Fourth Sunday of Easter
Lectionary: 50
Lectionary: 50
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Peter, filled with
the Holy Spirit, said:
“Leaders of the people and elders:
If we are being examined today
about a good deed done to a cripple,
namely, by what means he was saved,
then all of you and all the people of Israel should know
that it was in the name of Jesus Christ the Nazorean
whom you crucified, whom God raised from the dead;
in his name this man stands before you healed.
He is the stone rejected by you, the builders,
which has become the cornerstone.
There is no salvation through anyone else,
nor is there any other name under heaven
given to the human race by which we are to be saved.”
“Leaders of the people and elders:
If we are being examined today
about a good deed done to a cripple,
namely, by what means he was saved,
then all of you and all the people of Israel should know
that it was in the name of Jesus Christ the Nazorean
whom you crucified, whom God raised from the dead;
in his name this man stands before you healed.
He is the stone rejected by you, the builders,
which has become the cornerstone.
There is no salvation through anyone else,
nor is there any other name under heaven
given to the human race by which we are to be saved.”
R. (22) The stone rejected by the builders has become
the cornerstone.
or:
R. Alleluia.
Give thanks to the LORD, for he is good,
for his mercy endures forever.
It is better to take refuge in the LORD
than to trust in man.
It is better to take refuge in the LORD
than to trust in princes.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
I will give thanks to you, for you have answered me
and have been my savior.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
Blessed is he who comes in the name of the LORD;
we bless you from the house of the LORD.
I will give thanks to you, for you have answered me
and have been my savior.
Give thanks to the LORD, for he is good;
for his kindness endures forever.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
or:
R. Alleluia.
Give thanks to the LORD, for he is good,
for his mercy endures forever.
It is better to take refuge in the LORD
than to trust in man.
It is better to take refuge in the LORD
than to trust in princes.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
I will give thanks to you, for you have answered me
and have been my savior.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
Blessed is he who comes in the name of the LORD;
we bless you from the house of the LORD.
I will give thanks to you, for you have answered me
and have been my savior.
Give thanks to the LORD, for he is good;
for his kindness endures forever.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
Beloved:
See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us
is that it did not know him.
Beloved, we are God’s children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us
is that it did not know him.
Beloved, we are God’s children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
R. Alleluia, alleluia.
I am the good shepherd, says the Lord;
I know my sheep, and mine know me.
R. Alleluia, alleluia.
I am the good shepherd, says the Lord;
I know my sheep, and mine know me.
R. Alleluia, alleluia.
Jesus said:
“I am the good shepherd.
A good shepherd lays down his life for the sheep.
A hired man, who is not a shepherd
and whose sheep are not his own,
sees a wolf coming and leaves the sheep and runs away,
and the wolf catches and scatters them.
This is because he works for pay and has no concern for the sheep.
I am the good shepherd,
and I know mine and mine know me,
just as the Father knows me and I know the Father;
and I will lay down my life for the sheep.
I have other sheep that do not belong to this fold.
These also I must lead, and they will hear my voice,
and there will be one flock, one shepherd.
This is why the Father loves me,
because I lay down my life in order to take it up again.
No one takes it from me, but I lay it down on my own.
I have power to lay it down, and power to take it up again.
This command I have received from my Father.”
“I am the good shepherd.
A good shepherd lays down his life for the sheep.
A hired man, who is not a shepherd
and whose sheep are not his own,
sees a wolf coming and leaves the sheep and runs away,
and the wolf catches and scatters them.
This is because he works for pay and has no concern for the sheep.
I am the good shepherd,
and I know mine and mine know me,
just as the Father knows me and I know the Father;
and I will lay down my life for the sheep.
I have other sheep that do not belong to this fold.
These also I must lead, and they will hear my voice,
and there will be one flock, one shepherd.
This is why the Father loves me,
because I lay down my life in order to take it up again.
No one takes it from me, but I lay it down on my own.
I have power to lay it down, and power to take it up again.
This command I have received from my Father.”
Scripture Study, April
26, 2015
April 26, 2015 Fourth
Sunday of Easter
Happy Easter! Yes it is still Easter. The
farther away from Easter Sunday we get the more important it is to remind
ourselves that the Church is still celebrating Easter. In fact the Resurrection
is so central to Christianity that every Sunday, all year long, is a
celebration of Easter. The Easter Season continues this week with the Fourth
Sunday of Easter. This week the readings ask us to consider several questions.
Do I hear and recognize the voice of the Good Shepherd? How well do I reflect
the attitude of Christ when things don’t go my way? Do I treasure the Gift of
the Holy Spirit that was given to me at Baptism or do I ignore and forget it in
my daily life?
