Tuesday
9th Week of Ordinary Time
(I) 1st Reading: Tobit 2:9-14; 3:1
[9] On the same night I returned from burying him, and because I was defiled I
slept by the wall of the courtyard, and my face was uncovered. [10] I did not
know that there were sparrows on the wall and their fresh droppings fell into my
open eyes and white films formed on my eyes. I went to physicians, but they
did not help me. Ahikar, however, took care of me until he went to Elymais.
[11] Then my wife Anna earned money at women’s work. [12] She used to send
the product to the owners. Once when they paid her wages, they also gave her
a kid; [13] and when she returned to me it began to bleat. So I said to her,
"Where did you get the kid? It is not stolen, is it? Return it to the owners; for it
is not right to eat what is stolen.” [14] And she said, "It was given to me as a
gift in addition to my wages.” But I did not believe her, and told her to return it to
the owners; and I blushed for her. Then she replied to me, "Where are your chari-
ties and your righteous deeds? You seem to know everything!”
Tobit’s prayer in Nineveh
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3 [1] Then in my grief I wept, and I prayed in anguish.
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Commentary:
2:1-14 The festival of the Seven Weeks or Pentecost, so-called because it was
held fifty days after Passover (cf. Deut 16:9-12; Lev 23:16), was one of the festi-
vals involving pilgrimage to Jerusalem: during the exile it seems to have been
commemorated by a special meal held as a remembrance rite for the feast. By
looking after the needy, Tobit is fulfilling what the Law laid down should be done
during this festival – taking an interest in strangers, orphans and widows (cf.
Deut 16:14), although he is applying it to "brethren . . . mindful of the Lord” (v. 2).
Despite his devoutness and ritual purity (v. 5; cf. Neh 19:11-12), Tobit has to
share in the suffering inflicted on the people on account of their sins (v. 6; cf.
Amos 8:10). But it gets worse than that: his works of mercy bring him mis-
fortune (first blindness and then penury), to the point that his wife has to take
paid work to make ends meet. Later, she queries whether he deserves to be
suffering in the way that he is. He can put up with physical blindness because
his family comes to his aid; but his wife’s criticism casts a shadow on his soul.
Tobit’s situation parallels that of everyone who strives to be faithful. As St Paul
says in 2 Corinthians 4:8-10, "We are afflicted in every way, but not crushed;
perplexed, but not driven to despair; persecuted, but not forsaken; struck down,
but not destroyed; always carrying in the body the death of Jesus, so that the
life of Jesus may also be manifested in our bodies.” The Vulgate version of the
Bible includes after v. 10 some reflections on why Tobit should have had to
suffer in this way: see the RSVCE note on p. 615.
3:1-6 Tobit does not reply to his wife’s criticism; instead he entreats God in
language reminiscent of the Psalms – but whereas the Psalms always pray for
health and salvation, Tobit ends up praying for death. In this he is like Job (cf.
Job 3:20-23), although Tobit acknowledges that God is right to punish him for
his sins and those of his fathers, for which he feels responsible.
From the Greek text (where the RSV follows) one cannot deduce that Tobit
envisages eternal life as a place of repose and joy in the presence of God; he
sees it a place where the dead will dwell for all eternity. But the Latin version of
the Vulgate implies that Tobit looks forward to being with the Lord. In any event,
Tobit puts his trust in God, which means he can desire death, in the same sort
of way that "the Christian can experience a desire for death like St Paul’s: 'My
desire is to depart and be with Christ’ (Phil 1:23). He can transform his own
death into an act of obedience and love towards the Father, after the example of
Christ” (Catechism of the Catholic Church, 1011).
(II) 1st Reading: 2 Peter 3:12-15a, 17-18
Moral Lessons to be Drawn
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[12] Wait for and hasten the coming of the day of God, because of which the
heavens will be kindled and dissolved, and the elements will melt with fire! [13]
But according to his promise we wait for new heavens and new earth in which
righteousness dwells.
[14] Therefore, beloved, since you wait for these, be zealous to be found by him
without spot or blemish, and peace. [15a] And count the forbearance of our Lord
as salvation.
[17] You therefore, beloved, knowing this beforehand, beware lest you be carried
away with the error of lawless men and lose your own stability. [18] But grow in
the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory
both now and to the day of eternity. Amen.
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Commentary:
12. "Waiting for and hastening": these two verbs convey the idea that Christian
hope is something dynamic; it is in no way passive. Contrary to a view quite
widespread among the Jews of the time, it does not mean that the Parousia
will come sooner, the more meritorious men are; what it means is that the more
closely united to Christ they are, the nearer they are to his glory.
Therefore, it is urgent that all should embrace faith in Christ. We who have this
faith pray in the Our Father, "Thy kingdom come." The first Christians made the
same petition in their ejaculatory prayer, "Marana tha", "Come, Lord" (1 Cor 16:22;
Rev 22:20), referring to the second coming of the Lord.
"The day of God": the usual _expression in the New Testament is "the day of the
Lord" (1 Cor 1:8; 5:5; 1 Thess 5:2; 2 Thess 2:2; 2 Pet 3:10); both expressions
refer to the point at which Christ will come to judge the living a the dead.
13. "New heavens and a new earth": one of things promised for the End is that
creation will be renewed, re-fashioned: the prophets proclaimed this (cf. Is 65:17),
and the New Testament speaks of drinking new wine at the heavenly banquet (cf.
