나바르 매일미사 독서/묵상

Tuesday

3rd Week of Ordinary Time

(I) 1st Reading: Hebrews 10:1-10

The Sacrifices of the Old Covenant Could Not Take Away Sins
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[1] For since the law has but a shadow of the good things to come
instead of the true form of these realities, it can never, by the same
sacrifices which are continually offered year after year, make perfect
those who draw near. Otherwise, would they not have ceased to be
offered? If the worshippers had once been cleansed, they would no
longer have any consciousness of sin. [3] But in these sacrifices there
is a reminder of sin year after year. [4] For it is impossible that the
blood of bulls and goats should take away sins.

Christ's Offering of Himself Has Infinite Value
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[5] Consequently, when Christ came into the world, he said, "Sacrifices
and offerings thou hast not desired, but a body hast thou prepared for
me; [6] in burnt offerings and sin offerings thou hast taken no pleasure.
[7] Then I said, 'Lo, I have come to do thy will, O God,' as it is written
of me in the roll of the book." [8] When he said above, "Thou has neither
desired nor taken pleasure in sacrifices and offerings and burnt offerings
and sin offerings" (these are offered according to the law), [9] then he
added, 'Lo, I have come to do thy will." He abolishes the first in order to
establish the second. [10] And by that will we have been sanctified through
the offering of the body of Jesus Christ once for all.

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Commentary:

1. The sacred writer once more compares the Old Testament sacrifices
with the sacrifice of Christ (cf. 7:27; 9:9-10, 12-13), examining them
now from the point of view of their efficacy.

The Law is "a shadow", that is, something without substance. The term
used to be employed by artists to describe the first sketch on a canvas,
a bare outline before the application of color. Thus, the Old Law in
relation to the New Testament is like a first sketch as compared with the
finished painting. However, because it speaks of the New Testament as
"the true form of these realities", it allows us to see the New Covenant
as not yet giving possession of these "good things to come", but as
being a kind of anticipation of them, a reflection of them. Yet it is a true,
a faithful, reflection, insofar as the New Law already has the power to
forgive sins and to link men with God throughcharity. "The New Law", St
Thomas says, "represents the good things to come more clearly than
does the Old. Firstly, because in the words ofthe New Testament express
mention is made of the good things to come and the promise, whereas in
the Old reference is made only to material good things. Secondly, because
the New Testament draws its strength from charity, which is the fullness
of the Law. And this charity, even if it be imperfect, is similar to Christ's
charity by virtue of the faith to which it is joined. That is why the new law
is called the 'law of love'. And that is also why it is called the 'true form',
because it has imprinted on it the image of the good things to come"
("Commentary on Heb, ad loc.").

Moreover, an image, to some degree at least, coincides with the reality
it reflects: Christ himself, for example, is the image of God. Therefore,
"in Christ one already possesses, in a permanent way, these good
things of heaven--both the present ones and the future ones"
("Chrysostom, Hom. on Heb, ad loc.").

2-4. These verses repeat and complete what is said in v. 1 and in
9:12-13. "Tell me, then, what is the point of having more victims and
more sacrifices when a single victim would suffice for atonement for
sins [...]. Multiple sacrifices in effect show that the Jews needed to
atone for their sins because they had failed to find forgiveness: it
points to the inefficacy of the victims offered, rather than to their
power" ("Chrysostom, Hom. on Heb.", 17). The ultimate reason for
this inefficacy is explained by a striking statement: "It is impossible
that the blood of bulls and goats should take away sins" (v. 4). There
is here an echo of those proclamations of the prophets which reminded
the people that true purification comes not from external actions but
from conversion of heart (cf. Jer 2:22; 4:14; 11:15; Mic 6:7-8; Ps
51:18-19; etc.).

And yet, is it not the case that the priests of the New Testament renew
Jesus' sacrifice in the Mass everyday? St John Chrysostom answers:
"Yes, that is true, but not because we regard the original sacrifice,
Christ's sacrifice, as ineffective or impotent. We priests repeat it to com-
memorate his death. We have but one victim, Christ--not many victims
[...]. There is but one and the same sacrifice [...], one Christ whole
and entire, here as elsewhere, the same everywhere the same Christ
on all the altars. Just as Jesus Christ, although offered in different
places, has only one body, so everywhere there is but one sacrifice
[...]. What we do is a commemoration of Christ's offering, for at the
Supper he said, 'Do this in memory of me.' Therefore, we do not offer,
as the high priest of the Law did, a new, additional, victim: it is not
one sacrifice more, but always the same one" ("Hom. on Heb.", 17).

