나바르 매일미사 독서/묵상

Tuesday of Holy Week

1st Reading: Isaiah 49:1-6

Second Song of the Servant of the Lord
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[[3] And [the LORD] said to me, "You are my servant, Israel, in whom I will be
glorified." [5] And now the LORD says, who formed me from the womb to be his
servant, to bring Jacob back to him, and that Israel might be gathered to him, for
I am honored in the eyes of the LORD, and my God has become my strength-
[6] he says: "It is too light a thing that you should be my servant to raise up the
tribes of Jacob and to restore the preserved of Israel; I will give you as a light to
the nations, that my salvation may reach to the end of the earth."

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Commentary:

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번역자 주: 가톨릭 보편 교회의 전례력에 있어 네 개의 "고통받는 종의 노래들"은 다음과 같이
발췌되고 있다:
(i) 첫 번째 고통받는 종의 노래는 이사야서 42,1-4/9
    (매년 성 월요일 및 매년 주님 세례 축일 제1독서에 포함됨),
(ii) 두 번째 고통받는 종의 노래는 이사야서 49,1-6
    (매년 성 화요일 및 매년 세례자 요한 탄생 대축일 제1독서),
(iii) 세 번째 고통 받은 종의 노래는 이사야서 50,4-9/11
    (매년 성 수요일 제1독서, 매년 주님 수난 성지 주일 제1독서를 포함함), 그리고
(iv) 네 번째 고통받는 종의 노래는 이사야서 52,13-53,12
    (매년 성 금요일 제1독서, 나해 제29주일 제1독서를 포함함)에 있다.
-----

49:1-55:13. Chapter 49 marks the start of the second section of the second
part of Isaiah. The first section (40:1-48:22) dealt with the release of the Jews
from exile in Babylon on the orders of the Lord, the ruler of the world and of all
nations. This second section sings of the restoration of Zion and the renewal
of the people.

Almost all the oracles here presuppose that Babylon has fallen and the exiles
have returned home (although neither event is explicitly referred to). Nor is there
mention of the universal scope of salvation: the focus is mainly on future hopes
and on Jerusalem.

Most of the oracles in this section were probably proclaimed, between the years
515 and 500 BC. If that was the case, then they were addressed to a disillu-
sioned people: the enthusiasm that came with the return from exile and the efforts
made to rebuild Jerusalem failed to produce the desired results: there are still
class differences, greed is plain to see, and huge sectors of society are experien-
cing poverty. The kind of Jerusalem that the exiles dreamed of had not come
about: it bore no relationship to what they were experiencing; nor did it fit the
image of Jerusalem found in many texts of the Priestly tradition (cf. "Introduction
to the Pentateuch”, in "The Navarre Bible: Pentateuch" (p. 20). These oracles are
designed to dispel, discouragement and to raise people’s hopes by telling them
about the liberator that God is going to send, the servant of the Lord, and by pro-
claiming that the holy city (now given the sacred name of Zion) will very soon be
restored. In fact, the section can be divided into alternating poems on the servant
and on Zion: 49:1-13, the "servant" (second oracle); 49:14-50:3, "Zion"; 50:4-11,
the "servant", (third oracle and exhortation); 51:17-52:12, Zion; 52:13-53:12, the
"servant" (fourth oracle); 54:1-17, "Zion" (Jerusalem). Verses 1-13 of chapter 55
are an exhortation to commit oneself to the new Covenant.

49:1-6. In the first Song of the Servant of the Lord (42:1-9) we meet the "servant”
for the first time and we are told of his mission to liberate the exiles. In this se-
cond song, the servant himself speaks. He addresses .the "coastlands”, "peoples
from afar”, and he is conscious of having been chosen by God from his mother’s
womb to carry out God’s plans of salvation even in those distant parts (cf. vv. 1-3).
Here we are told about two aspects of his mission, which we will hear more about
in the oracles that follow. First, he is to play a leading role in the recovery of the
tribes and the repatriation of the exiles (v. 5); second, he will extend salvation to
the ends of the earth (cf. v. 6).

