Triumph of the Cross (September 14), 성 십자가 현양 축일 (9월 14일) 

1st Reading: Numbers 21:4-9

The Bronze Serpent
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[4] From Mount Hor they set out by the way to the Red Sea, to go around the
land of Edom; and the people became impatient on the way. [5] And the people
spoke against God and against Moses, "Why have you brought us up out of
Egypt to die in the wilderness? For there is no food and no water, and we loathe
this worthless food." [6] Then the Lord sent fiery serpents among the people and
they bit the people, so that many people of Israel died. [7] And the people came
to Moses, and said, "We have sinned, for we have spoken against the Lord and
against you; pray to the Lord, that he take away the serpents from us." So Mo-
ses prayed for the people. [8] And the Lord said to Moses, "Make a fiery serpent,
and set it on a pole; and every one who is bitten, when he sees it, shall live."
[9] So Moses made a bronze serpent, and set it on a pole; and if a serpent bit
any man, he would look at the bronze serpent and live.

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Commentary:

[번역자 주: 오늘의 제1독서는 또한 매년 사순 제5주간 화요일 제1독서이기도 하다].

21:4-9. The people continue to complain against Moses, this time because they
have to go right around Edom. But their protest is also directed against God.
When they are punished, Moses once again intercedes on their behalf. The
events covered in this account may have taken place in the region of Araba,
where copper mines existed from the 13th century BC onwards. In the town now
called Timna, an Egyptian shrine has been unearthed which contained a copper
serpent, indicating that some sort of magical power was attributed to these ser-
pents.

21,4-9. 이 백성은 모세에 반대하여 계속하여 불평하는데, 이번에는 에돔(Edom) 근처를 
곧장 가야하기 때문입니다. 그러나 그들의 항의는 또한 하느님을 향하여 돌려지고
있습니다. 그들이 벌을 받게 될 때에, 모세는 다시 한 번 그들을 대신하여 중재합니다. 
이러한 이야기에서 다루어지고 있는 사건들은 아라바(Araba) 지역에서 발생하였을 
수도 있는데, 거기에는 기원전 13세기부터 그 이후로 구리 광산들이 존재하였습니다. 
지금 팀나(Timna)로 불리는 읍(town)에서, 이집트인들의 성소(Egyptian shrine) 한 개가 
이미 발굴되었는데 이 성소는, 어떤 종류의 마술적 힘(magical power)이 바로 이러한 
뱀들에게 귀속되어졌음을 가리키는, 한 개의 구리 뱀(a copper serpent)을 가지고 
있었습니다.

This passage in Numbers is interpreted in Wisdom 16:5-12, where the point is
emphasized that it was not the bronze serpent that cured them but the mercy
of God; the serpent was a sign of the salvation which God offers all men. The
bronze serpent is mentioned later, in the Gospel, as typifying Christ raised up
on the cross, the cause of salvation for those who look at him with faith: "As
Moses lifted up the serpent in the wilderness, so must the Son of man be lifted
up; that whosoever believes in him may have eternal life" (Jn 3:14-15) When
Christ is raised above all human things, he draws them towards himself; so his
glorification is the means whereby all mankind obtain healing for evermore.

민수기에 있어 이 구절은 지혜서 16,5-12에서 해석되는데(*), 거기서 그들을 치유하였던 
것는 그 청동 뱀(the bronze serpent)이 아니라 하느님의 자비임과, 그리고 그 뱀은 
하느님께서 모든 사람들에게 제공하시는 구원에 대한 한 개의 표징(a sign)이었다는 
핵심이  강조되고 있습니다. 이 청동 뱀은 이후에, 복음서에서, 믿음과 함께 당신을 
바라보는 자들을 위한 구원의 원인(cause of salvation))인, 십자가 위에 올려지셨던 
그리스도를 예표하는 것으로서, 다음과 같이 언급되고 있습니다: "모세가 광야에서
 뱀을 들어 올린 것처럼, 사람의 아들도 들어 올려져야 한다. 믿는 사람은 누구나 
사람의 아들 안에서 영원한 생명을 얻게 하려는 것이다" (요한 복음서 3,14-15). 
그리스도께서 모든 인간적인 것을 위로 들어 올려질 때에, 당신께서는 그들을 당신 
자신을 향하여 잡아 당기시며, 그리하여 그 결과 당신의 영광스럽게 되심은, 그것에 
의하여 모는 인류가 영원토록 치유를 얻는, 바로 그 수단이 됩니다.