Mt 14:25), being given a new name (cf. Rev 2:17). singing a new song (cf. Rev
5:9), living in a new Jerusalem (Rev 21:3). All this imagery conveys the idea that
the whole universe will be transformed, man included (cf. Rom 8:19-22). "We
know neither the moment of the consummation of the earth and of man (cf. Acts
1:7) nor the way the universe will be transformed. The form of this world, distorted
by sin, is passing away (cf. 1 Cor 7:31), and are taught that God is preparing a
new dwelling and a new earth in which righteousness dwells (cf. 2 Cor 5:2; 2 Pet
3:13), whose happiness will fill a surpass all the desires of peace arising in the
hearts of men" ("Gaudium Et Spes", 39).
15-16. The reference to the writing of St Paul is clear evidence of the fact that
from the very beginning of Christianity unity in faith was considered essential. It
is difficult to say whether the sacred writer is thinking of some specific passage,
for themes and even wording found in this letter are to be found in many Pauline
letters--for example, on the subject of God's forbearance in waiting for men to
mend their ways (cf. Rom 2:4-11; 1 Tim 1:16); or that of holiness as the Chris-
tian goal (cf. 1 Col 1:7-8; Col 1:21-22; Eph 1:5-14).
[The "wisdom" of St Paul may be a reference to the special endowments the
Apostle had for the spread of the Gospel; or it may refer to the charism of divine
inspiration, thereby acknowledging that the Letters of St Paul are sacred scripture,
because it would mean putting them on the level of the other sacred books (v. 16).
"Some things...difficult to understand": he does not mention any specific subject;
the point he is making is that the false teachers can do damage if they base their
errors on arbitrary misinterpretations of Pauline texts. In his time St Augustine
warned about the fact that "the heresies and perverse dogmas which entrap souls
and hurl them into the abyss originate simply in a bad understanding of good
scriptures, and the rashness and audacity with which people put forward their
misinterpretations" ("In Ioann. Evang.", 18, 1).
That is why the Church, while at the same time giving people every encourage-
ment to read Sacred Scripture, has established precise rules to avoid erroneous
interpretations and to obtain the maximum possible fruit from assiduous reading.
"it is for the bishops. 'with whom the apostolic doctrine resides' [St lrenaeus)
suitably to instruct the faithful entrusted to them in the correct use of the divine
books, especially of the New Testament, and in particular of the Gospels. They
do this by giving them translations of the sacred texts which are equipped with
necessary and really adequate explanations. Thus the children of the Church
can familiarize themselves safely and profitably with the Sacred Scriptures, and
become steeped in their spirit" (Vatican II, "Dei Verbum", 25).]
17-18. The letter ends with a very succinct summary of some of its main points--
pastoral concern, ways to defend oneself against false teachers, and faith in the
divinity of Christ.
"Beloved": the faithful are referred to in this solicitous way elsewhere in the letter
(3:1, 8, 14). The warnings and threats made by the sacred writer are born of his
pastoral zeal to establish them in the truth (1:12) and remind them what the true
teaching is (3:1).
When he encourages them not to lose their "own strength", he is reminding them
that firmness in the faith is an essential weapon for protecting themselves against
deceitful teachers who are causing their faith and morals to waver (cf. 2; 3:16).
Understanding and love should be shown towards those who are in error, but this
should not "make us indifferent to truth and goodness. Love, in fact, impels the
followers of Christ to proclaim to all men the truth which saves ("Gaudium Et
Spes", 28).
"To him be the glory": most of the doxologies which appear in the New Testament
are in praise of God the Father (cf. Jude 25; Rom 16:27); this one addressed to
Christ, whose divinity, as in other passages of the epistle, is openly confessed,
He has the same glory as the Father: the doxology is not simply expressing a
desire but stating a fact. The eternal love of Jesus Christ is the basis of the
Christian's hope. "While she slowly grows to maturity, the Church longs for the
completed Kingdom and, with all her strength, hopes and desires, to be united in
glory with her King" ("Lumen Gentium", 5).
Gospel Reading: Mark 12:13-17
On Tribute to Caesar
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[13] And they sent to him some of the Pharisees and some of the Herodians, to
entrap him in his talk. [14] And they came and said to him, "Teacher, we know
that you are true, and care for no man; for you do not regard the position of men,
but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? [15]
Should we pay them, or should we not?" But knowing their hypocrisy, he said to
them, "Why put me to the test? Bring me a coin and let me look at it." [16] And
they brought one. And he said to them, "Whose likeness and inscription is this?"
They said to him, "Caesar's." [17] Jesus said to them, "Render to Caesar the
things that are Caesar's, and to God the things that are God's." And they were
amazed at him.
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Commentary:
13-17. Jesus uses this situation to teach that man belongs totally to his Creator:
"You must perforce give Caesar the coin which bears his likeness, but let you
give your whole being to God, because it is his likeness, not Caesar's that you
bear" (St Jerome, "Comm. in Marcum, in loc.").
Our Lord here asserts a principle which should guide the action of Christians in
public life. The Church recognizes the rightful autonomy of earthly realities, but
this does not mean that she has not a responsibility to light them up with the
light of the Gospel. When they work shoulder to shoulder with other citizens to
develop society, Christian lay people should bring a Christian influence to bear:
"If the role of the Hierarchy is to teach and to interpret authentically the norms
of morality to be followed in this matter, it belongs to lay people, without waiting
passively for orders and directives, to take the initiative freely and to infuse a
Christian spirit into the mentality, customs, laws and structures of the commu-
nity in which they live. Changes are necessary, basic reforms are indispensable;
lay people should strive resolutely to permeate them with the spirit of the Gospel"
(Paul VI, "Populorum Progressio", 81).
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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
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].