This poem contains, things that the servant has to say about himself (vv. 1-4),
and things that God says about the servant (vv. 5-6). The servant is well aware
that he was called by God, even from his mother’s womb, (like Jeremiah; cf. Jer
1:5) and has been charged with preaching to the pagan peoples ("the coastlands”)
or at least to his compatriots in the diaspora (cf. v. 1; cf. Jer 1:1-10; 25:13-38); he
has been endowed with qualities that enable him to speak out, with words that find
their mark like arrows, even if that creates divisions (v. 2; cf. Jer 1:10); and also,
despite the divine protection given him, he feels depressed and disappointed, as
happened to Jeremiah (vv. 3-4; cf. Jer 1:7; :8:18-20). Everything that the servant
does is grounded on what the Lord has told him: "You are my servant, Israel” (v.
3). Some commentators are of the view that "Israel” here is a later interpretation,
put in to support the collectivist interpretation of the servant that soon became
widespread; but there is little evidence to support that: the word "Israel” is missing
only in one manuscript, and not an important one at that. The mention of Israel
does not argue against the servant’s being an individual rather than a collectivity,
for in poetry a person can be addressed by his own name or by his family name.
In fact, both in biblical Israel and nowadays we often find people using their place
of birth as a surname.

In vv. 5-6 the Lord spells out the servant’s mission: it is to renew the people in
such a way that even non-Israelites can see the light and attain salvation. Al-
though the universal mission of the servant is not clearly defined here, for his work
is meant to be confined to the tribes of Jacob, still the achievement of this objec-
tive (the re-assembling of Israel) will be a kind of light to help the pagan nations
see and acknowledge God. The expression "light to the nations”. (v. 6) already
occurred in the earlier poem (42:6); there it could be taken in a social sense--to
bring about the liberation of the exiles and captives; here, the religious meaning
is clear: salvation will spread to all the nations.

To sum up, the servant of the Lord (be he an individual or a collectivity, or more
likely both) has been chosen by God, who loves him most specially; he has all
the main qualities of a prophet; and he must influence his compatriots so as to
enlighten those from outside, and bring them salvation.

The messianic interpretation of the servant figure, based on this second song,
was widespread among the Jews of Alexandria who made the Septuagint Greek
translation; it was also held by members of the Qumran community and by some
authors of the period between the Old and New Testaments (the author of the
"Book of Enoch", for example). All these interpreted the servant as standing for
the entire people of Israel. Christians, from the beginning, applied the songs of
the servant to Jesus, and saw them as finding fulfillment in his life. Thus, although
the image of the "sharp sword” (v. 2) refers to the effectiveness of the word of God,
in Hebrews 4:12-13 we find it used with reference to Revelation as a whole which
is fully and perfectly manifested in Jesus Christ (cf. also Rev 1:16 and 2:12). We
find the expression, "light to the nations” or "light to the peoples” being applied
by Simeon to Jesus (Lk 2:32). Indeed, in the Acts of the Apostles it is applied to
those who, in line with Jesus’ teaching and as cooperators in his work of salvation,
are setting out to preach to the Gentiles, as the words Paul and Barnabas speak
in the synagogue of Psidian Antioch testify: "It was necessary that the word of
God should be spoken first to you. Since you thrust it from you, and judge your-
selves unworthy of eternal life, behold, we turn to the Gentiles. For so the Lord
has commanded us, saying, ‘I have set you to be a light for the Gentiles, that you
may bring salvation to the uttermost parts of the earth” (Acts 13:46-47). Hence
the Church sees her mission as spreading the truth about Jesus, the light that
enlightens everyone: "The light, of God’s face shines in all its beauty on the
countenance of Jesus Christ, ‘the image of the invisible God’ (Col 1:15), the
‘reflection of God’s glory’ (Heb 1:3), ‘full of grace and truth’ ‘the way, and the truth, and the life’ (Jn 14:6). [...] Jesus Christ, nations’, shines: upon the face of his Church, which he sends forth to the whole
world to proclaim the Gospel to every creature (cf. Mk 16:15). Hence the Church,
as the people of God among the nations, while attentive to the new challenges of
history and to mankind’s efforts to discover the meaning of life, offers to everyone
the answer which comes from the truth about Jesus Christ and his Gospel” (John
Paul II, "Veritatis Splendor", 2).