-----
(*) 번역자 주: 민수기 21,4-9에 대한 대단히 좋은 해석인 지혜서 16,5-12와 이 지혜서 
구절들에 대한 "주석 성경"의 주석들이 다음의 주소에 있는 글의 하단부에 주어져 
있으니 꼭 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1165.htm 
-----

2nd Reading: Philippians 2:6-11

Hymn in Praise of Christ's Self-Emptying
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[6] [Christ Jesus], though He was in the form of God, did not count equality with
God a thing to be grasped, [7] but emptied Himself, taking the form of a servant,
being born in the likeness of men. [8] And being found in human form He hum-
bled Himself and became obedient unto death, even death on a cross. [9] There-
fore God has highly exalted Him and bestowed on Him the name which is above
every name, [10] that at the name of Jesus every knee should bow, in Heaven
and on earth and under the earth, [11] and every tongue confess that Jesus
Christ is Lord, to \the glory of God the Father.

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Commentary:

5. The Apostle's recommendation, "'Have this mind among yourselves, which
was in Christ Jesus, requires all Christians, so far as human power allows, to
reproduce in themselves the sentiments that Christ had when He was offering
Himself in sacrifice--sentiments of humility, of adoration, praise, and thanks-
giving to the divine majesty. It requires them also to become victims, as it were;
cultivating a spirit of self-denial according to the precepts of the Gospel, willingly
doing works of penance, detesting and expiating their sins. It requires us all, in
a word, to die mystically with Christ on the Cross, so that we may say with the
same Apostle: 'I have been crucified with Christ' (Galatians 2:19)" ([Pope] Pius
XII, "Mediator Dei", 22).

6-11. In what he says about Jesus Christ, the Apostle is not simply proposing
Him as a model for us to follow. Possibly transcribing an early liturgical hymn
(and) adding some touches of his own, he is--under the inspiration of the Holy
Spirit--giving a very profound exposition of the nature of Christ and using the
most sublime truths of faith to show the way Christian virtues should be prac-
ticed.

This is one of the earliest New Testament texts to reveal the divinity of Christ.
The epistle was written around the year 62 (or perhaps before that, around 55)
and if we remember that the hymn of Philippians 2:6-11 may well have been
in use prior to that date, the passage clearly bears witness to the fact that
Christians were proclaiming, even in those very early years, that Jesus, born
in Bethlehem, crucified, died and buried, and risen from the dead, was truly
both God and man.

The hymn can be divided into three parts. The first (verses 6 and the beginning
of 7) refers to Christ's humbling Himself by becoming man. The second (the end
of verse 7 and verse 8) is the center of the whole passage and proclaims the ex-
treme to which His humility brought Him: as man He obediently accepted death
on the cross. The third part (verses 9-11) describes His exaltation in glory.
Throughout St. Paul is conscious of Jesus' divinity: He exists from all eternity.
But he centers his attention on His death on the cross as the supreme example
of humility. Christ's humiliation lay not in His becoming a man like us and cloa-
king the glory of His divinity in His sacred humanity: it also brought Him to lead
a life of sacrifice and suffering which reached its climax on the cross, where He
was stripped of everything He had, like a slave. However, now that He has
fulfilled His mission, He is made manifest again, clothed in all the glory that
befits His divine nature and which His human nature has merited.

The man-God, Jesus Christ, makes the cross the climax of His earthly life;
through it He enters into His glory as Lord and Messiah. The Crucifixion puts
the whole universe on the way to salvation.

