경험하게 될, 영적인 샘(spring)과 평온을
예고하시나, 이에 반해서 죄인들의 경우에 있어는 그들이 가졌던 봄 다음에 겨울이 있을
것임을 예고하십니다. 그러나 이것은, 왜 당신께서, 당신의 재림 이전의 기간에 대하여
그들에게 말씀하시기 위하여, 그들 앞에 이 무화과나무 비유를 제시하신 하나뿐인
이유가 아니었으며, 당신께서는 그들에게 당신의 말씀이 확실히 실현될 것임을 보여주는
것을 원하셨습니다. 틀림없이 봄이 오듯이 사람의 아들의 재림은 확실합니다" [성 요한
크리소스토모(St. John Chrysostom), Hom. on St. Matthew", 77].

"This generation": this verse is a clear example of what we say in the note on
Matthew 24:1 about the destruction of Jerusalem being itself a symbol. "This ge-
neration" refers firstly to the people alive at the time of the destruction of Jerusa-
lem. But, since that event is symbolic of the end of the world, we can say with
St. John Chrysostom that "the Lord was speaking not only of the generation then
living, but also of the generation of the believers; for He knows that a generation
is distinguished not only by time but also by its mode of religious worship and
practice: this is what the Psalmist means when he says that 'such is the gene-
ration of those who seek Him' (Psalm 24:6)" ("Hom. on St. Matthew", 77).]

"이 세대": 이 절은 우리가 마태오 복음서 24,1에 대한 주석에서 예루살렘의 파괴
자체가 하나의 상징임에 대하여 말한 바에 대한 하나의 분명한 예(example) 입니다.
"이 세대"는 우선적으로 예루살렘의 파괴의 시기에 살아 있었던 사람들에 대한
언급입니다. 그러나, 그 사건이 이 세상의 종말에 대한 상징이므로, 우리는 성 요한
크리소스토모와 함께 다음과 같이 말할 수 있습니다: "주님께서는 그 당시에
살아있었던 세대에 대하여서 뿐만이 아니라, 또한 믿는 이들로 이루어진 세대에
대하여 말씀하시는 중이셨는데, 이는 당신께서는 한 세대가 시간에 의하여서 뿐만이
아니라 또한 종교적 예배와 관습(practice)의 양식(mode)에 의하여서 구분됨을 알고
계셨기 때문인데, 이것이 바로 시편 작가(Psalmist)가 '이들이 그분을 찾는 이들의
세대'라고 말할 때에 그가 뜻하는 바입니다(시편 24,6)" [성 요한 크리소스토모
(St. John Chrysostom), "Hom. on St. Matthew", 77].]

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