Gospel Reading: John 13:21-33, 36-38

The Treachery of Judas Foretold
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[21] When Jesus had thus spoken, He was troubled in spirit, and testified,
"Truly, truly, I say to you, one of you will betray Me." [22] The disciples looked
at one another, uncertain of whom He spoke. [23] One of His disciples, whom
Jesus loved, was lying close to the breast of Jesus; [24] so Simon Peter bec-
koned to Him and said, "Tell us who it is of whom He speaks." [25] So lying
thus, close to the breast of Jesus, he said to Him, "Lord, who is it?" [26] Jesus
answered, "It is he to whom I shall give this morsel when I have dipped it." So
when He had dipped the morsel, He gave it to Judas, the son of Simon Iscariot.
[27] Then after the morsel, Satan entered into him. Jesus said to him, "What
you are going to do, do quickly." [28] Now no one at the table knew why He
said this to him. [29] Some thought that, because Judas had the money box,
Jesus was telling him, "Buy what you need for the feast"; or, that he should give
something to the poor. [30] So, after receiving the morsel, he immediately went
out; and it was night.

[31] When he had gone out, Jesus said, "Now is the Son of Man glorified, and
in Him God is glorified; [32] if God is glorified in Him, God will also glorify Him in
Himself, and glorify Him at once. [33] Little children, yet a little while I am with
you. You will seek Me, and as I said to the Jews so now I say to you, 'I am
going you cannot come.' [36] Simon Peter said to Him, "Lord, where are You
going?" Jesus answered, "Where I am going you cannot follow Me now; but you
shall follow Me afterward." [37] Peter said to Him, "Lord, why cannot I follow
You now? I will lay down my life for You." [38] Jesus answered, "Will you lay
down your life for Me? Truly, truly, I say to you, the cock will not crow, till you
have denied Me three times."

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Commentary:

21. Christ's sadness is proportionate to the gravity of the offense. Judas was one
of those whom Jesus chose to be an Apostle: he had been on intimate terms with
Him for three years, he had followed Him everywhere, had seen His miracles, had
heard His divine teaching, and experienced the tenderness of His affection. And
despite all that, when the moment of truth comes, Judas not only abandons the
Master but betrays Him and sells Him. Betrayal by an intimate friend is some-
thing much more painful and cruel than betrayal by a stranger, for it involves a
lack of loyalty. The spiritual life of the Christian is also true friendship with Jesus;
this means it is based on loyalty and uprightness, and on being true to one's word. (Jn 1:14). Christ is
the ‘light of the

21. 그리스도의 슬픔은 죄의 중대함에 비례하는데, 유다는 다음과 같이 예수님께서
사도로 선택하였던 자들 중의 한 명이었습니다: 그는 3년 동안 당신과 친밀한 관계에
있어왔으며, 그는 어디로든 당신을 따라다녔으며, 당신의 기적들을 보아왔으며, 당신의
거룩한 가르침을 들어왔으며, 그리고 당신 애정의 부드러움을 경험하였습니다. 그리고
그러한 모든 것에도 불구하고, 진리의 순간이 왔을 때에, 유다는 이 스승을 버리고 떠날
뿐만이 아니라 당신을 배반하고 그리고 당신을 팝니다. 친밀한 친구에 의한 배반은
모르는 자에 의한 배반보다 훨씬 더 고통스러운 그 어떤 것인데, 이는 그것이 충의
(loyalty, 忠義)의 결여를 필연적으로 수반하기 때문입니다. 그리스도인들의 영적 삶은
또한 예수님과의 참된 우정에 있으며, 그리고 이것은 이 영적 삶이 충의와 올바름에
기초를 두고 있으며, 그리고 자신의 약속을 지킴에 기초를 두고 있음을 뜻합니다.

