나바르 매일미사 독서/묵상

Monday

5th Week of Ordinary Time

(I) 1st Reading: Genesis 1:1-19

The Creation Account
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[1] In the beginning God created the heavens and the earth. [2] The earth was
without form and void, and darkness was upon the face of the deep; and the
Spirit of God was moving over the face of the waters.

[3] And God said, "Let there be light"; and there was light. [4] And God saw that
the light was good; and God separated the light from the darkness. [5] God called
the light Day, and the darkness he called Night. And there was evening and there
was morning, one day.

[6] And God said, "Let there be a firmament in the midst of the waters, and let it
separate the waters from the waters." [7] And God made the firmament and se-
parated the waters which were under the firmament from the waters which were
above the firmament. And it was so. [8] And God called the firmament Heaven.
And there was evening and there was morning, a second day.

[9] And God said, "Let the waters under the heavens be gathered together into
one place, and let the dry land appear." And it was so. [10] God called the dry
land Earth, and the waters that were gathered together he called Seas. And
God saw that it was good. [11] And God said, "Let the earth put forth vegetation,
plants yielding seed, and fruit trees bearing fruit in which is their seed, each
according to its kind, upon the earth." And it was so. [12] The earth brought forth
vegetation, plants yielding seed according to their own kinds, and trees hearing
fruit in which is their seed, each according to its kind. And God saw that it was
good. [13] And there was evening and there was morning, a third day.

[14] And God said, "Let there be lights in the firmament of the heavens to sepa-
rate the day from the night; and let them be for signs and for seasons and for
days and years, [15] and let them be lights in the firmament of the heavens to
give light upon the earth." And it was so. [16] And God made the two great lights,
the greater light to rule the day, and the lesser light to rule the night; he made
the stars also. [17] And God set them in the firmament of the heavens to give
light upon the earth, [18] to rule over the day and over the night, and to separate
the light from the darkness. And God saw that it was good. [19] And there was
evening and there was morning, a fourth day.

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

1:1-2:4a. Creatlon is the beginnrng of salvation history and the foundation on
which are built God's salvific plans, which reach their climax in Jesus Christ.
The biblical accounts of creation focus on the action of God; it is he who sets
the scene and he is the creator, too, of those who will act out the drama and
with whom he will enter into dialogue.

The sacred text incorporates ancient traditions about the origin of the world;
scholars identify two separate accounts in the early chapters of Genesis. The
first of these emphasizes God's transcendence over all created things, and is
written in a very schematic style; this account (1:1-2:4a) is attributed to the
"Priestly" tradition. The second, which also covers the fall and the expulsion from
paradise, speaks of God in an anthropomorphic way; this more vivid, more popu-
lar account (2:4b-4:26) is considered to belong to the "Yahwistic" tradition. Here
we have two different ways in which the Word of God (not intending to provide a
scientific explanation of the origin of the world and of man) expounds the basic
facts and truths on the subject in a way people can readily understand, inviting
us to see me greatness and love of God manifested first in creation and then in
the history of mankind. "Our faith teaches us," St. Josemaria Escriva writes,
"that all creation, the movement of the earth and the other heavenly bodies, the
good actions of creatures and all the good that has been achieved in history, in
short everything, comes from God and directed toward him" ("Christ Is Passing
By", 130).

In the first account the Bible offers profound teaching about God, about man and
about the world. About God, who is the only God, creator of all things and man in
particular; he transcends the created world and is its supreme master. About man,
who is the image and likeness of God, above all other created beings and placed
in the world to rule all creation. About the world, which is something good and is
at the service of man.

1.1. "Three things are affirmed in these first words of Scripture: the eternal God
gave a beginning to all that exists outside of himself; he alone is Creator (the verb
'create'--Hebrew "bara"--always has God for its subject). The totality of what exists
(expressed by the formula 'the heavens and the earth') depends on the One who
gives it being" ("Catechism of the Catholic Church", 290).

"In the beginning" means that creation marks the start of time and the course of
history. Time and history have a beginning and they are headed towards a final
goal, which the Bible will tell us more about, especially in its last book, Revelation.
At the end, we are told: '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" (Rev 21:1).