Jesus Christ gives us a wonderful example of humility and obedience. "We
should learn from Jesus' attitude in these trials," Monsignor Escriva reminds
us. "During His life on earth He did not even want the glory that belonged to
Him. Though He had the right to be treated as God, He took the form of a ser-
vant, a slave (cf. Philippians 2:6-7). And so the Christian knows that all glory
is due God and that he must not use the sublimity and greatness of the Gos-
pel to further his own interests or human ambitions.

"We should learn from Jesus. His attitude in rejecting all human glory is in
perfect balance with the greatness of His unique mission as the beloved Son
of God who becomes incarnate to save men" ("Christ Is Passing By", 62).

6-7. "Though He was in the form of God" or "subsisting in the form of God":
"form" is the external aspect of something and manifests what it is. When re-
ferring to God, who is invisible, His "form" cannot refer to things visible to the
senses; the "form of God" is a way of referring to Godhead. The first thing that
St. Paul makes clear is that Jesus Christ is God, and was God before the
Incarnation. As the "Nicene-Constantinopolitan Creed" professes it, "the only-
begotten Son of God, born of the Father before time began, light from light, true\
God from true God."

"He did not count equality with God as something to be grasped": the Greek
word translated as "equality" does not directly refer to equality of nature but
rather the equality of rights and status. Christ was God and He could not stop
being God; therefore, He had a right to be treated as God and to appear in all
His glory. However, He did not insist on this dignity of His as if it were a treasure
which He possessed and which was legally His: it was not something He clung
to and boasted about. And so He took "the form of a servant". He could have
become man without setting His glory aside--He could have appeared as He did,
momentarily, as the Transfiguration (cf. Matthew 17:1ff); instead He chose to be
like men, in all things but sin (cf. verse 7). By becoming man in the way He did,
He was able, as Isaiah prophesied in the Song of the Servant of Yahweh, to bear
our sorrows and to be stricken (cf. Isaiah 53:4).

"He emptied Himself", He despoiled Himself: this is literally what the Greek verb
means. But Christ did not shed His divine nature; He simply shed its glory, its
aura; if He had not done so it would have shone out through His human nature.
From all eternity He exists as God and from the moment of the Incarnation He
began to be man. His self-emptying lay not only in the fact that the Godhead
united to Himself (that is, to the person of the Son) something which was cor-
poreal and finite (a human nature), but also in the fact that this nature did not
itself manifest the divine glory, as it "ought" to have done. Christ could not
cease to be God, but He could temporarily renounce the exercise of rights that
belonged to Him as God--which was what He did.

Verses 6-8 bring the Christian's mind the contrast between Jesus and Adam.
The devil tempted Adam, a mere man, to "be like God" (Genesis 3:5). By trying
to indulge this evil desire (pride is a disordered desire for self-advancement) and
by committing the sin of disobeying God (cf. Genesis 3:6), Adam drew down the
gravest misfortunes upon himself and on his whole line (present potentially in him):
this is symbolized in the Genesis passage by his expulsion from Paradise and by
the physical world's rebellion against his lordship (cf. Genesis 3:16-24). Jesus
Christ, on the contrary, who enjoyed divine glory from all eternity, "emptied Him-
self": He chooses the way of humility, the opposite way to Adam's (opposite, too,
to the way previously taken by the devil). Christ's obedience thereby makes up
for the disobedience of the first man; it puts mankind in a position to more than
recover the natural and supernatural gifts with which God endowed human nature
at the Creation. And so, after focusing on the amazing mystery of Christ's humi-
liation or self-emptying ("kenosis" in Greek), this hymn goes on joyously to
celebrate Christ's exaltation after death.

Christ's attitude in becoming man is, then, a wonderful example of humility.
"What is more humble", St. Gregory of Nyssa asks, "than the King of all crea-
tion entering into communion with our poor nature? The King of kings and Lord of
lords clothes Himself with the form of our enslavement; the Judge of the universe
comes to pay tribute to the princes of this world; the Lord of creation is born in a
cave; He who encompasses the world cannot find room in the inn...; the pure and
incorrupt one puts on the filthiness of our nature and experiences all our needs,
experiences even death itself" ("Oratio I In Beatitudinibus").