Judas had already decided to hand Jesus over and had made arrangements with
the chief priests (cf. Matthew 26:14; Mark 14:10-11; Luke 22:3-6). Temptation
had been burrowing its way into Judas' heart for some time back, as we saw at
the anointing at Bethany when he protested Mary's loving gesture; St. John com-
mented in that connection that he did it not out of love for the poor but because
he was a thief (cf. John 12:6).

유다는 예수님을 넘겨주고자 이미 결심하였으며 그리하여 수석 사제들과 이미 사전
협의를 하였습니다(마태오 복음서 26,14; 마르코 복음서 14,10-11; 루카 복음서
22,3-6을 참조하라). 유혹(temptation)은, 베타니아(Bethany)에서 그가 마리아의
충성스러운 동작(loving gesture)에 이의를 제기하였을 때인 그 기름 부음에서
우리가 보았듯이, 얼마 전에 유다의 본심(heart)으로 이미 파고들어오고 있었으며,
그리고 성 요한(St. John)은 바로 이것과 관련하여 그가 가난한 이들에 대한 사랑
때문이 아니라 그가 도둑이었기 때문이라고 주석하였습니다(요한 복음서 12,6을
참조하라).

23. In that period, on important occasions the customary thing was to eat recli-
ning on a kind of divan called a "triclinium". The diner rested on his left elbow
and ate with his right hand. This meant it was easy to lean on the person on
one's left and talk to him without people hearing. In this verse we can see the
intimacy and trust which obtained between the Master and the beloved disciple
(cf. John 19:27; 20-2; 21:23), a model of Jesus' love for all His true disciples
and of theirs for their Master.

23. 그 시대에 있어, 중요한 날들에 있어서의 관습적인 것은 "triclinium(3면에 누울 수
있는 긴 안락의자가 달린 식탁)"으로 불리는 낮고 긴 의자(divan)의 한 종류에 기대어
식사를 하는 것이었습니다. 식사하는 이는 자신의 왼쪽 팔꿈치에 기대었으며 그리고
자신의 오른 손으로 먹었습니다. 이것은 자신의 왼쪽에 있는 사람에게로 기울어지고
그리하여 사람들이 엿들음 없이 그에게 말하는 것이 쉬웠음을 뜻하였습니다. 이 절에서
우리는 이 스승과 사랑하는(beloved) 제자 사이에 획득된(obtained) 친밀함과 신뢰를
볼 수 있는데(요한 복음서 19,27; 20,2; 21,23을 참조하라), 이것은 당신의 참된 제자들
모두에 대한 예수님의 사랑과 그리고 자신들의 스승에 대한 그들의 사랑에 대한 모범
(a model)입니다.

26-27. The morsel which Jesus offers him is a sign of friendship and, therefore,
an invitation to him to give up his evil plotting. But Judas rejects the chance he
is offered. "What he received is good", St. Augustine comments, "but he re-
ceived it to his own perdition, because he, being evil, received in an evil manner
what is good" ("In Ioann. Evang.", 61, 6). Satan entering into him means that
from that moment Judas gave in completely to the devil's temptation.