First Reading: Acts of the Apostles 4: 8-12
8 Then Peter, filled with the holy Spirit, answered them,
“Leaders of the people and elders: 9 If we are being
examined today about a good deed done to a cripple, namely, by what means he
was saved, 10 then all of you and all the people of
Israel should know that it was in the name of Jesus Christ the Nazorean whom
you crucified, whom God raised from the dead; in his name this man stands before
you healed. 11 He is ‘the stone rejected by you, the
builders, which has become the cornerstone.’ 12 There is no salvation through anyone else, nor is there
any other name under heaven given to the human race by which we are to be
saved.”
NOTES on First Reading:
* 4:8-12 This is Peter’s first discourse
before the Sanhedrin and, like the second (5:29-32), it is an apologia rather
than a sermon but it tends to follow the same schema as the apostolic mission
sermons to the Jews. Because of the context, in verse 12 there is a replacement
of the usual call for repentance with a declaration of the saving power of
Jesus.
The speech is a concise answer to the question
asked by the interrogators in verse 7.
* 4:8 The first words of the verse remind the
reader of the promise of the Spirit’s teaching.
* 4:10 The last two clauses of this verse are
a condensed restatement of 3:12-15. It is the tersest formulation of the
Christological kerygma found in the apostolic sermons to the Jews.
* 4:11 The early Christians applied this quote
from Psalm 118:22 to Jesus. See also Mark 12:10; and 1 Peter 2:7.
* 4:12 In the Roman world of the first
century, salvation was often attributed to the emperor who was hailed as
“savior” and “god.” Peter’s words deny that deliverance comes through anyone
other than Jesus.
Second Reading: 1 John 3: 1-2
1 See what love the Father has bestowed on us that we may be
called the children of God. Yet so we are. The reason the world does not know
us is that it did not know him. 2 Beloved, we are
God’s children now; what we shall be has not yet been revealed. We do know that
when it is revealed we shall be like him, for we shall see him as he is.
NOTES on Second Reading:
* 3:1-3 Jesus Himself is the greatest sign of
God’s love because He is the Son of God given for us that has made Christians
true children of God. Although this relationship is already a reality, it will
not be fully manifest until the life to come. True knowledge of God will
ultimately be gained but Christians prepare themselves now by virtuous lives in
imitation of the Son.
There are three consequences of this
affirmation:
Christians do not belong to the world which failed to receive Jesus (John 15:18-19; 17:14-16). Christians will lead lives of holiness like Christ (John 17:17-19). Christians are confident of an even greater salvation in the future (John 17:24).
Christians do not belong to the world which failed to receive Jesus (John 15:18-19; 17:14-16). Christians will lead lives of holiness like Christ (John 17:17-19). Christians are confident of an even greater salvation in the future (John 17:24).
* 3:2 The Him who will be revealed is most
probably Christ. There was a common theme in Hellenistic religious literature
“that like would know like.” The human who knows God is Divinized. For the
Johannine tradition this was mediated through Jesus. Jesus possessed the Divine
name and equality with God (John 17:11-12). He has shared that name with His
followers (John 17:6, 26). They in turn have shared Jesus’ fate at the hands of
the world (John 15:21) and will witness His glory (John 17:24). see also 1 Cor
13:12; 2 Cor 3:18.
Gospel Reading: John 10: 11-18
(Jesus said:) 11 I am the good shepherd. A good shepherd lays down his life
for the sheep. 12 A hired man, who is not a shepherd and
whose sheep are not his own, sees a wolf coming and leaves the sheep and runs
away, and the wolf catches and scatters them. 13 This is because he works for pay and has no concern for
the sheep. 14 I am the good shepherd, and I know mine
and mine know me, 15 just as the Father knows me and I know
the Father; and I will lay down my life for the sheep. 16 I have other sheep that do not belong to this fold. These
also I must lead, and they will hear my voice, and there will be one flock, one
shepherd. 17 This is why the Father loves me, because
I lay down my life in order to take it up again. 18 No one takes it from me, but I lay it down on my own. I
have power to lay it down, and power to take it up again. This command I have
received from my Father.”
NOTES on Gospel:
* 10:11-13 The Greek word, “kalos,” which is
translated as “good” means good in the sense of noble or ideal not simply “good
at” something. The bad shepherd lets the sheep be eaten by wolves but the good
shepherd gives his life for the sheep. Mark 14:27 refers to Zech 13:7 about the
slaying of the shepherd and the scattering of the sheep. It seems that the good
shepherd image was already part of the passion tradition and not a particularly
Johannine image.
* 10:14-15 This saying of Jesus is more
characteristically from John’s tradition. It emphasizes how the relationship
between the shepherd and the sheep is like the relationship between Jesus and
the Father. This relationship is the basis for the sacrifice that Jesus makes
for the sheep. John 15:12-17 uses the imagery of friendship to describe Jesus’
death in the context of such a relationship.
* 10:16 The mention of other sheep may refer
to the Gentiles or possibly it may be a reference to “God’s dispersed children”
destined to be gathered into one in John 11:52. It may also be a reference to
“apostolic Christians” at odds with the community of the beloved disciple. This
term takes in all the communities founded by the other apostles.