This self-emptying is an example of God's infinite goodness in taking the initiative
to meet man: "Fill yourselves with wonder and gratitude at such a mystery and
learn from it. All the power, all the majesty, all the beauty, all the infinite harmony
of God, all His great and immeasurable riches. God whole and entire was hidden
for our benefit in the humanity of Christ. The Almighty appears determined to
eclipse His glory for a time, so as to make it easy for His creatures to approach
their Redeemer." (St. J. Escriva, "Friends of God", 111).

8. Jesus Christ became man "for us men and for our salvation", we profess in the
Creed. Everything He did in the course of His life had a salvific value; His death
on the cross represents the climax of His redemptive work for, as St. Gregory of
Nyssa says, "He did not experience death due to the fact of being born; rather,
He took birth upon Himself in order to die" ("Oratio Catechetica Magna", 32).

Our Lord's obedience to the Father's saving plan, involving as it did death on the
cross, gives us the best of all lessons in humility. For, in the words of St. Thomas
Aquinas, "obedience is the sign of true humility" ("Commentary on Phil., ad loc.").
In St. Paul's time death by crucifixion was the most demeaning form of death, for
it was inflicted only on criminals. By becoming obedient "unto death, even death
on a cross", Jesus was being humble in the extreme. He was perfectly within His
rights to manifest Himself in all His divine glory, but He chose instead the route
leading to the most ignominious of deaths.

His obedience, moreover, was not simply a matter of submitting to the Father's
will, for, as St. Paul points out, He made Himself obedient: His obedience was
active; He made the Father's salvific plans His own. He chose voluntarily to give
Himself up to crucifixion in order to redeem mankind. "Debasing oneself when
one is forced to do so is not humility", St. John Chrysostom explains; "humility
is present when one debases oneself without being obliged to do so" ("Hom. on
Phil., ad loc.").

Christ's self-abasement and his obedience unto death reveals His love for us, for
"greater love has no man than this, that a man lay down his life for his friends"
(John 15:13). His loving initiative merits a loving response on our part: we should
show that we desire to be one with Him, for love "seeks union, identification with
the beloved. United to Christ, we will be drawn to imitate His life of dedication,
His unlimited love and His sacrifice unto death. Christ brings us face to face with
the ultimate choice: either we spend our life in selfish isolation, or we devote our-
selves and all our energies to the service of others" (St. J. Escriva, "Friends of
God", 236).

9-11. "God highly exalted Him": the Greek compounds the notion of exaltation,
to indicate the immensity of His glorification. Our Lord Himself foretold this when
He said, "He who humbles himself will be exalted" (Luke 14:11).

Christ's sacred humanity was glorified as a reward for His humiliation. The
Church's Magisterium teaches that Christ's glorification affects his human nature
only, for "in the form of God the Son was equal to the Father, and between the
Begetter and the Only-begotten there was no difference in essence, no difference
in majesty; nor did the Word, through the mystery of incarnation, lose anything
which the Father might later return to Him as a gift" ([Pope] St. Leo the Great,
"Promisisse Me Memini", Chapter 8). Exaltation is public manifestation of the
glory which belongs to Christ's humanity by virtue of its being joined to the divine
person of the Word. This union to the "form of a servant" (cf. verse 7) meant an
immense act of humility on the part of the Son, but it led to the exaltation of the
human nature He took on.

For the Jews the "name that is above every name" is the name of God (Yahweh),
which the Mosaic Law required to be held in particular awe. Also, they regarded
a name given to someone, especially if given by God, as not just a way of refer-
ring to a person but as expressing something that belonged to the very core of
his personality. Therefore, the statement that God "bestowed on Him the name
which is above every name" means that God the Father gave Christ's human
nature the capacity to manifest the glory of divinity which was His by virtue of
the hypostatic union: therefore, it is to be worshipped by the entire universe.