26-27. 예수님께서 그에게 주시는 빵 조각은 우정의 표시이며 그리하여, 따라서,
그로 하여금 자신의 악한 음모를 포기하라는 하나의 권유(an invitation)이었습니다.
그러나 유다는 당신께서 제시하시는 이 기회를 거부합니다. 성 아우구스티노(St.
Augustine)은 "그가 받았던 바는 선한 것이나 그러나 그는 그것을 자신 고유의 파멸
(perdition)로 향하도록 받아들였는데, 이는 그가, 악하기에, 선한 바를 악한 방식으로
받아들였기 때문이다"라고 주석합니다("In Ioann. Evang.", 61, 6). 사탄이 그에게로
들어옴은 바로 그 순간부터 유다가 악마의 유혹(devil's temptation)에 완전하게
굴복하였음을 뜻합니다.

29. "These details have been recorded that we may not bear ill will against those
who wrong us, but may reproach them and weep over them. Indeed, not those
who are wronged, but those who do wrong deserve our tears. For the covetous
man and the slanderer, and the man guilty of any other wrongdoing injure them-
selves most of all.[...] Christ repaid the man who was going to betray Him with
just the opposite. For example, He washed his feet, reproved him without
bitterness, censured him in private, ministered to him, allowed him to share in
His table and His kiss. Yet, though Judas did not become better because of
these things, Jesus Himself persevered in His course of action" (St. John Chry-
sostom, "Hom. on St. John", 71, 4).

29. "이러한 상세한 설명들은 우리가 우리에게 잘못한 자들에 반하는 나쁜 마음(ill will)
을 품지 않도록 하며, 오히려 그들을 꾸짖고(reproach) 그리고 그들에 대하여 눈물을
흘리도록(weep over) 하고자 기록되어졌습니다. 실제로, 해를 당한 자들 뿐만이 아니라,
또한 잘못을 행하는 자들도 또한 우리의 눈물들을 받을 가치가 있습니다(deserve). 이는
탐내는 자들과 헐뜯는 자들, 그리고 다른 어떠한 나쁜 행위에 대한 죄가 있는 사람은
무엇보다도 더 자기 자신을 해치기 때문입니다. [...] 예수님께서는 조만간 당신을
배반하려고 하였던 사람에게 정 반대로써 보답하셨습니다. 예를 들어, 당신께서는 그의
발들을 씻어주셨으며, 신랄함 없이(without bitterness) 그를 타이르셨으며(reproved),
남몰래(in private) 그를 나무라셨고(censured), 그를 보살펴주셨으며(ministered to),
그로 하여금 당신의 식탁에 함께하도록 그리고 그에게 당신의 입맞춤을 허락하셨습니다.
그러나, 비록 이러한 일들 때문에 유다가 나아지지 않았음에도 불구하고, 예수님께서
몸소 당신의 행동의 과정에 있어 인내하셨습니다" [성 요한 크리소스토모(St. John
Chrysostom, "Hom. on St. John", 71, 4].

30. The indication that "it was night" is not just a reference to the time of day but
to darkness as an image of sin, an image of the power of darkness whose hour
was beginning at that very moment (cf. Luke 22:53). The contrast between light
and darkness, the opposition of good and evil, is frequently met with in the Bible,
especially in the Fourth Gospel: even in the prologue we are told that Christ is
the true Light which the darkness has not overcome (cf. John 1:5).

30. "때는 밤이었다"의 암시는 단지 하루의 시각에 대한 언급일 뿐만이 아니라, 바로
그 순간에 그 힘이 시작하였던 어두움(darkness)의 힘에 대한 표상(image, 表象)인
(루카 복음서 22,53을 참조하라), 죄에 대한 표상으로서의 어두움에 대한 언급입니다.
빛과 어두움의 대조(the contrast), 선과 악의 대비(the opposition)는 성경에서, 특별히
네 번째 복음서에서, 자주 접하게 됩니다: 그리스도께서는 어둠이 오르지(overcome)
못하였던 참빛(true light)임을 심지어 바로 이 복음서의 서문에서 우리는 듣게 됩니다
(요한 복음서 1,5를 참조하라).