The Mass "is the sacrifice of Christ, offered to the Father with the
cooperation of the Holy Spirit--an offering of infinite value, which
perpetuates the work of the Redemption in us and surpasses the
sacrifices of the Old Law. The holy Mass brings us face to face with
one of the central mysteries of our faith, because it is the gift of
the Blessed Trinity to the Church. It is because of this that we can
consider the Mass as the center and the source of a Christian's
spiritual life. It is the final end of all the sacraments" (St J. Escriva,
"Christ Is Passing By", 86-87).

5-10. This passage carries a quotation from Psalm 40:7-8, but one taken
from the Greek translation, the Septuagint, not from the Hebrew. Where
the Hebrew says, "thou hast opened my ears", the Greek reads, "a body
thou hast prepared for me". The difference is not substantial, because
the Hebrew expression points to the docility and obedience of the
speaker, who is the Messiah himself. The Greek translation gives the
sentence a more general meaning: God has not only opened the ears
of the Messiah; he has given him life as a man (cf. Phil 2:7). The words
of this psalm "allow us as it were to sound the unfathomable depths of
this self-abasement of the Word, his humiliation of himself for love
of men even to death on the Cross [...]. Why this obedience, this
self-abasement, this suffering? The Creed gives us the answer: 'for us
men and for our salvation' Jesus came down from heaven so as to give
man full entitlement to ascend (to heaven) and by becoming a son in
the Son to regain the dignity he lost through sin [...]. Let us welcome
Him. Let us say to him 'Here I am; I have come to do your will"' (John
Paul II, "General Audience", 25 March 1981).

The author of the letter, elaborating on the text of the psalm, asserts
that the Messiah's sacrifice is greater than the sacrifices of the Old
Law, unbloody as well as bloody, sin-offerings as well as burnt
offerings as they were called in the liturgy (cf. Lev 5:6; 7:27). The
sacrifice of Christ, who has "come into the world", has replaced both
kinds of ancient sacrifice. It consisted in perfectly doing the will of
his Father (cf. Jn 4:34; 6:38; 8:29; 14:31), even though he was
required to give his life to the point of dying on Calvary (Mt 26:42;
Jn 10:18; Heb 5:7-9). Christ "came into the world" to offer himself up
to suffering and death for the redemption of the world. "He knew that
all the sacrifices of goats and bulls offered to God in ancient times
were incapable of making satisfaction for the sins of men; he knew that
a divine person was needed to do that [...]. My Father (Jesus Christ
said), all the victims offered you up to this are not enough and never
will be enough to satisfy your justice; you gave me a body capable of
experiencing suffering, so that you might be placated by the shedding
of my blood, and men thereby saved; '"ecce venio", here I am, ready'; I
accept everything and in all things do I submit to your will. The lower
part of his human nature naturally felt repugnance and reacted against
living and dying in so much pain and opprobium, but its rational part,
which was fully subject to the Father's will, had the upper hand; it
accepted everything, and therefore Jesus Christ began to suffer, from
that point onwards, all the anguish and pain which he would undergo in
the course of his life. That is how our divine Redeemer acted from the
very first moments of his coming into the world. So, how should we
behave towards Jesus when, come to the use of reason, we begin to
know the sacred mysteries of Redemption through the light of faith?"
(St Alphonsus, "Advent Meditations", II, 5).

The psalm speaks of "the roll of the book": this may refer to a
specific book or else to the Old Testament in general (cf. Lk 24:27;
Jn 5:39, 46, 47).
　

(II) 1st Reading: 2 Samuel 6:12b-15, 17-19

The Ark in Jerusalem (Continuation)
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[12b] So David went and brought up the ark of God from the house of Obed-
edom to the city of David with rejoicing; [13] and when those who bore the ark of
the LORD had gone six paces, he sacrificed an ox and a fatling. [14] And David
danced before the LORD with all his might; and David was girded with a linen
ephod. [15] So David and all the house of Israel brought up the ark of the LORD
with shouting, and with the sound of the horn.

[17] And they brought in the ark of the LORD, and set it in its place, inside the
tent which David had pitched for it; and David offered burnt offerings and peace
offerings before the LORD. [18] And when David had finished offering the burnt
offerings and the peace offerings, he blessed the people in the name of the LORD
of hosts, [19] and distributed among all the people, the whole multitude of Israel,
both men and women, to each a cake of bread, a portion of meat, and a cake of
raisins. Then all the people departed, each to his house.

