나바르 매일미사 독서/묵상

Monday

3rd Week of Ordinary Time

(I) 1st Reading: Hebrews 9:15, 24-28

The Rites of the Old Covenant Prefigure Those of the New
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[15] Therefore he is the mediator of a new covenant, so that those who
are called may receive the promised eternal inheritance, since a death
has occurred which redeems them from the transgressions under the
first covenants.

[22] Indeed, under the law almost everything is purified with blood,
and without the shedding of blood there is no forgiveness of sins.

[23] Thus it was necessary for the copies of the heavenly things to be
purified with these rites, but the heavenly things put away sin by the
sacrifice of himself. [24] For Christ has entered, not into a sanctuary
made with hands, a copy of the true one, but into heaven itself, now
to appear in the presence of God on our behalf. [25] Nor was it to offer
himself repeatedly, as the high priest enters the Holy Place yearly
with blood not his own; [26] for then he would have had to suffer repea-
tedly since the foundation of the world. But as it is, he has appeared
once for all at the end of the age to put away sin by the sacrifice of
himself. [27] And just as it is appointed for men to die once, and after
that comes judgment, [28] so Christ, having been offered once to bear
the sins of many, will appear a second time, not to deal with sin but
to save those who are eagerly waiting for him.

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Commentary:

[번역자 주: 이 제1독서에는 히브리 포함된다] h.catholic.or.kr/pundang/4/navarre/b_ot_32.htm" target="_blank">나해 9,24-28)이

15-22. The covenant is shown to be new because it has been ratified by
the death and by the shedding of the blood of the testator or mediator.
"Man, having fallen into sin, was in debt to divine justice and was the
enemy of God. The Son of God came into the world and clothed himself
in human flesh; being both God and man he became the mediator be-
tween man and God, the representative of both sides, so as to restore
peace between them and obtain divine grace for man, giving himself as
an offering to pay man's debt with his blood and his death. This recon-
ciliation was prefigured in the Old Testament in all the sacrifices that
were offered in that period and in all the symbols which God ordained
-- the tabernacle, the altar, the veil, the lampstand,the thurible and the
ark where the rod of Aaron and the tables of the Law were kept. All
these were a sign and type of the Promised redemption; and it was
because that redemption would come about through the blood of
Christ that God specified the blood of animals--a symbol of the blood
of the divine Lamb--and laid it down that all the symbolic objects
mentioned above should be sprinkled with blood: 'Hence even the first
Covenant was not ratified without blood"' ("ibid.", 9, 2).

For a third time Christ is stated to be the mediator of a New Covenant.
Hebrews 7:22 and 8:6 say that he is the mediator of a better covenant
because it can give eternal life. Here, as in 12:24, it is explained that
Christ is the mediator of a New Covenant, ratified by blood which gives
an eternal inheritance. The emphasis is on the sacrificial aspect: Christ
is the mediator insofar as he is the atoning victim and at the same time
the offerer of the sacrifice: in his sacrifice he is both priest and victim.
"Christ is priest indeed; but he is priest for us, not for himself. It is in
the name of the whole human race that he offers prayer and acts of hu-
man religious homage to his Eternal Father. He is likewise victim; but
victim for us, since he substitutes himself for guilty mankind. Now the
Apostle's exhortation, 'Yours is to be the same mind as Christ Jesus
showed ' (Phil 2:5), requires all Christians, so far as human power al-
lows, to reproduce in themselves the sentiments that Christ had when
he was offering himself in sacrifice--sentiments of humility, of adoration,
praise, and thanksgiving to the divine Majesty. It requires them also to
become victims, as it were; cultivating a spirit of self-denial according
to the precepts of the Gospel, willingly doing works of penance, detes-
ting and expiating their sins" ("Mediator Dei", 22).

Christ's sacrifice is not only effective to forgive our sins; it is a
manifestation of our Redeemer's love for us and it sets an example which
we should follow. "And if God forgives us our sins it is so that we might
use the time that remains to us in his service and love. And the Apos-
tle concludes, saying, 'Therefore he is the mediator of a new covenant.'
Our Redeemer, captivated by his boundless love for us, chose to rescue
us, at the cost of his blood, from eternal death; and he succeeded in
doing so, for if we serve him faithfully until we die we shall obtain from
the Lord forgiveness and eternal life. Such were the terms of the testa-
ment, mediation or compact between Jesus Christ and God" ("Reflec-
tions on the Passion", 9, 2).

15-17. As the RSV note points out the Greek word can be translated
as either "covenant" or "will". The context and the parallel with the
covenant of Sinai suggest the idea of covenant or pact, since the
covenant with the chosen people was an unilateral pact, that is, a
concession granted by God; however, it too can also be taken in a
broad sense as a "will". Both the word "mediator" and the word "tes-
tator" (the one who makes the will) applied here to Christ serve to
emphasize that his death needed to involve the shedding of blood.
His is a death whereby we are called to "receive the promised eternal
inheritance": "The work of our Redemption has been accomplished.
We are now children of God, because Jesus has died for us and his
death has ransomed us. "Empti enim estis pretio magno!" (1 Cor
6:20), you and I have been bought at a great price.