St. Paul describes the glorification of Jesus Christ in terms similar to those used
by the prophet Daniel of the Son of Man: "To Him was given dominion and glory
and kingdom, that all peoples, nations and languages should serve His Kingdom,
one that shall not be destroyed" (Daniel 7:14). Christ's lordship extends to all
created things. Sacred Scripture usually speaks of "heaven and earth" when
referring to the entire created universe; by mentioning here the underworld it is
emphasizing that nothing escapes His dominion. Jesus Christ can here be
seen as the fulfillment of Isaiah's prophecy about the universal sovereignty of
Yahweh: "To Me every knee shall bow, every tongue shall swear" (Isaiah 45:23).
All created things come under His sway, and men are duty-bound to accept the
basic truth of Christian teaching: "Jesus Christ is Lord." The Greek word
"Kyrios" used here by St. Paul is the word used by the Septuagint, the early
Greek version of the Old Testament, to translate the name of God ("Yahweh").
Therefore, this sentence means "Jesus Christ is God."

The Christ proclaimed here as having been raised on high is the man-God who
was born and died for our sake, attaining the glory of His exaltation after under-
going the humiliation of the cross. In this also Christ sets us an example: we
cannot attain the glory of Heaven unless we understand the supernatural value
of difficulties, ill-health and suffering: these are manifestations of Christ's cross
present in our ordinary life. "We have to die to ourselves and be born again to
a new life. Jesus Christ obeyed in this way, even unto death on a cross (Philip-
pians 2:18); that is why God exalted Him. If we obey God's will, the cross will
mean our own resurrection and exaltation. Christ's life will be fulfilled step by
step in our own lives. It will be said of us that we have tried to be good children
of God, who went about doing good in spite of our weakness and personal short-
comings, no matter how many" (St. J. Escriva, "Christ Is Passing By", 21).


Gospel Reading: John 3:13-17

The Visit of Nicodemus (Continuation)
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(Jesus said to Nicodemus,) [13] "No one has ascended into Heaven but He who
descended from Heaven, the Son of Man. [14] And as Moses lifted up the serpent
in the wilderness, so must the Son of Man be lifted up, [15] that whoever believes
in Him may have eternal life." [16] For God so loved the world that He gave His
only Son, that whoever believes in Him should not perish but have eternal life. [17]
For God sent the Son into world, not to condemn the world, but that the world
might be saved through Him.

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Commentary:

13. This is a formal declaration of the divinity of Jesus. No one has gone up into
Heaven and, therefore, no one can have perfect knowledge of God's secrets, ex-
cept God Himself who became man and came down from Heaven--Jesus, the
second Person of the Blessed Trinity, the Son of Man foretold in the Old Testa-
ment (cf. Daniel 7:13), to whom has been given eternal lordship over all peoples.

The Word does not stop being God on becoming man: even when He is on earth
as man, He is in Heaven as God. It is only after the Resurrection and the Ascen-
sion that Christ is in Heaven as man also.

14-15. The bronze serpent which Moses set up on a pole was established by
God to cure those who had been bitten by the poisonous serpents in the desert
(cf. Numbers 21:8-9). Jesus compares this with His crucifixion, to show the value
of His being raised up on the cross: those who look on Him with faith can obtain
salvation. We could say that the good thief was the first to experience the saving
power of Christ on the cross: he saw the crucified Jesus, the King of Israel, the
Messiah, and was immediately promised that he would be in Paradise that very
day (cf. Luke 23:39-43).

The Son of God took on our human nature to make known the hidden mystery of
God's own life (cf. Mark 4:11; John 1:18; 3:1-13; Ephesians 3:9) and to free from
sin and death those who look at Him with faith and love and who accept the cross
of every day.

The faith of which our Lord speaks is not just intellectual acceptance of the truths
He has taught: it involves recognizing Him as Son of God (cf. 1 John 5:1), sharing
His very life (cf. John 1:12) and surrendering ourselves out of love and therefore
becoming like Him (cf. John 10:27; 1 John 3:2). But this faith is a gift of God (cf.
John 3:3, 5-8), and we should ask Him to strengthen it and increase it as the
Apostles did: Lord "increase our faith!" (Luke 17:5). While faith is a supernatural,
free gift, it is also a virtue, a good habit, which a person can practise and thereby
develop: so the Christian, whoalready has the divine gift of faith, needs with the
help of grace to make explicit acts of faith in order to make this virtue grow.

