Saturday
4th Week of Ordinary Time
(I) 1st Reading: Hebrews 13: 15-17, 20-21
Religious Duties--Obeying Lawful Pastors; Religious Worship
(Continuation)
----------------------------------------------------------------------------------------
[15] Through him (Jesus) then let us continually offer up a sacrifice of praise to
God, that is, the fruit of lips that acknowledge his name. [16] Do not neglect to
do good and to share what you have, for such sacrifices are pleasing to God.
[17] Obey your leaders and submit to them; for they are keeping watch over your
souls, as men who will have to give account. Let them do this joyfully, and not
sadly, for that would be of no advantage to you.
Epilogue
-------------
[20] Now may the God of peace who brought again from the dead our Lord Jesus,
the great shepherd of the sheep, by the blood of the eternal covenant, [21] equip
you with everything good that you may do his will, working in you that which is
pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever.
Amen.
*********************************************************************************************
Commentary:
15-16. The text presupposes the Old Testament distinction between the "sin of-
fering" and other offerings. The sin offering was made publicly on the great Day
of Atonement. The other offerings, particularly those not involving the shedding
of blood--first fruits, fruit and loaves, which the faithful present to God in thanks-
giving and praise--were called "peace offerings", among which the most promi-
nent was the "sacrifice of thanksgiving" (cf. Lev 7:12; Ps 50:14; 116:17).
In the New Testament the faithful, exercising their spiritual priesthood (cf. Rom
12:1; Heb 12;28), offer sacrifices acceptable to God--prayer (made by lips which
confess God), good works, alms, etc.
Already, through the prophets, God had made it plain that he abhorred sacri-
fices which were merely external (cf. 1 Sam 15:22, Is 1:11-17; Jer 6:20; Amos
5:21-22): what he wanted was a pure and humble heart (cf. Is 58:6-8). Jesus
said the same (cf. Mt 5:23-24; Mk 11:25; Lk 18:9-14). So, too, in the New Co-
venant, Christ wants all followers to exercise that priesthood which consists in
doing good and offering to God all the little sacrifices each day involves: "Since
he wishes to continue his witness and his serving through the laity also, the su-
preme and eternal priest, Christ Jesus, vivifies them with his spirit and cease-
lessly impels them to accomplish every good and perfect work" (Vatican II,
"Lumen Gentium", 34).
17-19. Emphasis is put here on the duty all Christians have to pray especially
for those who are placed in authority over them.
"We owe two things to those who govern us in the spiritual sphere. First, obe-
dience, to do what they tell us; and then reverence, to honor them like parents
and accept the discipline they propose" (Chrysostom, "Hom. on Heb.", 13, 3).
"You are under an obligation to pray and sacrifice yourself for the person and in-
tentions of whoever is 'in charge' of your apostolic undertaking. If you are care-
less in fulfilling this duty, you make me think that you lack enthusiasm for your
way" (St J. Escriva, "The Way", 953).
20-21. The epistle ends in the same kind of way as the Pauline epistles do--with
a doxology and some words of farewell. In these verses, "the God of peace" is
invoked; he is the only one who can give true peace, decreeing that men should
be reconciled to him through the action of Christ; and Jesus is described as
"the great shepherd"; once more there is this paralleling the Exodus/Old Cove-
nant with entry into heaven. Just as Moses brought the people of Israel into the
promised land the way a shepherd leads his sheep (cf. Is 63:11), so Jesus
Christ, the shepherd par excellence (cf. Jn 10:10-16; 1 Pet 2:25; 5:4), has led
his sheep into the glory of heaven.
Verse 21 links Christian teaching on grace with man's response to that grace.
Commenting on this passage St Thomas Aquinas explains that the words "equip
you with everything good that you may do his will" is the same as saying "may
God make you desire everything good", because it is God's will that we act of
our own free will. If we did not act freely, our will would not be good; if we go
God's will we will always be doing what is good for us (cf. "Commentary on Heb.,
ad loc."). God has disposed man's will to choose to do what is right. It is up to
man to respond to God's design. In this sense, God "equips us with everything
good that you may do his will".
(II) 1st Reading: 1 Kings 3:4-13
Solomon's Request of God (Continuation)
------------------------------------------------------------
[4] And the king (Solomon) went to Gibeon to sacrifice there, for that was the
great high place; Solomon used to offer a thousand burnt offerings upon that al-
tar. [5] At Gibeon the LORD appeared to Solomon in a dream by night; and God
said, "Ask what I shall give you." [6] And Solomon said, "Thou hast shown great
and steadfast love to thy servant David my father, because he walked before thee
in faithfulness, in righteousness, and in uprightness of heart toward thee; and
thou hast kept for him this great and steadfast love, and hast given him a son to
sit on his throne this day. [7] And now, O LORD my God, thou hast made thy
servant king in place of David my father, although I am but a little child; I do not
know how to go out or come in. [8] And thy servant is in the midst of thy people
whom thou hast chosen, a great people, that cannot be numbered or counted for
multitude. [9] Give thy servant therefore an understanding mind to govern thy peo-
ple, that I may discern between good and evil; for who is able to govern this thy
great people?"
[10] lt pleased the Lord that Solomon had asked this. [11] And God said to him,
"Because you have asked this, and have not asked for yourself long life or riches
or the life of your enemies, but have asked for yourself understanding to discern
what is right, [12] behold, I now do according to your word. Behold, I give you a
wise and discerning mind, so that none like you has been before you and none
like you shall arise after you. [13] I give you also what you have not asked, both
riches and honor, so that no other king shall compare with you, all your days."