31-32. This glorification refers above all to the glory which Christ will receive once
He is raised up on the cross (John 3:14; 12:32). St. John stresses that Christ's
death is the beginning of His victory: His very crucifixion can be considered the
first step in His ascension to His Father. At the same time it is glorification of
the Father, because Christ, by voluntarily accepting death out of love, as a su-
preme act of obedience to the Will of God, performs the greatest sacrifice man
can offer for the glorification of God. The Father will respond to this glorification
which Christ offers Him by glorifying Christ as Son of Man, that is, in His holy
human nature, through His resurrection and ascension to God's right hand.
Thus the glory which the Son gives the Father is at the same time glory for the
Son.

31-32. 바로 이 영광을 더하는 행위(glorification)는 무엇보다도 먼저, 그리스도께서,
일단 당신께서 십자가 위에 들어 올려지면, 장차 받게 되실 바로 그 영광에 대하여
말씀하십니다(요한 복음서 3,14; 12,32를 참조하라). 성 요한(St. John)은 그리스도의
죽음이 당신의 승리의 시작임을 다음과 같이 강조합니다: 당신의 바로 그 십자가 형벌
(crucifixion)이 당신의 성부께로의 당신의 승천에 있어서의 첫 번째 단계로 간주될
수 있습니다. 동시에 이것은 성부께 영광을 더하는 행위(glorification)인데, 이는
그리스도께서, 사랑/애덕(charity, caritas, agape) 때문에(out of love) 죽음을
자발적으로 수용하심으로써, 하느님의 거룩한 의지(the Will of God)에 대한 지고한
순명 행위(act of obedience)로서, 하느님께 영광을 더함(glorification)을 위하여
사람이 봉헌할 수 있는 가장 위대한 희생을 수행하시기 때문입니다. 성부께서는,
그리스도께서 당신께 바치시는 바로 이 영광을 더하는 행위(glorification)에 대하여,
그리스도에게, 사람의 아들(Son of Man)로서, 즉, 당신의 거룩한 인성(holy human
nature) 안에서, (i) 당신의 부활과 (ii) 하느님의 오른편으로의 승천을 통하여 영광을
더하는 행위(glorifying)로써, 장차 화답하실 것입니다.(*) 그 결과 성자께서 성부께
바치시는 바로 그 영광은 동시에 성자를 위한 영광인 것입니다.

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(*) 다음의 주소에 접속하면, 이에 대하여 더 자세하게 들여다보는 글을 학습할 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/2192.htm <----- 필독 권고
-----

Christ's disciple will also find His highest motivation by identifying himself with
Christ's obedience. St. Paul teaches this very clearly when he says: "Far be it
from me to glory except in the cross of the Lord Jesus Christ" (Galatians 6:14).

그리스도의 제자는 또한 자기 자신을 그리스도의 순명과 행동을 같이 함(identify
oneself with)으로써 당신의 최고의 동기(motivation)를 장차 발견할 것입니다.
성 바오로(St. Paul)는 그가 다음을 말할 때에 이것을 매우 분명하게 가르칩니다:
"나는 우리 주 예수 그리스도의 십자가 외에는 어떠한 것도 자랑하고 싶지 않습니다"
(갈라티아 6,14).

33. From this verse onwards the evangelist recounts what is usually called the
discourse of the Last Supper; in it we can distinguish three parts. In the first,
our Lord begins by proclaiming the New Commandment (verses 33-35) and pre-
dicts Peter's denials (verses 36-38); He tells them that His death means His
going to His Father (Chapter 14), with Whom He is one because He is God (ver-
ses 1-14); and He announces that after His resurrection He will send them the
Holy Spirit, who will guide them by teaching them and reminding them of every-
thing He told them (verses 15-31).