God the Creator is the same God as will manifest himself to the patriarchs, to
Moses and to the prophets and make himself known to as through Jesus Christ.
In the light of the New Testament we know that God created all things through his
eternal Word, his beloved Son (cf. Jn 1:1; Col 1:16-17). God the Creator is Father
and Son and (the relationship of love between them) the Holy Spirit. Creation is
the work of the Blessed Trinity, and all of creation (particularly man, created in
the image and likeness of God) in some way bears their seal. Some Fathers of
the Church (Augustine, Ambrose and Basil, for example), in the light of the New
Testament, saw the words "in the beginning" as having a deeper meaning--
namely, "in the Son".

The "action of creating" belongs exclusively to God; man cannot create; he can
only "change" or "develop" something that already exists. In the creation accounts
of other Near East religions the world and gods developed out of preexistent matter.
The Bible, however, records gradual revelation of the mystery of creation interpre-
ted in the light of God's choice of Israel and his covenant with mankind; it roundly
asserts that everything was made by God. Later on it will draw the conclusion that
everything was created out of' nothing: "I beseech you, my child, to look at the
heavens and the earth and see everything that is in them, and to recognize that
God did not make them out of things that existed" (2 Mac 7:28). This creative
power of God is also able to give sinful man a pure heart (cf. Ps 51:12), to restore
the dead to life and to give the light of faith to those who do not know him (cf. 2
Cor 4:6).

It was God's love and wisdom that moved him to create the world, thereby com-
municating his goodness and making his glory manifest. The world, therefore,
"is not the product of any necessity whatever, nor of blind, fate or chance. We
believe that it proceeds from God's free will; he wanted to make his creatures
share in his being, wisdom and goodness" ("Catechism of the Catholic Church",
295).

The expression "the heavens and the earth" means everything that exists. The
earth is the world of men; the sky (or the heavens) can mean the firmament or the
divine world, God's own "place", his glory and all spiritual (non-material) creatures
--the angels.

1:2. The Bible teaches not just that God created all things, but also thatthe sepa-
ration and ordering of the elements of nature is something established by God
once and for all. The presence of the loving power of God, symbolized by a gentle
breeze or a breath (the text refers to it as a spirit; "ruah" in Hebrew) which hovers
and keeps watch over the world when it is still in chaos, shows that, as the text
will go on to say, the Word of God and his Breath are present in the origin of being
and in the origin of every creature's life. That is why many Fathers of the Church
(Jerome and Athanasaus, for example) saw this passage as reflecting the presence
of the Holy Spirit as a divine Person who, along with the Father and the Son, is at
work in the creation of the world, "This biblical concept of creation", John Paul II
explains, "includes not only the call to existence of the very being of the cosmos,
that is to say, "the giving of existence", but also the presence of the Spirit of God
in creation, that is to say, the beginning of God's salvific self-communication to
the things he creates. This is true "first of all concerning man", who has been
created in the image and likeness of God" ("Dominum Et Vivificantem", 12).

1:3-5. At this point strictly speaking begins the description of the creation, which,
according to the literary plan of this account, is going to take place over six days.
These six days are meant to indicate the orderliness with which God went about
his work, and to show a rhythm of work and rest: the Jewish Law laid down Satur-
day, the sabbath, as a day of rest and a day dedicatcd to the Lord. In the
Christian Church this day was shifted to Sunday, because Sunday was the day
on which our Lord rose from the dead, thereby inaugurating the new Creation:
Sunday, the "dies dominica" (Latin), the Lord's day.

On the first day God creates light and separates light from darkness (the latter,
being something negative--the absence of light--cannot be created). Light is seen
here as being a thing in its own right (without reference to the fact that daylight
comes from the sun, which will not be created until the fourth day). The fact that
God puts names on things (or in this case on situations caused by some elements
being separated from others) indicates that he wields absolute power over them.
God is in authority, whether it be day or night.

Here we meet for the first time a phrase which is going to be used seven times
over the course of the narrative: "And God saw that it was good." This means that
everything that God creates is good because in some way it bears his seal and
shares in his own goodness, for it has come from divine goodness. The goodness
of the world proclaimed here by Holy Scripture has important consequences for
the Christian: "We must love the world and work and all human things. For the
world is good. Adam's sin destroyed the divine balance of creation; but God the
Father sent his only Son to re-establish peace, so that we, his children by adop-
tion, might free creation from disorder and reconcile all things to God" ([St]
Escriva, "Christ Is Passing By", 112).