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

6:1-23. By moving the ark to Jerusalem from Baale, a town on the border with
the Philistines (cf. 1 Sam 4:1-7:1), David is making the city the religious capital:
from now on, it will be the Holy City blessed by the presence of the Lord. The
narrative gives a good idea of the solemnity of the transfer (a liturgical procession
of the kind celebrated in Psalm 132) and has a lot of doctrinal content. ***********

6,1-23. 계약 궤를, 필리스티아 사람(Philistines)들과의 접경(the border)에 있는
성읍(a town)인(1사무엘 4,1-7,1을 참조하라), 바알라(Baale)로부터 예루살렘으로
옮김으로써, 다윗은 이 도성을 다음과 같이 종교적 수도(the religious capital)로
만듭니다: 지금부터 계속하여, 이 도성은 주님의 현존에 의하여 축복을 받는 거룩한
도성(the Holy City)이 될 것입니다. 이 이야기는 (시편 제132장에서 경축되는 종류의
전례적 행렬인) 이 이동(移動, the transfer)의 장엄함에 대한 좋은 생각(a good idea)을
제공하며 그리고 다량의 교리적 내용(doctrinal content)을 가지고 있습니다.

The first stage in the transfer of the ark (vv. 1-11) was interrupted by the death
of Uzzah, son of Abinadab. This amazing episode may be meant to show the
predominance of one priestly family, that of Abiathar (cf. 1 Sam 22:20-23; 2
Sam 15:27-29), and the disappearance (for some inexplicable reason) of the
descendants of Abinadab; but the main message is of course the respect and
veneration due to the ark as the symbol of God’s presence among his people.
Only those in charge of the ark may touch it. Even the king wonders whether
it is right to bring it as far as Jerusalem, and it is the Lord himself who, by
blessing the house of Obed-edom, signals that it should be brought the rest
of the way.

계약 궤의 이동(移動)에 있어 그 첫 번째 단계(제1-11절)는 아비나답(Abinadab)의
아들인 우짜(Uzzah)의 죽음에 의하여 중단되었습니다(was inturrepted). 이러한
놀랄 만한 에피소드는, 한 개의(one) 사제 가문, 즉 에브야타르(Abiathar)의 사제
가문의 탁월한 권위(predominance)를(1사무엘 22,20-23; 2사무엘 15,27-29를
참조하라), 그리고 (어떤 설명할 수 없는 이유 때문에) 아비나답의 후손들의 사라짐을,
보여주기 위하여 의도되고 있을 수도 있으나, 그러나 주된 메시지는 당연히,
당신의 백성 사이에 계시는 하느님의 현존(presence)에 대한 상징(symbol)
으로서, 이 궤에 대한 정당한 몫의(due) 존경(respect)과 공경(veneration)
입니다. 오로지 이 궤를 책임지고 있는 자들만이 이 궤에 손을 댈 수도 있을
것입니다. 심지어 다윗 임금도 예루살렘만큼이나 멀리까지 이것을 가져오는 것이
과연 올바른(right) 것인지에 대하여 의아하게 여기며(wonders), 그리고, 오벳 에돔
(Obed-edom)의 집안에 축복을 내리심으로써, [예루살렘까지의] 나머지 도정(道程,
way)으로도 이것이 운반되어져야함을 나타내신 분은 바로 주님 당신 자신이십니다.

The procession bringing the ark into the holy city is reported in detail in the se-
cond stage of the transfer (vv. 12-15). David himself, as king of Israel, assumes
the functions of a priest and gives a lead in ritual jubilation. The Fathers have
seen the ark as a figure of the Blessed Virgin; so the transfer of the ark is a
symbol of Mary’s journey to visit her relative Elizabeth (cf. Lk 1:39-45), and
David’s dance is a figure of the Baptist, who leaps with joy in the womb of his
mother when Mary arrives with Jesus in her womb. "The prophet dances before
the ark; but what is the ark if not [a symbol of] Holy Mary? The ark contained
the tablets of the testament, Mary held in her body the heir to the testament;
the ark carried the Law, Mary the Gospel; the ark held the voice of God, Mary
the Word; inside and out, the ark shone with gold, the light of Mary’s virginity
shines inside and out; the ark was decorated with earthly gold, Mary with the
gold of heaven" (St Maximus of Turin, Sermons, 42, 5). See also the note on
1 Chronicles 15:1-24.