33. 이 복음 사가는, 이 절부터 앞으로(onwards), 통상적으로 최후의 만찬 강도(講道)
(the discourse of the Last Supper)라고 불리는 바에 대하여 자세히 이야기하며,
그리고 이 설교에 있어 우리는 세 개의 부분들을 구분 할 수 있습니다. 그 첫 번째에서
우리의 주님께서는 새 계명(the New Commandment)을 선포하심으로써 시작하시며
(13,33-35) 그리고 베드로의 부인(否認, denials)들을 예언하시며(13,36-38),
그리고 당신께서는 그들에게 당신의 죽음이 당신께서 당신의 성부께로 가심을
의미한다고 말씀하시는데(제14장), 당신께서는 하느님이시기에, 당신께서 그 분과
함께 하나(one)이시며, 그리고 당신의 부활 이후에 당신께서 장차 그들에게 성령을
보내실 것임을 당신께서 선포하시는데, 이 분께서는, 당신께서 그들에게 말씀하셨던
모든 것에 대하여 그들을 가르치시고 그리고 그들을 상기시킴으로써, 장차 그들을
인도하실 것입니다(14,15-31).

The second part of the discourse is contained in Chapters 15 and 16. Jesus pro-
mises to those who believe in Him a new life of union with Him, as intimate as
that of a vine and its branches (15:1-18). To attain this union one must keep His
New Commandment (verses 9-18). He forewarns them about the contradictions
they will suffer, and He encourages them by promising the Holy Spirit who will
protect them and console them (verses 18-27). The action of the Paraclete or
Consoler will lead them to fulfill the mission Jesus has entrusted to them (16:
1-15). The fruit of the presence of the Holy Spirit will be fullness of joy (verses
16-33).

이 설교의 두 번째 부분은 제15장 및 제16장에 포함되어 있는데, 예수님께서는
당신 쪽으로 믿는(believe in) 이들에게, 포도나무와 그 가지들 만큼이나 친밀한,
당신과의 결합(union)에 기인하는(of) 새 생명(a new life)을 약속하십니다
(15,1-18). 바로 이 결합(union)을 획득하기 위하여 우리는 당신의 새 계명(His
New Commandment)을 지켜야 합니다(15,9-18).(*) 당신께서는 그들이 장차
겪게 될 반대(contradictions)들에 대하여 미리 경고하시며, 그리고 당신께서는, 창차
그들을 보호하시고 그리고 그들을 위로해 주실, 성령을 약속하심으로써 그들을
격려하십니다(15,18-27). 이 보호자 혹은 위로자의 활동은 예수님께서 그들에게
이미 맡기셨던 임무를 구현하도록 그들을 장차 인도할 것입니다(16,1-15). 성령
현존(the presence of the Holy Spirit)의 열매는 장차 기쁨(joy)의 충만이 될 것입니다
(16,16-33).

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(*) 번역자 주: 바로 이것이 예수님 쪽으로 믿는 자들과 예수님과의 "통공 교의"의
성경 근거에 포함되고, 따라서 그리스도교 전통적 "통공 교의"의 기초(foundation)에
포함될 것이다. 다음의 주소에 접속하면, 이에 대한 더 자세한 내용의 글을 학습할
수 있다:
http://ch.catholic.or.kr/pundang/4/soh/2213.htm <----- 필독 권고
-----

The third part (Chapter 17) gives Jesus' priestly prayer, in which He asks the
Father to glorify Him through the cross (verses 1-5). He prays also for His disci-
ples (verses 6-19) and for all those who through them will believe in Him, so that,
staying in the world without being of the world, the love of God should be in them
and they should bear witness to Christ being the envoy of the Father (verses
20-26).

세 번째 부분(제17장)은 예수님에 의한 사제의 기도를 제시하는데, 바로 이
기도에서 당신께서는 성부께서 십자가를 통하여 당신에게 영광을 더하실(glorify)
것을 청원합니다(17,1-5). 당신께서는 또한 당신의 제자들을 위하여 기도하시며
(17,6-19) 그리고 그들을 통하여 장차 당신 쪽으로 믿게 될(believe in) 자들 모두를
위하여 기도하시는데, 그리하여 그 결과(so that), [그들에 대한] 하느님의 사랑의
행위(the love of God)가, 이 세상에 속함 없이 이 세상에 머물러 있는, 그들 안에
반드시(should) 존재하게 하고자 하시며 그리하여 그리스도께서 성부의 사절(the
envoy of the Father)이심에 대하여 그들이 반드시(should) 증언하게 하고자 하십니다
(17,20-26).