16-21. These words, so charged with meaning, summarize how Christ's death is
the supreme sign of God's love for men (cf. the section on charity in the "Introduc-
tion to the Gospel according to St. John": pp. 31ff above). "For God so loved the
world that He gave His only Son for its salvation. All our religion is a revelation
of God's kindness, mercy and love for us. 'God is love' (1 John 4:16), that is,
love poured forth unsparingly. All is summed up in this supreme truth, which
explains and illuminates everything. The story of Jesus must be seen in this
light. '(He) loved me, St. Paul writes. Each of us can and must repeat it for him-
self--'He loved me, and gave Himself for me' Galatians 2:20)" (Paul VI, "Homily
on Corpus Christi", 13 June 1976).

Christ's self-surrender is a pressing call to respond to His great love for us: "If it
is true that God has created us, that He has redeemed us, that He loves us so
much that He has given up His only-begotten Son for us (John 3:16), that He
waits for us--every day!--as eagerly as the father of the prodigal son did (cf. Luke
15:11-32), how can we doubt that He wants us to respond to Him with all love?
The strange thing would be not to talk to God, to draw away and forget Him,
and busy ourselves in activities which are closed to the constant promptings of
His grace" (St. J. Escriva, "Friends of God", 251).

"Man cannot live without love. He remains a being that is incomprehensible for
himself, his life is senseless, if love is not revealed to him, if he does not encoun-
ter love, if he does not experience it and make it his own, if he does not partici-
pate intimately in it. This [...] is why Christ the Redeemer 'fully reveals man to
himself'. If we may use the expression, this is the human dimension of the
mystery of the Redemption. In this dimension man finds again the greatness,
dignity and value that belong to his humanity.[...] The one who wishes to under-
stand himself thoroughly [...] must, with his unrest and uncertainty and even his
weakness and sinfulness, with his life and death, draw near to Christ. He must,
so to speak, enter into Him with all his own self, he must 'appropriate' and assi-
milate the whole of the reality of the Incarnation and Redemption in order to find
himself. If this profound process takes place within him, he then bears fruit not
only of adoration of God but also of deep wonder at himself.

How precious must man be in the eyes of the Creator, if he 'gained so great a
Redeemer', ("Roman Missal, Exultet" at Easter Vigil), and if God 'gave His only
Son' in order that man 'should not perish but have eternal life'. [...]

'Increasingly contemplating the whole of Christ's mystery, the Church knows
with all the certainty of faith that the Redemption that took place through the
Cross has definitively restored his dignity to man and given back meaning to his
life in the world, a meaning that was lost to a considerable extent because of sin.
And for that reason, the Redemption was accomplished in the paschal mystery,
leading through the Cross and death to Resurrection" (John Paul II, "Redemptor
Hominis", 10).

Jesus demands that we have faith in Him as a first prerequisite to sharing in His
love. Faith brings us out of darkness into the light, and sets us on the road to
salvation. "He who does not believe is condemned already" (verse 18).

"The words of Christ are at once words of judgment and grace, of life and death.
For it is only by putting to death that which is old that we can come to newness
of life. Now, although this refers primarily to people, it is also true of various world-
ly goods which bear the mark both of man's sin and the blessing of God.[...] No
one is freed from sin by himself or by his own efforts, no one is raised above him-
self or completely delivered from his own weakness, solitude or slavery; all have
need of Christ, who is the model, master, liberator, savior, and giver of life. Even
in the secular history of mankind the Gospel has acted as a leaven in the inte-
rests of liberty and progress, and it always offers itself as a leaven with regard to
brotherhood, unity and peace" (Vatican II, "Ad Gentes", 8).


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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. 그리고 우리말 번역에 대한 
저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]