"We must bring into our life, to make them our own, the life and death
of Christ. We must die through mortification and penance, so that
Christ may live in us through Love. And then follow in the footsteps of
Christ, with a zeal to co-redeem all mankind" ([St] J. Escriva, "The
Way of the Cross", XIV).

18-22. The shedding of Christ's blood was necessary for the
ratification of the New Covenant, just as the shedding of blood was
needed for that of the Sinai covenant. Moses' action following on his
solemn dialogue with God is described here in more detail than in the
Exodus 24 account, probably following a Jewish oral tradition. Verse
22 gives the reason why Moses sprinkled the book of the Law, the
people, the tabernacle and the ritual vessels: he did so to purify them;
it is formulating a very important principle, which rounds off the whole
point being made in this chapter--that the shedding of blood is needed
for purification and for forgiveness of sins.

Although the Old Testament had "purifications" carried out with water,
fire or cereal offerings--for example, cleansing from leprosy unclean-
ness (cf. Lev 22:6; 14:1ff), or the purification of booty captured from
idolators (cf. Num 31:22-23)--in keeping with the Law (cf. Lev 17:11)
almost everything was purified with blood in the sense that the sprink-
ling or anointing which the high priest carried out implied involvement
in the essential act of sacrifice--the shedding of blood.

The Jews thought that the principle of life resided in blood, because
no one could live without blood. Life and blood were taken as almost
identical, and therefore God, the Lord of Life, was also the only owner
of the blood. Hence the prohibition, in the Law of Moses, on eating
food with blood in it: when a sacrifice was offered, the blood of the
victim was reserved to Yahweh. Since many types of purification were
done by blood offerings, the text says that "almost everything is
purified by blood".

In the case of the simpler types of purification, sprinkling with blood
was the most perfect but not the only method; but when it was a mat-
ter of obtaining "forgiveness" of sins and not just legal purification, the
only recourse was a blood offering. That is why the rabbis used to say,
'There is no atonement without blood". It is true that the Old Testa-
ment does speak of sins being forgiven through almsgiving (cf. Tob
4:8-11; 12:9; Dan 4:27), fasting, prayers and other penitential prac-
tices, but it is referring to attitudes which express repentance. These
attitudes or dispositions would have been ineffective were they not
accompanied by worship of the true God by means of sacrifice. In
fact both blood sacrifices and interior sacrifices (fasting and penance)
were all orientated towards the ultimate sacrifice--the shedding of
Christ's blood. Therefore, the principle enunciated by the rabbis,
which is the background to v. 22, finds its perfect fulfillment only in
Christ's sacrifice: without the shedding of his blood, there is no for-
giveness of sin.

"In our case it was Christ, not Moses, who sprinkled us with blood,
through the words he spoke: 'This is the blood of the new covenant for
the forgiveness of sins.' By these words, not by hyssop smeared by
blood, did he sprinkle all. Previously, people's bodies were cleansed
externally, because it was a matter of physical purification; whereas
now, since the cleansing is spiritual, it penetrates the soul and purifies
it, not by mere sprinkling but, as it were, by a fount which wells up in
our souls" (St John Chrysostom, Hom. on fileb, 16).

The shedding of Christ's blood is in some way renewed when any
sacrament is being administered, particularly so at the eucharistic
consecration when the priest repeats the words of consecration, "this
is the cup of my blood, the blood of the new and everlasting covenant.
It will be shed for you and for all so that sins may be forgiven". There-
fore, the Church, in awe at the efficacy of Christ's sacrifice, commemo-
rates his passion in these words: "But when thirty years were over,
/ time had made that fame mature; / now, his long-predestined passion
/ Christ will willingly endure: / on the cross the Lamb is lifted--/ Lo! the
Victim they secure. / Of the gall he drinks, out-wearied, / thorns and
nails and spear have vied, / till the blood and water issue / from his
gentle riven side: / earth, sea, stars, yea all creation / lave them in that
cleansing tide" ("Liturgy of the Hours", Hymn at lauds in Passiontide,
trs. Fitzpatrick).

23-28. In these verses the sacred writer adds some additional considerations to
the main line of his argument. His thought centers on linking the sanctuary, the
sacrifices which were offered in the Old Testament sanctuary, and the sacrifice
of the New Covenant. It was "necessary" for Christ to shed his blood so that
men might " receive the promised eternal inheritance" (9:15), that is, forgiveness
of their sins (cf. 9:14). This shedding of blood is also necessary for the "purifica-
tion" of the heavenly things (9:23). The sacrifices of the Mosaic liturgy purified the
things of the old sanctuary and, in some way, pointed to forgiveness of sins (9:9,
10). The sacrifice of Christ, on the other hand, really does blot out sin and opens
for us the way to heaven itself, giving us entry into that new sanctuary (7:25; 9:
12). But the parallel is not a perfect one, for the old sacrifices were multiple and
were constantly repeated in petition of forgiveness (9:25). The sacrifice of Christ,
on the contrary, is a unique sacrifice, because it is eternally effective (7:27; 9:
12). Moreover, whereas the high priest offered a sacrifice not with his own blood
but with the blood of animals, Christ offered his own blood in sacrifice. Therefore,
Christ has offered himself "once" (7:28; 9:12, 26, 28) in the same sort of way as
every man has to die only once and then undergoes judgment. Furthermore,
through his sacrifice Christ has passed through the heavens once and for all and
will not return to earth to renew his sacrifice. He will not return until the end of
time, when he will come in glory.