* 10:18 Notice the contrast between this
statement and the role of the Father as the efficient cause of the resurrection
in Acts 2:24; 4:10; etc.; Romans 1:4; 4:24. But even here is added: This
command I have received from my Father.
Meditation: "I
am the Good Shepherd"
Do you know the peace and security of the Good Shepherd who
watches over his own? The Old Testament often speaks of God as shepherd of his
people, Israel. The Lord is my shepherd, I shall not want (Psalm
23:1). Give ear, O Shepherd of Israel, you who lead Joseph like a
flock! (Psalm 80:1) We are his people, and the sheep of his
pasture (Psalm 100:3). The Messiah is also pictured as the shepherd of
God's people: He will feed his flock like a shepherd, he will gather
the lambs in his arms (Isaiah 40:11). Jesus says he is the Good
Shepherd who will risk his life to seek out and save the stray sheep
(Matthew 18:12, Luke 15:4). He is the Shepherd and Guardian of our
souls (1 Peter 2:25).
Jesus made three promises to his followers. He promised them
everlasting life. If they accept him and follow him, they will have the life of
God in them. Jesus also promised them a life that would know no end. Death
would not be the end but the beginning; they would know the glory of indestructible
life. Jesus promised a life that was secure. Jesus said that nothing would
snatch them out of his hand, not even sorrow and death, since he is everlasting
life itself. Our lives are safe in his hands.
The words which Jesus spoke upset many of the Jewish leaders.
How could he speak with the same authority which God spoke and claim to be
equal with God? He must either be insane or divine. Unfortunately some thought
he was mad even though he cured a man who was blind from birth. We are faced
with the same choice. Either Jesus is who he claims to be - the Son of God and
Savior of the world - or the world's greatest deluder! We cannot be indifferent
to his claim. For those who accept him as Lord and Savior he offers the peace
and security of unending life and joy with God. Do you know the peace and
security of a life fully submitted to Christ?
Cyril of Alexander, a 5th century church father comments on
Jesus as our Good Shepherd:
"He shows in what manner a shepherd may be proved good; and
He teaches that he must be prepared to give up his life fighting in defense of
his sheep, which was fulfilled in Christ. For man has departed from the
love of God, and fallen into sin, and because of this was, I say, excluded from
the divine abode of paradise, and when he was weakened by that disaster, he
yielded to the devil tempting him to sin, and death following that sin he
became the prey of fierce and ravenous wolves. But after Christ was
announced as the True Shepherd of all men, He laid down his life for us(1
John 3:16), fighting for us against that pack of inhuman beasts. He bore
the Cross for us, that by His own death he might destroy death. He was
condemned for us, that He might deliver all of us from the sentence of
punishment: the tyranny of sin being overthrown by our faith: fastening to the
Cross the decree that stood against us, as it is written (Colossians 2:14).
Therefore as the father of sin had as it were shut up the sheep in hell, giving
them to death to feed on, as it is written in the psalms (Ps. Xlviii.16), He
died for us as truly Good, and truly our Shepherd, so that the dark shadow of
death driven away He might join us to the company of the blessed in heaven; and
in exchange for abodes that lie far in the depths of the pit, and in the hidden
places of the sea, grant us mansions in His Father’s House above. Because
of this he says to us in another place: Fear not, little flock, for it
has pleased your Father to give you a kingdom (Luke 12:32)."
Do you listen attentively to the voice of the Good Shepherd and
obey his word?
"Lord Jesus, you are the Good Shepherd who keeps watch over
our lives. May I be ever attentive to your voice and submit fully to your wise
rule for my life. Draw me near to you that I may always find peace and
joy in your presence.”
FOURTH SUNDAY OF EASTER
SUNDAY, APRIL 26, JOHN 10:11-18
(Acts 4:8-12; Psalm 118; 1 John 3:1-2
KEY VERSE: "I am the good shepherd. A good shepherd lays down his life for the sheep" ( v 11).
TO READ: Throughout the Old Testament, God's loving care for the people had been portrayed as a shepherd guiding the flock (Ps 23). King David was once a shepherd himself (1 Sm 16:11-12). The prophets Jeremiah and Ezekiel indicted Israel's blind leaders who looked out for their own interests rather than those of the people. God would appoint "one shepherd," like David, to lead them (Jer 23:1-4; Ez 34:23). Jesus is the "good shepherd" (Jn 10:11) who knows his sheep personally by name, and protects them from harm. Jesus willingly laid down his life for the sake of the flock. No one could be hired to love that way. Jesus prayed that one day there would be "one flock, one shepherd" (v16) united in his saving love.
TO REFLECT: Do I work for the unity of God's People?
TO RESPOND: Risen Lord, I pray for our priests and bishops to be true shepherds of God's people.