*********************************************************************************************
Commentary:
3:1-11:1:43. The reign of Solomon became idealized in the memory of Israel.
The sacred writer of 1 and 2 Kings gives him much more space than any other
king. First we are shown his wisdom (3:1-5:14), which would become proverbial
and would cause wisdom books such as Proverbs, Ecclesiastes and the Book
of Wisdom to be attributed to him, and also poetical books such as the Song of
Songs and a collection of Psalms. He then goes on to deal with the king's public
works programme (5:15-9:9), especially the building of the temple and its dedica-
tion, for that temple would become the center of the religious life of the people.
On these two scores Solomon became famous inside and outside Israel, as ex-
plained in 9:10-10:29. Finally, with a realism rare among historians of the time,
the writer exposes the king's sins and failings towards the end of his reign (11:
1-40).
The reign of Solomon is depicted in these chapters in all its splendor--and all its
weakness. The splendor derives from the wisdom with which God endows the
king (3:1-5:14) and is to be found in Solomon's great buildings (especially the
temple: 5:15-7:51), in his prayer at the dedication of the temple (8:1-9:9) and in
the booming commerce which gives Solomon great prestige and untold wealth (9:
10-10:29). The king's weakness lies in his unfaithfulness to God, for, to please
his foreign wives, he introduces the worship of other gods into the country. There
are political weaknesses, too: cracks are appearing in the (north-south) union,
and enemies exist inside and outside the state (11:1-40).
3:1-5:14. The most important trait of Solomon is his wisdom, to which our Lord
refers in the Gospel (cf. Mt 12:45). The sacred writer shows here the source and
evidence of that wisdom: it is a gift from God, his answer to the king's prayer
(3:12-14), and it can be seen in the way Solomon administers justice (3:16-28)
and in the way that court and kingdom are organized, that is, in the typical func-
tions of a king (4:1-24). The more he acts with wisdom, the wiser he becomes
(4:29-34).
3:2-14. The "high places" (v. 2) were altars built in open country, on the top of
some hill, and under a shady tree, where Canaanites and Israelites of this period
offered sacrifices to the divinity. From the time of King Josiah's reform in 622 this
type of worship was expressly forbidden in case the worship of God should be-
come associated with worship of local gods, baals (cf. 2 Kings 23:4-20).
Gibeon, about 10 km. (6 miles) northwest of Jerusalem, belonged to the tribe of
Benjamin (cf. Josh 18:25) and was one of the cities given over to the Levites (cf.
Josh 21:17) in which according to Chronicles, the desert tent or tabernacle was
kept for a time (cf. 1 Chron 21:29). The fact that the Lord should speak to Solo-
mon here also means that he is confirming him as king of Israel.
Solomon's request pleases the Lord because it is made with humility (cf. v. 7)
and because he asks not for material things but for "an understanding mind" so
as to be able to govern well (vv. 9-14). Solomon's request is an anticipation of
the proper order which, according to Christ's teaching, should be present in pra-
yer of petition: "The one Master and Lord teaches us how and in what order we
ought to pray to God for the things we want; since we indicate and express our
desires and petitions in, prayer, then we pray properly and well when the order
of our petitions matches the right order of desires. True charity teaches us that
we ought to dedicate ourselves and all our desires to God; God, the supreme
Good, deserves the highest form of love. And God cannot be loved from the heart,
exclusively, if his honor and glory are not valued above all other things and crea-
tures; all good things, those we have and those we do not possess, all things
that are called good, must be subordinated to the supreme Good from whom
they derive their goodness" ("Roman Catechism", 4, 10, 1).
Gospel Reading: Mark 6:30-34
The Apostles Return
------------------------------
[30] The Apostles returned to Jesus, and told Him all that they had done and
taught. [31] And He said to them, "Come away by yourselves to a lonely place,
and rest a while." For many were coming and going, and they had no leisure
even to eat. [32] And they went away in the boat to a lonely place by them-
selves.
First Miracles of the Loaves
----------------------------------------
[33] Now many saw them going, and knew them, and they ran there on foot
from the towns, and got there ahead of them. [34] As He landed He saw a great
throng, and He had compassion on them, because they were like sheep without
a shepherd; and He began to teach them many things.
*********************************************************************************************
Commentary:
30-31. We can see here the intensity of Jesus' public ministry. Such was His
dedication to souls that St. Mark twice mentions that the disciples did not even
have time to eat (cf. Mark 3:20). A Christian should be ready to sacrifice his
time and even his rest in the service of the Gospel. This attitude of availability
will lead us to change our plans whenever the good of souls so requires.
But Jesus also teaches us here to have common sense and not to go to such
extremes that we physically cannot cope: "The Lord makes His disciples rest,
to show those in charge that people who work or preach cannot do so without
breaks" (St. Bede, "In Marci Evangelium Expositio, in loc."). "He who pledges
himself to work for Christ should never have a free moment, because to rest is
not to do nothing: it is to relax in activities which demand less effort" (St. J.
Escriva, "The Way", 357).
34. Our Lord had planned a period of rest, for Himself and His disciples, from the
pressures of the apostolate (Mark 6:31-32). And He has to change His plans be-
cause so many people come, eager to hear Him speak. Not only is He not an-
noyed with them: He feels compassion on seeing their spiritual need. "My peo-
ple are destroyed for lack of knowledge" (Hosea 4:6). They need instruction and
our Lord wants to meet this need by preaching to them. "Jesus is moved by
hunger and sorrow, but what moves Him most is ignorance" (St. J. Escriva,
"Christ Is Passing By", 109).
*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].