23-28. 이들 절들에 있어 성스러운 저자는 자신의 주된 논법(line of argument)에 어떤
추가적인 고찰들을 보탭니다. 그의 생각은 성소, 구약 성경 성소에서 봉헌되었던 희생
제물들, 그리고 새 계약의 희생 제물을 연결하는 데에 집중합니다. 사람들이 "약속된
영원한 상속 재산"(9,15)을, 즉 그들의 죄들에 대한 용서(9,14를 참조하라)를 받을 수도
있도록 하시고자 그리스도께서 당신의 피를 흘리시는 것은 "필요"하였습니다. 이러한
피 흘리심는 또한 하늘에 있는 사물(the heavenly things)들의 "정화(purification)"를
위하여서도 또한 필요하였습니다(9,23). 모세의 예배(Mosaic liturgy)의 희생 제물들은
옛 성소(old sanctuary)의 사물들을 정화하였으며 그리고, 어떤 방식으로, 죄들의
용서를 향하여 가리켰습니다(pointed to)(9,9.10). 그리스도라는 희생 제물은, 다른
한 편으로, 죄를 실제로 정말 완전하게 말소하며(really does blot out) 그리고
우리를 위하여 하늘(heaven) 그 자체로 향하는 길을 열어(opens), 그 결과로
[이들 둘은] 우리에게 바로 이 새 성소(new sanctuary) 안쪽으로의 입장을
허락합니다(give us entry into)(7,25; 9,12). 그러나 이 대비(the parallel)는
완미(完美)한(*) 대비(a perfect one)가 아닌데, 이는 옛 희생 제물들은 다양하였으며
그리고 용서의 청원에 있어 끊임없이 반복되었기 때문입니다(9,25). 그리스도라는
희생 제물은, 이와는 대조적으로, 한 번의 유일한 희생 제물(a unique sacrifice)인데,
왜냐하면 이 제물은 영원히 유효하기 때문입니다(7,27; 9,12). 더구나, 대 사제는 자신
고유의 피와 함께가 아니라 동물들의 피와 함께 어떤 희생 제물을 봉헌하였던 반면에,
그리스도께서는 희생 제물에 있는 당신 고유의 피를 봉헌하셨습니다. 그러므로,
그리스도께서는 각 사람이 오직 한 번 죽으며 그러고는 심판을 받아야 하는 것과 동일한
종류의 방식으로 "단 한 번(once)" 당신 자신을 이미 봉헌하셨습니다(7,28; 9,12.26.28).
더 나아가서, 당신이라는 희생 제물을 통하여 그리스도께서는 단 한 번 그리고
마지막으로(once and for all) 하늘(the heavens)들을 이미 통과하셨으며 그리고
당신의 희생을 새롭게 하기 위하여 땅으로 돌아오시지(return) 않으실 것입니다.
당신께서는, 당신께서 영광 안에서 오실 때인 시간의 끝이 될때까지, 돌아오지 않으실
것입니다.

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(*) 번역자 주: "perfect"를, "complete"의 통상의 우리말 번역 용어인 "완전(完全)한"
대신에, "완미(完美)한" 으로 분명하게 구분하여 번역한 신학적 이유는 다음의 글에
있으니 필히 참고하라:
http://ch.catholic.or.kr/pundang/4/soh/1094.htm
-----

Two truths interweave here a number of times. The first is that Christ entered for-
ever not into a temple made by man but into heaven itself (9:24; 7:26; 8:1). The
second is that Christ also enables us to enter into glory; that is, his sacrifice and
his entry into heaven enable man to attain his last end.

두 진리들은 여기서 여러 번 섞어 짜입니다. 그 첫 번째는 그리스도께서 사람에 의하여
만들어진 어떤 신전(a temple)에 들어가신 것이 아니라 하늘(heaven) 그 자체로 영구히
(forever) 들어가셨음에 있습니다(9,24; 7,26; 8,1). 그 두번 째는 그리스도께서 또한
우리가 영광 안쪽으로 들어가는 것을 가능하게 하십니다(enables), 즉, 당신이라는
희생 제물과 하늘로 당신의 들어가심이 사람이 당신의 최종 목표를 획득하는 것을
가능하게 하십니다.

27-28. These verses look at three basic truths of Christian belief about the last
things--1) the immutable decree of death; 2) the fact that there is a judgment im-
mediately after death; 3) the second coming of Christ, in glory.