NOTE: Good Shepherd Sunday
The Fourth Sunday of Easter is referred to as Good Shepherd Sunday. In John 21:15-18, Jesus makes Peter the chief shepherd of the flock. This day was designated in 1964 as the World Day of Prayer for Vocations, encouraging everyone to pray for vocations to the priesthood and the consecrated life. Pope Benedict XVI invited all the faithful to “cultivate an intimate relationship with Christ, Master and Pastor of His people, imitating Mary who guarded the divine mysteries in her heart and contemplated them assiduously." The Church's sanctity depends essentially on her union with Christ and her openness to the mystery of grace at work in the hearts of believers.
Sunday 26 April 2015
4th Sunday of Easter. W.
Acts 4:8-12. The stone rejected by the builders has become the cornerstone—Ps 117(118):1, 8-9, 21-23, 26, 28-29. 1 John 3:1-2. John 10:11-18 [St Mark; Nano Nagle].
Acts 4:8-12. The stone rejected by the builders has become the cornerstone—Ps 117(118):1, 8-9, 21-23, 26, 28-29. 1 John 3:1-2. John 10:11-18 [St Mark; Nano Nagle].
The shepherd image of God
occurs frequently in the Scriptures.
Today, Lord, on your lips,
it reaches fullest expression, conveying the mystery of your love: ‘I lay
down my life for my sheep.’ And then you add: ‘It is in my power to take up my
life again.’
You did this on Easter
morning. You are living, and you love me now and always as you loved me on the
cross: ‘Jesus Christ yesterday, today and the same forever.’ What return can I
make?
‘Mine know me’, you reply,
and ‘other sheep I have that are not of this fold. Them also I must bring.’
Give me, I pray, such an awareness of your love and of your concerned presence
that I spend time learning about you through prayerful reading, and, by my
life, share your love with others.
MINUTE MEDITATIONS
|
God is Our Helper
|
We sometimes try to do everything on our own, forgetting that the
Lord wants to help us. Let's never be afraid to admit that we are weak and
can't do things on our own. St. Paul gives us a great example: "On my own
behalf I will not boast, except of my weaknesses" (2 Corinthians 12:5).
April
26
St. Pedro de San José Betancur
(1626-1667)
St. Pedro de San José Betancur
(1626-1667)
Central America claimed its first saint with the canonization
of Pedro de San José Betancur by Pope John Paul II in Guatemala City on July
30, 2002. Known as the "St. Francis of the Americas," Pedro de
Betancur is the first saint to have worked and died in Guatemala.
Calling the
new saint an “outstanding example” of Christian mercy, the Holy Father noted
that St. Pedro practiced mercy “heroically with the lowliest and the most
deprived.” Speaking to the estimated 500,000 Guatemalans in attendance, the
Holy Father spoke of the social ills that plague the country today and of the
need for change.
“Let us
think of the children and young people who are homeless or deprived of an
education; of abandoned women with their many needs; of the hordes of social
outcasts who live in the cities; of the victims of organized crime, of
prostitution or of drugs; of the sick who are neglected and the elderly who
live in loneliness,” he said in his homily during the three-hour liturgy.
Pedro
very much wanted to become a priest, but God had other plans for the young man
born into a poor family on Tenerife in the Canary Islands. Pedro was a shepherd
until age 24, when he began to make his way to Guatemala, hoping to connect
with a relative engaged in government service there. By the time he reached Havana,
he was out of money. After working there to earn more, he got to Guatemala City
the following year. When he arrived he was so destitute that he joined the
bread line that the Franciscans had established.
Soon,
Pedro enrolled in the local Jesuit college in hopes of studying for the
priesthood. No matter how hard he tried, however, he could not master the
material; he withdrew from school. In 1655 he joined the Secular Franciscan
Order. Three years later he opened a hospital for the convalescent poor; a
shelter for the homeless and a school for the poor soon followed. Not wanting
to neglect the rich of Guatemala City, Pedro began walking through their part
of town ringing a bell and inviting them to repent.
Other men
came to share in Pedro's work. Out of this group came the Bethlehemite
Congregation, which won papal approval after Pedro's death. A Bethlehemite
sisters' community, similarly founded after Pedro's death, was inspired by his
life of prayer and compassion.
He is
sometimes credited with originating the Christmas Eve posadas procession
in which people representing Mary and Joseph seek a night's lodging from their
neighbors. The custom soon spread to Mexico and other Central American
countries.
Pedro was
canonized in 2002.
Comment:
As humans, we often pride ourselves on our ability to reason. But, as Pedro’s life shows, other skills may be an even more crucial element of our humanity than a clever mind: compassion, imagination, love. Unable to master studies for the priesthood despite his efforts, Pedro responded to the needs of homeless and sick people; he provided education to the poor and salvation to the rich. He became holy—as fully human as any of us can ever be.