36-38. Once again Peter in his simplicity and sincerity tells his Master that he is
ready to follow Him even to the point of dying for Him. But he is not yet ready for
that. Our Lord, St. Augustine comments, "establishes here a delay; He does not
destroy the hope, indeed He confirms it by saying, 'You shall follow afterwards!
Why are you in haste, Peter? As yet the rock has not made you strong inwardly:
do not be brought down by your presumption. Now you cannot follow Me, but do
not despair: later you will'" ("In Ioann. Evang.", 66, 1). Peter had certainly meant
what he said, but his resolution was not very solid. Later on he would develop a
fortitude based on humility; then, not considering himself worthy to die in the way
his Master did, he will die on a cross, head downwards, rooting in the soil of Rome
that solid stone which endures in those who succeed him and forming the basis
on which the Church, which is indefectible, is built. Peter's denials, which are
signs of his weakness, were amply compensated for by his profound repentance.
"Let everyone draw from this example of contrition, and if he has fallen let him not
despair, but always remember that he can become worthy of forgiveness" (St.
Bede, "In Ioann. Evang. Expositio, in loc".).

36-38. 다시 한 번 베드로는 자신의 단순함과 진실됨 안에서 자신의 스승에게 심지어
당신을 위하여 죽는 단계에 이르기까지 당신을 따를 준비가 되어 있다고 말합니다.
그러나 그는 바로 그것을 위하여 아직은 준비가 되어 있지 않습니다. 성 아우구스티노(St.
Augustine)는, 우리의 주님께서 "여기에서 유예(a delay)를 설정하시며, 그리고
당신께서는 이에 대한 희망을 파괴하지 않으시는데, 실제로 당신께서는 '이후에 그대는
장차 따르지 않을 것이다! 왜 그대는 서두르는가, 베드로여? 이는 아직은 이 바위가 그대를
내면적으로 굳세게 만들지 못하였기에, 그대의 추측에 의하여 꺾이지 말도록 하라.
지금 그대는 나를 따를 수 없으나, 그러나 절망하지 말라, 나중에 그대는 장차 그렇게 될
것이다'"라고 주석합니다("In Ioann. Evang.", 66, 1). 베드로는 확실하게 그가 말하였던
바를 뜻하였으나, 그러나 그의 결심은 대단히 견고한 것이 아니었습니다. 나중에
그는 겸손(humility)에 기초를 둔 용기(fortitude)를 키울 것이며, 그리고 그런 후에 그
자신이 자신의 스승께서 하셨던 방식으로 죽을만하지 못함을 생각하여, 그는 십자가
위에서, 로마의 흙에 바로 이 견고한 바위(solid stone)가 뿌리를 내리게 하고자,
장차 머리를 거꾸로 하여 죽을 것인데, 이 바위는 그를 계승하는 자들 안에서 지속하며
그리하여 그 위에, 결점이 없는(indefectible), 교회가 확립되는(is built) 기초를 형성합니다.
그의 나약함에 대한 표시들인 베드로의 부인(否認, denials)들은 그의 충심으로부터의
회개(repenance)에 의하여 넉넉하게 보상되었습니다. "모든 이들은 이러한 통회(痛悔,
contrition)의 본보기(example)로부터 교훈을 얻도록(draw) 하며, 그리하여 만약에 누구든지
이미 떨어졌다면(has fallen) 그로 하여금 절망하게 할 것이 아니라, 그가 용서 받을 만한
가치 있게 될 수 있음을 항상 기억하게 하라" [성 베다(St. Bede), "In Ioann.
Evang. Expositio, in loc".].

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