27-28. 이들 절들은 다음과 같은 최후의 사물들에 관한 그리스도 사람들의 믿음
(Christian belief)에 있어서의 세 개의 기본적 진리들을 들여다 봅니다 -- 1) 죽음에
대한 불변의 천명(天命, decree), 2) 죽음 직후에 심판(즉, 사심판/개별 심판)이 있다는
사실, 3) 영광 안에서, 그리스도의 재림.

"Not to deal with sin": this phrase means that the second coming of Christ or Pa-
rousia, will not be for the purpose of redeeming men from sin but rather to bring
salvation, that is, glory, to those who placed their hope in him. Christ will come
into the world for a second time, but not as Redeemer, for his sacrifice has alrea-
dy eliminated sin once for all; rather, he will come as Judge of all. His coming "is
appointed": it is as necessary as death and judgment. These three truths are
closely interconnected.

"죄와는 상관없이": 이 구절은 그리스도의 재림(the second coming of Christ) 혹은
재림(Parousia)이 사람들을 죄로부터 구속(redeeming)할 목적으로가 아니라 그렇기는
커녕(rather) 당신께 자신들의 희망을 둔 자들에게, 구원, 즉 영광을 가져다 주기
위하여서 일 것임을 뜻합니다. 그리스도께서는 이 세상에, 당신이라는 희생 제물이
단 한 번 그리고 마지막으로(once and for all) 죄를 이미 제거하였기에(eliminate),
구속주(Redeemer)로서가 아니라, 그렇기는 커녕, 당신께서는 모두에 대한 심판관
(Judge)으로서 오실 것입니다. 당신의 오심은 "정해져 있습니다": 이것은 죽음 및
심판(즉, 사심판/개별 심판) 못지않게 필연적(necessary)입니다. 이러하 세 개의
진리들은 가깝게 서로 연결되어 있습니다.

Although man is mortal, "a spiritual element survives and subsists after death, an
element endowed with consciousness and will, so that the 'human self' subsists.
To designate this element, the Church uses the word 'soul', the accepted term in
the usage of Scripture and Tradition" (SCDF, "Letter on Certain Questions Con-
cerning Eschatology", 17 May 1979).

비록 사람이 죽을 수밖에 없는 운명이나(mortal), "양심(conscience)과 의지(will)가
부여된 어떤 요소(an element)인, 어떤 영적인 요소는 잔존하고(survives) 그리고
존속하여(subsists), 그 결과로 '인간의 자아(the human self)'는 존속합니다. 바로
이 요소를 나타내기 위하여, 교회는, 성경 본문(Scripture)과 성전(Tradition, 즉
사도전승)에 있어서의 사용에 있어 받아들여진 용어인, '영혼(soul)'이라는 단어를
사용합니다" [SCDF, "Letter on Certain Questions Con cerning Eschatology",
17 May 1979].

Man, then, is made up of a spiritual and immortal soul and a corruptible body.
However, when God originally endowed man with supernatural grace, he gave him
additional gifts, the so-called "preternatural" gifts, which included bodily immorta-
lity. Adam's disobedience resulted in the loss of his friendship with God and the
loss of this preternatural gift. From that point onwards death is "the wages of sin"
(Rom 6:23), and it is to this divine decision that the text refers when it says that
it "is appointed for men to die" (cf. Gen 3:19, 23; Rom 5:12). The Church has re-
peatedly stressed that death is a punishment; cf., for example, Pius VI, "Aucto-
rem Fidei", prop. 1, 7: "in our present state (death) is inflicted as a just punish-
ment for sin"; immortality was an "unmerited gift and not a natural condition".
Verses 27-28 are an implicit exhortation to watchfulness (cf. also 1 Cor 7:29;
Sir 14:12; and "Lumen Gentium", 48).

사람은, 그래서, 영적이고 불멸인 영혼과 부패하는 몸(body)으로 이루어져
있습니다. 그러나, 하느님께서 초자연적 은총(supernatural grace)을 사람에게
최초로(originally) 부여하셨을 때에, 당신께서는 그에게, 소위 말하는 "자연의
바깥에 있는(preternatural)"(**) 선물(gifts)들인, 추가적인 선물들을 주셨는데,
이 선물들은 몸의 불사(不死) 가능성(immortality)을 포함하였습니다. 아담의
불순종(Adam's disobedience)은 하느님과 그의 우의(友誼, friendship)의
상실과 바로 이 자연의 바깥에 있는 선물(preternatural gift)의 상실을
초래하였습니다. 바로 그 시점 이후부터 지금까지 죽음은 "죄의 품삯(the wages
of sin)"이며(로마 6,23), 그리고 이 본문이 "사람은 한 번 죽게 마련이고" 라고 말할
때에 이 본문은 바로 이러한 하느님의 결정을 말하고 있습니다(창세기 3,19.23;
로마 5,12를 참조하라). 교회는 죽음이 벌(a punishment)이라고 반복적으로 말해오고
있으며, 그리고 예를 들어, 다음과 같은 교황 비오 6세의 "Auctorem Fidei", prop.
1, 7을 참조하십시오: "우리의 현재의 상태에 있어 [죽음은] 죄에 대한 어떤 정당한 벌
(a just punishment)로서 부과되며", 그리고 불사(不死) 가능성(immortality)은 "무상으로
주어지는 선물(unmerited gift)이지 어떤 자연적 상태"가 아니었습니다. 제27-28절들은
방심하지 않는 상태(watchfulness)로의 함축적인 권고입니다[또한 1코린토 7,29;
집회 14,12; 그리고 제2차 바티칸 공의회 문헌인 "인류의 빛(Lumen Gentium)",
제48장을 참조하라].