As humans, we often pride ourselves on our ability to reason. But, as Pedro’s life shows, other skills may be an even more crucial element of our humanity than a clever mind: compassion, imagination, love. Unable to master studies for the priesthood despite his efforts, Pedro responded to the needs of homeless and sick people; he provided education to the poor and salvation to the rich. He became holy—as fully human as any of us can ever be.
Quote:
Speaking of Pedro and the four others beatified with him in 1980, Pope John Paul II said: "God lavished his kindness and his mercy on them, enriching them with his grace; he loved them with a fatherly, but demanding, love, which promised only hardships and suffering. He invited and called them to heroic holiness; he tore them away from their countries of origin and sent them to other lands to proclaim the message of the gospel, in the midst of inexpressible toil and difficulties" (L'Osservatore Romano).
Speaking of Pedro and the four others beatified with him in 1980, Pope John Paul II said: "God lavished his kindness and his mercy on them, enriching them with his grace; he loved them with a fatherly, but demanding, love, which promised only hardships and suffering. He invited and called them to heroic holiness; he tore them away from their countries of origin and sent them to other lands to proclaim the message of the gospel, in the midst of inexpressible toil and difficulties" (L'Osservatore Romano).
LECTIO DIVINA:
4TH SUNDAY OF EASTER (B)
Lectio:
Sunday, April 26, 2015
Jesus the Good Shepherd
“So that all may have life and have it to the full!”
John 10, 11-18
“So that all may have life and have it to the full!”
John 10, 11-18
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The Gospel of the fourth Sunday after Easter presents to us the
parable of the Good Shepherd. This is why, sometimes, it is called the Sunday
of the Good Shepherd. In some parishes the feast of the Parish priest is
celebrated on this day, the shepherd of the flock. In today’s Gospel, Jesus
presented himself as the Good Shepherd, who has come “so that they may have
life and have it to the full” (Jn 10,10). At that time, the shepherd was the
image of the leader. Jesus says that many presented themselves as shepherds but
in fact they were “thieves and brigands”. The same thing happens today. There
are persons who present themselves as leaders, but in reality, instead of
rendering service, they only seek their own interests. Some of them have such a
meek way of speaking, and make such an intelligent type of propaganda that they
succeed in deceiving people. Have you ever had the experience of being
deceived? Which are the criteria to evaluate a leadership whether at community
level or at the level of the country? How is and how should a good shepherd be?
Keeping these questions in mind, let us try to meditate on the text of today’s
Gospel. During the reading let us try to be attentive to the images which Jesus
uses to present himself to the people as a true and good Shepherd.
b) A division of the text to help me in reading it:
Jn 10, 11: Jesus presents himself as the Good Shepherd whogives
his life for his sheep
Jn 10, 12-13: Jesus defines the attitude of the mercenary
Jn 10, 14-15: Jesus presents himself as the Good Shepherd whoknows his sheep
Jn 10, 16: Jesus defines the goal to be attained: only one flock and one shepherd
Jn 10, 17-18: Jesus and the Father.
Jn 10, 12-13: Jesus defines the attitude of the mercenary
Jn 10, 14-15: Jesus presents himself as the Good Shepherd whoknows his sheep
Jn 10, 16: Jesus defines the goal to be attained: only one flock and one shepherd
Jn 10, 17-18: Jesus and the Father.
c) Text:
11 I am the good shepherd: the good shepherd lays down his life
for his sheep. 12 The hired man, since he is not the shepherd and the sheep do
not belong to him, abandons the sheep as soon as he sees a wolf coming, and
runs away, and then the wolf attacks and scatters the sheep; 13 he runs away
because he is only a hired man and has no concern for the sheep. 14 I am the
good shepherd; I know my own and my own know me, 15 just as the Father knows me
and I know the Father; and I lay down my life for my sheep. 16 And there are
other sheep I have that are not of this fold, and I must lead these too. They
too will listen to my voice, and there will be only one flock, one shepherd. 17
The Father loves me, because I lay down my life in order to take it up again. 18
No one takes it from me; I lay it down of my own free will, and as I have power
to lay it down, so I have power to take it up again; and this is the command I
have received from my Father.
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What has struck you most in the text of the Good Shepherd?
Why?
b) Which are the images which Jesus applies to himself, how does he apply them and what do they signify?
c) How many times does Jesus use the term life in this text and what does he affirm about life?
d) What does the text say about the sheep that we are? Which are the qualities and the tasks of the sheep?
e) Shepherd (Pastor) - Pastoral. Do our pastoral works continue the mission of Jesus-Shepherd?
b) Which are the images which Jesus applies to himself, how does he apply them and what do they signify?
c) How many times does Jesus use the term life in this text and what does he affirm about life?
d) What does the text say about the sheep that we are? Which are the qualities and the tasks of the sheep?
e) Shepherd (Pastor) - Pastoral. Do our pastoral works continue the mission of Jesus-Shepherd?