계약 궤를 이 거룩한 도성 안쪽으로 가져오는 행렬은 이 이동(移動)의 두 번째 단계에서
(제12-15절) 상세하게 기록되어 있습니다(is reported). 다윗 몸소, 이스라엘의
임금으로서, 사제의 기능들을 맡으며 (assumes) 그리하여 의식적 행사의 환호(ritual
jubilation)에 있어 모범을 보여 격려합니다. 교부들은 이 궤를 복되신 동정녀에 대한
한 개의 표상(a figure)으로 보아 왔으며, 그리하여 그 결과 이 궤의 이동(移動)은 자신의
친척인 엘리자벳(Elizabeth)을 방문하기 위한 마리아의 여행에 대한 한 개의 상징이며
(루카 복음서 1,39-45를 참조하라), 그리고 다윗의 춤은, 마리아가 그녀의 태(womb)
속에 계시는 예수님과 함께 도착할 때에 자신의 어머니의 태 속에서 기쁨과 함께 뛰었던,
[세례자] 요한에 대한 한 개의 표상입니다. "이 예언자는 이 궤 앞에서 춤을 추는데,
그러나 이 궤가, 만약에 그것이 거룩한 마리아[에 대한 한 개의 상징(a symbol)]이
아니라면 무엇일까요? 이 궤는 계약의 판들 [즉, 십계명들을 새긴 두 개의 돌판들)을
포함하고 있었고, 마리아는 자신의 몸 안에 이 계약의 상속자(heir)를 담고 계셨으며
(held), 그리고 이 궤는 율법을 날랐고, 마리아는 복음을 날랐으며, 그리고 이 궤는
하느님의 음성을 담고 있었고, 마리아는 거룩한 말씀(the Word)을 담고 있었으며,
그리고 안팎으로, 이 궤는 황금(gold)으로 빛났고, 마리아의 동정성의 빛은 안팎으로
빛나며, 그리고 이 궤는 이 세상의 황금(earthly gold)으로 장식되었고, 마리아는
하늘의 황금(the gold of heaven)으로 장식되었습니다" [튜린의 성 막시무스
(St. Maximus of Turin), Sermons, 42, 5]. 또한 [매년 성모 승천 대축일 전야
제1독서를 포함하는] 1역대기 15,1-24에 대한 주석을 보라.

The last scene records Michal’s failure to understand David’s sincere devotion
towards the ark (vv. 16-23); her rejection has political implications as regards the
succession. David will have many sons who later dispute the throne, but none of
them will be descendants of Saul. The sentence pronounced against Michal,
David’s first wife, draws a line under the house of Saul.

마지막 장면은 이 궤를 향하는 다윗의 진실한 신심(devotion)을 이해하지 못한 미칼
(Michal)의 실패를 기록하고 있으며(제16-23절), 그리고 그녀의 거부는 왕위 계승권과
관련한 정치적 암시들을 가지고 있습니다. 다윗은 나중에 왕좌를 겨룰 많은 아들들을
가질 것이나, 그러나 그들 중의 누구도 사울(Saul)의 후손들이 아닐 것입니다. 다윗의
첫 번째 부인인 미칼에 반하여 선포된 이 처벌(the punishment)은 사울의 집안 아래에
선을 긋습니다.

Gospel Reading: Mark 3:31-35

The True Kinsmen of Jesus
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[31] And His (Jesus') mother and His brethren came; and standing outside they
went to Him and called Him. [32] And a crowd was sitting about Him: and they
said to Him, "Your mother and Your brethren are outside, asking for You." [33]
And He replied, "Who are My mother and My brethren?" [34] And looking around
on those who sat about Him, He said, "Here are My mother and My brethren!
[35] Whoever does the will of God is My brother, and sister, and mother."

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Commentary:

31-35. In Aramaic, the language used by the Jews, the word "brethren" is a broad
term indicating kinship: nephews, first cousins, and relatives in general are called
`brethren' (for further explanation cf. note on Mark 6:1-3). "Jesus did not say this
to disown His mother, but to show that she is worthy of honor not only account of
having given birth to Jesus, but also because she has all the virtues" (Theophylact,
"Enarratio In Evangelium Marci, in loc.").

Therefore, the Church reminds us that the Blessed Virgin "in the course of her
Son's preaching received the words whereby, in extolling a kingdom beyond the
concerns and ties of flesh and blood, He declared blessed those who heard and
kept the word of God as she was faithfully doing" (Vatican II, "Lumen Gentium",
58).

Our Lord, then, is also telling us that if we follow Him we will share His life more
intimately than if we were a member of His family. St.Thomas explains this by
saying that Christ "had an eternal generation and a generation in time, and gave
preference to the former. Those who do the will of the Father reach Him by
Heavenly generation [...]. Everyone who does the will of the Father, that is to say,
who obeys Him, is a brother or sister of Christ, because he is like Him who fulfilled
the will of His Father. But he who not only obeys but converts others, begets
Christ in them, and thus becomes like the Mother of Christ" ("Commentary on St.
Matthew", 12, 49-50.)
　

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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
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