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(**) 번역자 주:
(1) 신학적으로 "supernatura(초자연적인)l[즉, absolutely supernatural
(절대적으로 초자연적인), 즉, 하느님께 자연적인 더 높은 완미(完美)의 상태]" 라는
단어의 의미와 동일한 의미를 가지지 않는, "preternatural[즉, relatively supernatural
(상대적으로 초자연적인), 즉, 절대적으로 초자연적이지 않으며, 예를 들어, 천사들에게
자연적인 더 높은 완미의 상태]" 단어의 우리말 번역 용어인 "자연의 바깥에 있는" 혹은
"자연 넘어에 있는" 은, 다음에 있는 Merriam-Webster's Unabridged Dictionary,
Modern Catholic Dictionary, 그리고 영어 가톨릭 대사전 등에 주어진 설명들을 따른
것이다:
http://ch.catholic.or.kr/pundang/4/mw/u_d.htm
http://www.catholicreference.net/index.cfm?id=35521 (perfection)
http://www.catholicreference.net/index.cfm?id=35762 (preternatural)
http://www.catholicreference.net/index.cfm?id=35763 (preternatural gifts)
http://www.newadvent.org/cathen/06553a.htm (supernatural gifts)

(2) 영어로 "preternatural gifts"로 번역되는 신학 용어를 과거에 적어도 국내의
천주교측에서 "과성은혜(過性恩惠)"로 번역하였던 것으로 파악이 되고 있는데,
이 선물들은 "조력성총(조력은총)" = "actual grace" = "gratia actualis" 과는 다른
개념이다. 이에 대하여서는, 예를 들어, 굿뉴스 서버 제공의 다음의 가톨릭 대사전의
설명을 참고하라:
http://info.catholic.or.kr/dictionary/dic_view.asp?ctxtIdNum=248

(3) 영어로 "supernatural gifts(초자연적 선물들)" 로 번역되는 신학 용어를
과거에 중국 및 국내 천주교측에서 "초성은혜(超性恩惠)"로 번역하였던 것으로
파악이 되고 있는데, 이에 대하여서는, 예를 들어, 굿뉴스 서버 제공의 다음의
가톨릭 대사전의 설명을 참고하라:
http://info.catholic.or.kr/dictionary/dic_view.asp?ctxtIdNum=3482

(4) 따라서, 어떠한 경우에도, 구분되는 신학적 의미를 가지고 있는 용어들인
"supernatural" 과 "preternatural"을, 세속의 영한 사전들에서처럼, 동일한 한자어인
"초자연적"으로 번역하여서는 아니 될 것이다.

(5) [제안 한 개] 다른 한편으로, "supernatural gifts"를 "초자연적 선물들"로
이미 국내 천주교측에서 번역하고 있으므로, 즉 "초성(超性)" 을 "초자연(超自然)" 으로
대체하여 사용하고 있으므로, 동등하게(equally), "preternatural gifts"를, 비록
요즈음의 중국 천주교측에서는 사용하지 않는 용어로 파악되고 있기는 하지만,
"과자연적 선물들"로 번역할 것을 제안한다. 즉, "과성(過性)" 을 "과자연(過自然)"으로
대체하여 사용할 것을 제안한다.
-----

Immediately after death everyone will be judged on the conduct of his life. All
"are to give an account of their lives; those who have done good deeds will go in-
to eternal life; those who have done evil will go into everlasting fire" ("Athanasian
Creed"). This is something which reason with the help of God's Word can disco-
ver, because people with a correct moral sense realize that good deserves to be
rewarded and evil punished, and that it is impossible for this to occur completely
in this life. It is difficult to say whether Hebrews 9:27 is referring to the "particular
judgment", which happens immediately after death, or to the general judgment,
which will take place on the last day. Both interpretations can be supported, for
the judgment the verse refers to is connected, on the one hand, with death, and
on the other with the second coming of Christ. In any event, it is clear that what
is meant is a "personal" judgment, a trial at which each individual will be judged
by Christ (cf. 2 Cor 5:10; Rom 14:10). The existence of a general judgment does
not conflict with the certainty that there is a particular judgment, for the Church,
in line with Sacred Scripture, although it awaits the glorious revealing of our Lord
Jesus Christ on the last day, sees that event as distinct from and separate in
time from the judgment which every individual will undergo immediately after
death (cf. "Letter on Eschatology, op. cit.").