5. For those who desire to deepen more into the text
a) Context:
i) The discourse of Jesus on the Good Shepherd (Jn 10, 1-18) is
like a brick inserted into a wall which already exits. With this brick the wall
is stronger and more beautiful. Immediately before, in Jn 9, 40-41, the Gospel
spoke about the healing of the man born blind (Jn 9, 1-38) and of the
discussion of Jesus with the Pharisees on blindness (Jn 9, 39-41). Immediately
after in Jn 10, 19-21, John gives the conclusion of Jesus’ discussion with the
Pharisees on blindness. The Pharisees presented themselves before the people
as leaders and believed that they could discern and teach the
things of God. In reality, they were blind (Jn 9, 40-41) and they despised the
opinion of the people represented by the man born blind who had been cured by
Jesus (Jn 9, 34). The discourse on the Good Shepherd has been inserted here for
the purpose of offering some criteria to know how to discern who is the leader, the
shepherd who deserves to be trusted. The parable fulfils a word which Jesus had
just said to the Pharisees: “It is for judgment that I have come into this
world, so that those without sight may see and those with sight may become
blind.” (Jn 9, 39).
ii) The discourse of Jesus on the “Good Shepherd” presents three
comparisons, linked among themselves by the image of the sheep, which offer
criteria to discern who is the true shepherd:
First comparison (Jn 10, 1-5): “Enter through the gate”. Jesus distinguishes between the shepherd of the sheep and the one who climbs some other way to rob them. That which reveals who is the shepherd is the fact that he enters through the gate. The thief climbs some other way.
Second comparison: (Jn 10, 6-10): “I am the gate”. To enter through the gate means to act like Jesus, whose greatest concern is the life in abundance of the sheep. What the shepherd reveals is the defence of the life of the sheep.
Third comparison: (Jn 10, 11-18)): “I am the Good Shepherd”.Jesus is not simply a shepherd. He is the Good Shepherd. That which reveals who is the Good Shepherd is (1) the reciprocal knowledge between the sheep and the shepherd and (2) to give his life for the sheep.
First comparison (Jn 10, 1-5): “Enter through the gate”. Jesus distinguishes between the shepherd of the sheep and the one who climbs some other way to rob them. That which reveals who is the shepherd is the fact that he enters through the gate. The thief climbs some other way.
Second comparison: (Jn 10, 6-10): “I am the gate”. To enter through the gate means to act like Jesus, whose greatest concern is the life in abundance of the sheep. What the shepherd reveals is the defence of the life of the sheep.
Third comparison: (Jn 10, 11-18)): “I am the Good Shepherd”.Jesus is not simply a shepherd. He is the Good Shepherd. That which reveals who is the Good Shepherd is (1) the reciprocal knowledge between the sheep and the shepherd and (2) to give his life for the sheep.
iii) In what way can the parable of the Good Shepherd take away
the blindness and open the eyes of persons? At that time, the image of the
shepherd was the symbol of the leader. But not because of the
simple fact that someone who took care of the sheep can be defined as shepherd.
The mercenaries also count and the Pharisees were also leaders. But
were they also shepherds? As we shall see, according to the parable, in order
to discern who is shepherd and who is a mercenary, it is necessary to pay
attention to two things: (a) To the attitude of the sheep before the shepherd guiding
them, to see if they recognize his voice. (b) To the attitude of the shepherd
before the sheep to see if his interest is the life of the sheep and if he is
capable to give his life for them (Jn 10, 11-18).
iv) The text of the Gospel of the Fourth Sunday after Easter (Jn
10, 11-18) is the last part of the discourse on the Good Shepherd (Jn 10,
1-18). This is why we wish to comment on the whole text. We observe closely the
diverse images which Jesus uses to present himself to us as the true and Good Shepherd.
b) Commentary on the text:
i) Jn 10, 1-5: First image: the shepherd “enters through
the gate”
Jesus begins the discourse with the comparison of the gate: “He who does not enter through the gate, but climbs somewhere else, is a thief, a bandit! Instead, the one who enters through the gate, is the shepherd of the sheep!” To understand this comparison, it is well to remember what follows. At that time, the shepherds took care of the flocks during the day. When night arrived, they took the sheep into a large communitarian place, which was well protected against thieves and wolves. All the shepherds from the same region took their flocks there. There was a guardian who took care of them during the night. On the following day, early in the morning, the shepherd would go, knocked on the gate and the guardian would open. The sheep recognized the voice of their shepherd, got up and got out following him to the pastures. The sheep of the other shepherds heard the voice, but did not move because for them it was an unknown voice. The sheep recognizes the voice ofits shepherd. From time to time, there was the danger of bandits. To rob the sheep, the thieves presented themselves to the guardian by the other door, but entered by another side or destroyed the wall, made of stones one on top of the other.