1:6-8. In line with the culture of their time, the early Hebrews thought that rain
came from huge containers of water in the vault of heaven; when trapdoors were
opened, the rain poured down. When it says here that God separated the water
which were above the firmament from those below, what is really being taugt is
that God imposed order on the natural world and is responsible for the phenome-
non of rain. It is also making it clear from the outset that the firmament must not
be thought to involve any divinity (as was believed in the nations roundabout
Israel); the firmament is part of the created world.

1:11. As the inspired author depicts here, a distinction is made between God's
action in separating and ordering the elements (creating the vast spaces of sky,
sea and land) and his action of filling or adorning these spaces with different
kinds of creatures. These creatures introduced in an increasing order of dignity
(in line with the thinking of the time)--first the vegetable kingdom, then the stellar
kingdom, and, lastly, the animal kingdom. Everything is perfectly arranged; the
world of Creation invites to contemplate the Creator.

1:14-17. Against the neighboring religions, which regarded the heavenly bodies
as divinities exerting influence over human life, the biblical author, enlightened by
inspiration, teaches that the sun, moon and stars are simply created things; their
purpose is to serve man by giving him light by day and night, and to be a way of
measuring time. Put in their proper, natural place heavenly bodies (like all the rest
of creation) lead man to appreciate the greatness of God, and to praise him for
his awesome works: "The heavens are telling the glory of God; and the firmament
proclaims his handiwork..." (Ps 19:1; cf. Ps 104). It follows that all forms of divi-
nation are to be rejected--consulting horoscopes, astrology, clairvoyance etc. (cf.
"Catechism of the Catholic Church", 2116).

(II) 1st Reading: 1 Kings 8:1-7, 9-13

Transfer of the Ark of the Covenant
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[1] Then Solomon assembled the elders of Israel and all the heads of the tribes,
the leaders of the fathers' houses of the people of Israel, before King Solomon in
Jerusalem, to bring up the ark of the covenant of the LORD out of the city of Da-
vid, which is Zion. [2] And all the men of Israel assembled to King Solomon at
the feast in the month Ethanim, which is the seventh month [3] And all the el-
ders of Israel came, and the priests took up the ark. [4] And they brought up
the ark of the LORD, the tent of meeting and all the holy vessels that were in
the tent the priests and the Levites brought them up. [5] And King Solomon
and all the congregation of Israel who had assembled

before him were with him before the ark, sacrificing so many sheep and oxen
that they could not be counted or numbered. [6] Then the priests brought the
ark of the covenant of the LORD to its place, in the inner sanctuary of the house,
in the most holy place, underneath the wings of the cherubim. [7] For the cheru-
bim spread out their wings over the place of the ark, so that the cherubim made
a covering above the ark and its pales. [9] There was nothing in the ark except
the two tables of stone which Moses put there at Horeb, where the LORD made
a covenant with the people of Israel, when they came out of the land of Egypt.
[10] And when the priests came out of the holy place, a cloud filled the house
of the LORD, [11] so that the priests could not stand to minister because of the
cloud; for the glory of the LORD filled the house of the LORD.

[12] Then Solomon said, "The LORD has set the sun in the heavens, but has
said that he would dwell in thick darkness. [13] I have built thee an exalted
house, a place for thee to dwell in for ever."

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

8:1-9:9. Once the temple was built and furnished, the key thing remained to be
fulfilled--that God should accept it as his dwelling-place. This section brings us
to the most important passage in the books of the Kings. This temple dedicated
by Solomon now becomes the place of the presence of God--the same presence
as Moses and the people enjoyed in the wilderness (Ex 25:8-9). Jesus himself
recognizes the temple of Jerusalem as the house of God (cf. Mt 21:13 and par.;
Jn 2:16) and in fact it is there that he will manifest himself to men. So, it is not
surprising that the early Christian writers should see Solomon as a figure of
Christ: "The temple that Solomon built for the Lord was a type and figure of the
future Church, the body of the Lord as it is described in the Gospel: "Destroy
this temple, and in three days I will raise it up". In the same way as Solomon
built that temple, the true Solomon, our Lord Jesus Christ, the true peacemaker,
built a temple. The name Solomon means 'Peacemaker' and Jesus Christ is the
true peacemaker, of whom the Apostle said: "He is our peace. He has formed
the two peoples into one body". He is the true peacemaker who unites in his per-
son, being himself the cornerstone, the two walls which run from opposite sides
--the believers from among the circumcised people and the believers from among
the uncircumcised Gentiles. From these two peoples, he, the cornerstone, has
raised up one Church, and thus he is the true peacemaker. Christ is the true So-
lomon, and the other Solomon, the son of David, born of Bethsabee, and a king
of Israel, was a figure of the King Peacemaker (to come)" (St Augustine, "Enar-
rationes In Psalmos", 126, 2).