죽음 직후에 모든 자는 자신의 삶에 있어서의 처신에 대하여 심판을 받을 것입니다.
모든 이는 "자신의 삶들에 대하여 이야기하여야 하며, 그리고 선행들을 행하여 온
자들은 영원한 생명으로 갈 것이나, 그러나 악을 행하여 온 자들은 영원한 불 안쪽으로
갈 것이다" ["아타나시오 신경(AthanasianCreed)"]. 이것은 이성(reason)이 하느님의
말씀의 도움과 함께 발견할 수 있는 어떤 것인데, 왜냐하면 올바른 윤리적 감각을 가진
사람들이, 선(good)은 상급을 받게 될 만하고 그리고 악(evil)은 벌을 받게 될 만함을,
그리고 이것이 이 세상의 삶 안에서 완전하게 발생하는 것이 불가능함을, 알아차리기
때문입니다. 히브리서 9,27이, 죽음 직후에 있는, "사심판(particular judgment,
개별 심판)"에 대하여 혹은, 최후의 날에 일어날, 공심판(general judgment)에 대하여
언급하고 있는 지를 말하는 것은 어렵습니다. 둘 다의 해석들은 지지될 수 있는데,
이는 이 절이 언급하고 있는 심판이, 한 편으로는 죽음과, 그리고 다른 한 편으로는,
그리스도의 재림과, 관련되어져 있기 때문입니다. 여하튼 간에, 의미하는 바가,
거기에서 각 개인이 그리스도에 의하여 심판을 받게 되는 신문(a trial)인,
"개별" 심판(a "particular" judgment)임은 분명합니다(2코린토 5,10; 로마 14,10을
참조하라). 공심판의 존재는 틀림없이 사심판이 있음과 충돌하지 않는데, 이는, 비록
교회가 최후의 날에 우리의 주님이신 예수 그리스도의 영광스러운 드러내심을 기다리고
있기는 하나, 교회가, 성경 본문과 일치하여, 바로 이 사건을 모든 개인이 죽음 직후에
받을 심판으로부터 구분되는 그리고 시간적으로 분리된 사건으로 보기 때문입니다
[앞에 든 저서인, "Letter on Eschatology" 을 참조하라].

The idea of death and judgment, however, should not only inspire fear; it should
also lead us to hope in Christ, for our Lord will come a second time to show him-
self a merciful judge to "those who are eagerly waiting for him".

그러나 죽음과 심판에 대한 개념은 두려움을 자극할뿐만이 아니라, 이 개념은 또한
우리를 그리스도 안에 있는 희망으로 이끄는데, 이는 우리의 주님께서는 "당신을
간절히 기다리고 있는 자들"에게 자비로운 판결을 몸소 제시하시고자 두 번째로 오실
것이기 때문입니다.

Christians, therefore, combine their joyful hope in the establishment of the King-
dom of God, which they wholeheartedly desire, with a desire to make the best
possible use of the time allotted to them in this life. "This urgent solicitude of the
Church, the Spouse of Christ, for the needs of men--for their joys and hopes, their
griefs and labors--is nothing other than her intense desire to share them in full, in
order to illuminate men with the light of Christ and to gather together and unite all
in him who alone is the Savior of each one of them. This solicitude must never be
taken to mean that the Church conforms herself to the things of this world, or that
her longing for the coming of her Lord and his eternal reign grows cold" (Paul VI,
"Creed of the People of God").

그러므로 그리스도인들은, 자신들이 진심으로 원하는, 하느님의 나라(the Kingdom
of God)의 확립(establishment)에 대한 자신들의, 기쁨에 찬, 희망(hope)을 이 세상에서의
삶 안에서 자신들에게 할당된 시간을 최상으로 가능하게 사용하고자 하는 욕망(desire)과
결합시킵니다. "사람들의 필요한 것을 위하여 -- 그들의 기쁨들과 희망들, 그들의 큰 슬픔
(griefs)들과 노고(labors)들을 위하여 -- 그리스도의 정배(the Spouse of Christ)인 교회의
바로 이러한 긴박한 관심(urgent solicitude)은, 사람들을 그리스도의 빛으로 조명하고
그리고 함께 모아 그리하여 모두를, 홀로 그들 각 자의 구원자이신, 당신 안에서 결합시키기
위하여, 오로지 충만하게 그들과 함께 하고자 하는 교회의 강렬한 욕망(intense desire)일뿐입니다.
바로 이러한 관심(solicitude)은 교회가 자기 자신을 이 세상의 사물들에 순응(conforms)함을
뜻하거나, 혹은 교회의 주님의 오심에 대한 교회의 갈망(longing)과 당신의 영원한 통치가
냉담해짐(grows cold)을 뜻한다고 받아들여져서는 결코 아니됩니다" [Paul VI, "Creed of
the People of God"].

(II) 1st Reading: 2 Samuel 5:1-7, 10

David is Anointed King of Israel at Hebron
------------------------------------------------------------
[1] Then all the tribes of Israel came to David at Hebron, and said, "Behold, we
are your bone and flesh. [2] In times past, when Saul was king over us. it was
you that led out and brought in Israel; and the Lord said to you, 'You shall be
shepherd of my people Israel, and you shall be prince over Israel.'" [3] So all the
elders of Israel came to the king at Hebron; and King David made a covenant
with them at Hebron before the Lord, and they anointed David king over Israel.
[4] David was thirty years old when he began to reign, and he reigned forty years.
[5] At Hebron he reigned over Judah seven years and six months; and at Jeru-
salem he reigned over all Israel and Judah thirty-three years.