Jesus begins the discourse with the comparison of the gate: “He who does not enter through the gate, but climbs somewhere else, is a thief, a bandit! Instead, the one who enters through the gate, is the shepherd of the sheep!” To understand this comparison, it is well to remember what follows. At that time, the shepherds took care of the flocks during the day. When night arrived, they took the sheep into a large communitarian place, which was well protected against thieves and wolves. All the shepherds from the same region took their flocks there. There was a guardian who took care of them during the night. On the following day, early in the morning, the shepherd would go, knocked on the gate and the guardian would open. The sheep recognized the voice of their shepherd, got up and got out following him to the pastures. The sheep of the other shepherds heard the voice, but did not move because for them it was an unknown voice. The sheep recognizes the voice ofits shepherd. From time to time, there was the danger of bandits. To rob the sheep, the thieves presented themselves to the guardian by the other door, but entered by another side or destroyed the wall, made of stones one on top of the other.
ii) Jn 10, 6-10: Second image: He explains what it means “to
enter through the gate”: Jesus is the gate.
The Pharisees who were listening to Jesus, (cf. Jn 9, 40-41), did not understand the comparison. Then, Jesus explained: “I am the gate of the sheepfold. All those who have come before me, are thieves and bandits”. About whom is Jesus speaking using these hard words? Probably, he is referring to the religious leaders who drew people behind them, but who did not respond to the hopes of the people. They deceived the people, leaving them worse than before. They were not interested in the good of the people, but rather in their own interests and in their own portfolio. Jesus explains that the fundamental criterion to discern who is the shepherd and who is the bandit is the concern for the life of the sheep. He asks the people not to follow the one who presents himself as a shepherd, but does not desire the life of the people. It is here that Jesus pronounced that phrase which we sing even now: “I have come so that they may have life, and life to the full!” This is the first criterion.
The Pharisees who were listening to Jesus, (cf. Jn 9, 40-41), did not understand the comparison. Then, Jesus explained: “I am the gate of the sheepfold. All those who have come before me, are thieves and bandits”. About whom is Jesus speaking using these hard words? Probably, he is referring to the religious leaders who drew people behind them, but who did not respond to the hopes of the people. They deceived the people, leaving them worse than before. They were not interested in the good of the people, but rather in their own interests and in their own portfolio. Jesus explains that the fundamental criterion to discern who is the shepherd and who is the bandit is the concern for the life of the sheep. He asks the people not to follow the one who presents himself as a shepherd, but does not desire the life of the people. It is here that Jesus pronounced that phrase which we sing even now: “I have come so that they may have life, and life to the full!” This is the first criterion.
iii) Jn 10, 11-16: Third image: he explains what it
means “I have come so that they have life, and life to the full” (The
text for this fourth Sunday after Easter begins here).
* Jn 10, 11: Jesus presents himself as the Good Shepherd
who gives his life for the sheep.
Jesus changes the comparison. First, he was the gate of the sheep. Now he says that he is the shepherd of the sheep. And not just any shepherd, but rather: “I am the Good Shepherd!” The image of the good shepherd comes from the Old Testament. Everybody knew what a shepherd was and how he lived and worked. In saying that he is a Good Shepherd, Jesus presents himself as the one who comes to fulfil the promises of the prophets and the hopes of the people. He insists on two points: (a) the defence of the life of the sheep; the good shepherd gives his life (Jn 10, 11.15.17.18): (b) in the reciprocal understanding between the shepherd and the sheep; the shepherd knows his sheep and they know the shepherd (Jn 10, 4.14.16).
Jesus changes the comparison. First, he was the gate of the sheep. Now he says that he is the shepherd of the sheep. And not just any shepherd, but rather: “I am the Good Shepherd!” The image of the good shepherd comes from the Old Testament. Everybody knew what a shepherd was and how he lived and worked. In saying that he is a Good Shepherd, Jesus presents himself as the one who comes to fulfil the promises of the prophets and the hopes of the people. He insists on two points: (a) the defence of the life of the sheep; the good shepherd gives his life (Jn 10, 11.15.17.18): (b) in the reciprocal understanding between the shepherd and the sheep; the shepherd knows his sheep and they know the shepherd (Jn 10, 4.14.16).
* Jn 10, 12-13: Jesus defines the attitude of the
mercenary who is not a shepherd.
“The mercenary who is not a shepherd”. Looking from outside, the differences between the mercenary and the shepherd are not perceived. Both of them are busy with the sheep. Today there are many persons who take care of other persons in hospitals, in the communities, in the old peoples’ homes, in schools, in public services, in the parishes. Some do this out of love, others, hardlyfor a salary, in order to survive. These persons are not interested in the other persons. Their attitude is that of a functionary, of a worker earning a salary, of a mercenary. In a moment of danger, they are not interested, because “the sheep are not theirs”, the children are not theirs, the pupils are not theirs, their neighbours are not theirs, the faithful are not theirs, the sick are not theirs, the members of the community are not theirs.