8:1-13. The sacred writer wants to stress the solemnity and reverence that
marked the transfer of the ark to the temple. Once the ark was positioned in the
inner sanctuary, the poles (which according to Exodus 25:15 had to remain in
the rings) could be seen from outside that sanctuary, to confirm that the ark was
indeed inside. The statement that the ark contained only the tables of the Law
is designed to show that this is in line with what Moses did according to Exodus
25:21 and to emphasize the Law given to Israel; there are other traditions recor-
ded in the Letter to the Hebrews (cf. Heb 9:4) which say that the ark also con-
tained a small piece of manna (cf. Ex 16:33) and the rod of Aaron (cf. Num 17:
25). **********
**********

8,1-13: 성스러운 저자는 [예루살렘] 성전으로 이 궤의 이동(移動, transfer)을 눈에
돗보이게 하는 장엄과 공경을 강조하는 것을 원합니다. 일단 이 궤가 내부 성소
(the inner sanctuary)에 자리잡혀졌을 때에, 이 궤가 정말로 안쪽에 있음을 확인하기
위하여, (탈출기 25,15에 따르면 고리들 안에 머물러있어야만 하는) 그 채(the poles)들은,
바로 이 성소의 바깥에서 눈으로 확인될 수 있었습니다. 이 궤가 율법(즉, 십계명)의
판들만을 포함하고 있었다는 서술은 탈출기 25,21에 따라 모세가 하였던 바와 조화됨을
보이기 위하여 그리하여 이스라엘에게 주어졌던 이 율법을 강조하기 위하여 의도되고
있으며, 그리고 이 궤가 만나(manna)의 작은 조각들 (탈출기 16,33을 참조하라) 그리고
아론(Aaron)의 지팡이 (민수기 17,25를 참조하라)를 또한 포함하였다고 말하는,
히브리서 (히브리 9,4를 참조하라)에 기록된 다른 전통(traditions)들도 있습니다.

The Septuagint Greek places the words of Solomon in v. 12b (along with v. 13)
in v. 53, and gives the source as "the Book of Song". According to v. 12 (RSV)
Solomon is acknowledging God to be both in the light of the sun and in the sha-
dow of the cloud. See the RSV note z. "These two images occur together in the
manifestations of the Holy Spirit. In the theophanies of the Old Testament, the
cloud, now obscure, now luminous, reveals the living and saving God, while vei-
ling the transcendence of his glory--with Moses on Mount Sinai (cf. Ex 24:15-18),
at the tent of meeting (cf. Ex 33:9-10) and during the wandering in the desert (cf.
Ex 40:36-38; 1 Cor 10:1-2) and with Solomon at the dedication of the Temple (cf.
1 King 8:10-12). In the Holy Spirit, Christ fulfills these figures.The Spirit comes

upon the Virgin Mary and 'overshadows' her, so that she might conceive and
give birth to Jesus (Lk 1:35). On the mountain of Transfiguration, the Spirit in the
'cloud came and overshadowed' Jesus, Moses and Elijah, Peter, James and John,
and 'a voice came out of the cloud, saying, "This is my Son, my Chosen; listen to
him!" (Lk 9:34-35). Finally, the cloud took Jesus out of the sight of the disciples
on the day of his Ascension, and will reveal him as Son of Man in glory on the
day of his final coming (cf. Lk 21:27)" ("Catechism of the Catholic Church", 697).

Gospel Reading: Mark 6:53-56

Cures at Gennesaret
------------------------------
[53] And when they had crossed over, they came to land at Gennesaret, and
moored to the shore. [54] And when they got out of the boat, immediately the
people recognized Him (Jesus), [55] and ran about the whole neighborhood and
began to bring sick people on their pallets to any place where they heard He
was. [56] And wherever He came in, in villages, cities, or country, they laid the
sick in the market places, and besought Him that they might touch even the
fringe of His garment; and as many as touched it were made well.

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

The Navarre has no commentary for this reading. Please reflect on God's word
and invite the Holy Spirit to enter your heart with His inspiration.
　

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