Capture of Jerusalem
-------------------------------
[6] And the king and his men went to Jerusalem against the Jebusites, the
inhabitants of the land, who said to David, “You will not come in here, but the
blind and the lame will ward you off”--thinking, “David cannot come in here.” [7]
Nevertheless David took the stronghold of Zion, that is, the city of David. [10]
And David became greater and greater, for the LORD, the God of hosts, was
with him.

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

5:1-5. David's consecration as king of Israel is told quite simply but the account
emphasizes details of primary importance in salvation history: the tribes of the
North and the South are all brothers: "we are your flesh and bone" (v. 1); the
images of the shepherd (v. 2), David's original profession, conveys the notion of
a ruler and king who governs not for his own advantage but for the welfare of his
subjects; David's covenant with the leaders (v. 3) is in line with the general doc-
trine of covenant which is the basis of God's relations with his people, and of
those between Israelite and Israelite; the figures given for David's reigns (seven
as king of Judah, forty as king of Judah and Israel) are symbols of plenitude.
Even in the New Testament the numbers seven and forty have the same conno-
tation (cf. Mt 4:2; 18:22; Rev 1:11; Acts 4:22; etc.). Hebron, the place where
David was also anointed king of Judah, was the main city of the South; within it
was the cave of Mach-pelah (cf. Gen 25:9) and close to it was the sacred oak of
Mamre. However, it was replaced by Jerusalem perhaps to show that a new
kingdom warranted a new royal base.

David is a figure of Jesus Christ on many counts, but they all derive from the fact
that he is king: Jesus Christ, too will be acclaimed King of Israel. "But what did
it mean for the Lord to be acclaimed the King of Israel? What did it mean to the
King of all ages to be recognized as the king of men? Christ did not become the
King of Israel in order to demand tributes or to raise armies and make war against
the enemies [of Israel]; he became the King of Israel to reign over souls, to give
counsel that leads to eternal life, to bring those who were filled with faith, hope
and Love to the Kingdom of heaven" (St Augustine, "In loannis Evangelium", 51,
4).

The liturgy of the Church uses this passage from the hook of Samuel for the
solemnity of Our Lord Jesus Christ, Universal King, together with the passage
about the crucifixion (Lk 23:35-43). Jesus won his kingdom through his obedience,
which has its climax in death on the cross, bringing about the definitive salvation
of all mankind.

5:6-8:18. After being consecrated and acknowledged as king of all the tribes
of Israel, David devotes himself to building up a true kingdom with institutions,
capital and frontiers. In these chapters we are told first of how he won Jerusalem
and chose it to be the political capital (5:6-12). The account goes on to deal with
the setting-up of the ark in Jerusalem (which makes it the religious capital: 6
1-23), the institution of dynastic succession, to ensure the permanence of the
monarchy (7:1-29), and, finally, the pushing out of frontiers thanks to territory
taken from the Philistines, thereby bolstering the country’s security (8:1-18).

In addition to dealing with social and political matters, this section is imbued with
religious teaching: Jerusalem, now established as the capital, becomes the sign
of divine protection (chap. 6); Nathan’s prophecy guarantees that dynastic
succession is part of God’s salvific plan (chap. 7); and victory over the Philistines
means that God will ensure that peace reigns within the new frontiers.

5:6-12. Jerusalem was to be the capital, the center of national life, and also the
religious and doctrinal center up to New Testament times. In that city the Church
will be born, and from there its message will radiate

As regards contemporary extra-biblical sources, the city is mentioned in Egyptian
texts of the nineteenth to eighteenth century BC as being a place hostile to Egypt
and letters from the fourteenth century BC found in El-Aniama, in northern Egypt,
mention it along with Gezer, Ashkelon and Lachish all Canannite cities but of no
great importance.

The Jebusites considered the fortress: unassailable (cf. Josh 10:1-15; 15:63; Judg
1:21) so much so that they thought it could be defended even by the blind and the
lame (vv. 6 and 8). But David somehow managed to take it (see the RSVCE note).
He developed it (vv. 9-10), built his palace there, and declared it the city of David,
that is, the capital of the kingdom.

Its geographical position on the border between the north and south meant that
Jerusalem was strategically well situated, and it showed David was lord of all the
land, as God willed. To take Jerusalem he had first to overcome the Philistines (vv.
17-25), but the sacred writer, by bringing forward his account of the conquest of
Zion and putting it in here, is using literary licence to emphasize that David’s main
military achievement was the taking of Jerusalem and the establishment there of
his court.

Gospel Reading: Mark 3:22-30

Allegations of the Scribes
--------------------------
[22] And the scribes who came down from Jerusalem said, "He (Jesus) is pos-
sessed by Beelzebul, and by the prince of demons He casts out the demons."
[23] And He called them to Him, and said to them in parables, "How can Satan
cast out Satan? [24] If a kingdom is divided against itself, that kingdom cannot
stand. [25] And if a house is divided against itself, that house will not be able
to stand. [26] And if Satan has risen up against himself and is divided, he can-
not stand, but is coming to an end. [27] But no one can enter a strong man's
house and plunder his goods, unless he first binds the strong man; then indeed
he may plunder his house."

Sins Against the Holy Spirit
----------------------------
[28] "Truly, I say to you, all sins will be forgiven the sons of men, and whatever
blasphemies they utter; [29] but whoever blasphemesagainst the Holy Spirit
never has forgiveness, but is guilty of an eternal sin"--[30] for they had said, "He
has an unclean spirit."

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

22-23. Even Jesus' miracles were misunderstood by these scribes, who accuse
Him of being a tool of the prince of devils, Beelzebul. This name may be con-
nected with Beelzebub (which spelling is given in some codexes), the name of
a god of the Philistine city of Eqron (Accaron), which means "god of the flies."
But it is more likely that the prince of devils is called Beelzebul, which means
"god of excrement": "excrement" is the word Jews used to describe pagan
sacrifices. Whether Beelzebub or Beelzebul, in the last analysis it refers to
him to whom these sacrifices were offered, the devil (1 Corinthians 10:20). He
is the same mysterious but real person whom Jesus calls Satan, which means
"the enemy", whose dominion over the world Christ has come to wrest from him
(1 Corinthians 15:24-28; Colossians 1:13f) in an unceasing struggle (Matthew
4:1-10; John 16:11). These names show us that the devil really exists: he is a
real person who has at his beck and call others of his kind (Mark 5:9).

24-27. Our Lord invites the Pharisees, who are blind and obstinate, to think
along these lines: if someone expels the devil this means he is stronger than
the devil: once more we are exhorted to recognize in Jesus the God of strength,
the God who uses His power to free man from enslavement to the devil. Satan's
dominion has come to an end: the prince of this world is about to be cast out.
Jesus' victory over the power of darkness, which is completed by His death and
resurrection, shows that the light has already entered the world, as our Lord
Himself told us: "Now is the judgment of this world, now shall the ruler of this
world be cast out; and I, when I am lifted up from the earth, will draw all men to
Myself" (John 12:31-32).

28-30. Jesus has just worked a miracle but the scribes refuse to recognize it
"for they had said `He has an unclean spirit'" (verse 30). They do not want to
admit that God is the author of the miracle. In this attitude lies the special gra-
vity of blasphemy against the Holy Spirit--attributing to the prince of evil, to
Satan, the good works performed by God Himself. Anyone acting in this way
will become like the sick person who has so lost confidence in the doctor that
he rejects him as if an enemy and regards as poison the medicine that can
save his life. That is why our Lord says that he who blasphemes against the
Holy Spirit will not forgiven: not because God cannot forgive all sins, but be-
cause that person, in his blindness towards God, rejects Jesus Christ, His
teaching and His miracles, and despises the graces of the Holy Spirit as if
they were designed to trap him (cf. "St. Pius V Catechism", II, 5, 19; St.
Thomas Aquinas, "Summa theologiae", II-II, q. 14, a. 3).

28-30. 예수님께서는 한 개의 기적을 방금 행하셨으나 그러나 율법학자들은 이것을
인정하는 것을 거부하는데 이는 "사람들이 '그는 더러운 영이 들었다' 라고 이미 말하였기
때문입니다" (제10절). 그들은 하느님께서 이 기적의 주권자(author)이심을 인정하는 것을
원하지 않습니다. 이러한 태도에는, 하느님 당신 자신에 의하여 수행되었던 선한 일들의
원인을 악의 우두머리(the prince of evil)인 사탄(Satan)의 탓으로 돌리는, 성령에
맞서는 모독(blasphemy)이라는 특별한 중대성이 존재하고 있습니다. 이러한 방식으로
행동하는 자 누구든지, 의사(doctor)에 대한 신뢰를 이미 상실하여 그 결과 의사를 마치
원수인 것처럼 거부하고 그리고 자신의 생명을 구할 수 있는 약(medicine)을 독(poison)으로
간주하는, 병든 자처럼 될 것입니다. 바로 이것이 왜 우리의 주님께서 성령에 맞서 모독하는
자는 용서받지 못할 것이라고 말씀하신 이유입니다: 하느님께서 모든 죄들을 용서하실 수
없기 때문이 아니라, 바로 이러한 자가, 하느님을 향한 자신의 눈 먼 상태 안에서, 예수
그리스도를, 당신의 가르침과 당신의 기적들을 거부하며, 그리고 성령의 은총들을, 마치
이 은총들이 자신을 속이기(trap) 위하여 고안되었던 것처럼, 경멸하기 때문입니다.
[cf. "성 비오 5세 교리서 (St. Pius V Catechism)", II, 5, 19; 성 토마스 아퀴나스
(St. Thomas Aquinas), "신학 대전(Summa theologiae", II-II, q. 14, a. 3].
　

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