Now, instead of judging the behaviour of others, let us place ourselves before our own conscience and let us ask ourselves: “In my relationship with others, am I a mercenary or a shepherd?” Look, Jesus does not condemn you because the worker has a right to his salary (Lk 10, 7), but he asks you to take another step forward and to become a shepherd.
“The mercenary who is not a shepherd”. Looking from outside, the differences between the mercenary and the shepherd are not perceived. Both of them are busy with the sheep. Today there are many persons who take care of other persons in hospitals, in the communities, in the old peoples’ homes, in schools, in public services, in the parishes. Some do this out of love, others, hardlyfor a salary, in order to survive. These persons are not interested in the other persons. Their attitude is that of a functionary, of a worker earning a salary, of a mercenary. In a moment of danger, they are not interested, because “the sheep are not theirs”, the children are not theirs, the pupils are not theirs, their neighbours are not theirs, the faithful are not theirs, the sick are not theirs, the members of the community are not theirs.
Now, instead of judging the behaviour of others, let us place ourselves before our own conscience and let us ask ourselves: “In my relationship with others, am I a mercenary or a shepherd?” Look, Jesus does not condemn you because the worker has a right to his salary (Lk 10, 7), but he asks you to take another step forward and to become a shepherd.
* Jn 10, 14-15: Jesus presents himself as the Good
Shepherd who knows his sheep.
Two things characterize the Good Shepherd: a) he knows the sheep and is known by them. in the language of Jesus, "to know"is not a question of knowing the name or the face of the person, but to be in relationship with a person as a friend, and with affection. b) to give the life for the sheep. That means to be ready to sacrifice oneself out of love. The sheep feel and perceive when a person defends and protects them. This is valid for all of us: for the Parish priests and for those who have some responsibility towards other persons. In order to know if a Parish Priest is a good shepherd it is not sufficient to be named Parish Priest and to obey the norms of Canon Law. It is necessary to be recognized as a good shepherd by the sheep. Sometimes this is forgotten in the present day politics of the Church. Jesus says that not only does the shepherd know the sheep, but also the sheep know the shepherd. They have criteria for this. Because if they do not recognize him, even if he is named according to Canon Law, he is not a shepherd according to the Heart of Jesus. Not only the sheep have to obey the one who guides them. Also the one who guides has to be very attentive to the reaction of the sheep to know if he is acting like a shepherd or like a mercenary.
Two things characterize the Good Shepherd: a) he knows the sheep and is known by them. in the language of Jesus, "to know"is not a question of knowing the name or the face of the person, but to be in relationship with a person as a friend, and with affection. b) to give the life for the sheep. That means to be ready to sacrifice oneself out of love. The sheep feel and perceive when a person defends and protects them. This is valid for all of us: for the Parish priests and for those who have some responsibility towards other persons. In order to know if a Parish Priest is a good shepherd it is not sufficient to be named Parish Priest and to obey the norms of Canon Law. It is necessary to be recognized as a good shepherd by the sheep. Sometimes this is forgotten in the present day politics of the Church. Jesus says that not only does the shepherd know the sheep, but also the sheep know the shepherd. They have criteria for this. Because if they do not recognize him, even if he is named according to Canon Law, he is not a shepherd according to the Heart of Jesus. Not only the sheep have to obey the one who guides them. Also the one who guides has to be very attentive to the reaction of the sheep to know if he is acting like a shepherd or like a mercenary.
* Jn 10, 16: Jesus defines the goal to be attained; only
one flock, only one shepherd.
Jesus opens the horizon and says that he has other sheep that are not of this fold. They have not as yet heard the voice of Jesus, but when they will hear it, they will become aware that he is the shepherd and they will follow him. Who will do this, and when will this happen? We are the ones, imitating in everything the behaviour of Jesus, the Good Shepherd!
Jesus opens the horizon and says that he has other sheep that are not of this fold. They have not as yet heard the voice of Jesus, but when they will hear it, they will become aware that he is the shepherd and they will follow him. Who will do this, and when will this happen? We are the ones, imitating in everything the behaviour of Jesus, the Good Shepherd!
* Jn 10, 17-18: Jesus and the Father.
In these two last verses Jesus opens himself and makes us understand something which is in the deepest part of his heart: his relationship with the Father. Here the truth of everything he says in another moment is perceived: “I shall no longer call you servants, but I have called you friends because all that I have heard from the Father I have made it known to you” (Jn 15, 15). Jesus is for us an open book.
In these two last verses Jesus opens himself and makes us understand something which is in the deepest part of his heart: his relationship with the Father. Here the truth of everything he says in another moment is perceived: “I shall no longer call you servants, but I have called you friends because all that I have heard from the Father I have made it known to you” (Jn 15, 15). Jesus is for us an open book.
c) Extending the information:
The image of the Shepherd in the Old Testament which is realized
in Jesus
i) In Palestine, the survival of the people depended on the
cattle breeding: goats and sheep. The image of the shepherd who guides his
sheep to the pasture was known by everyone, just like today we know the image
of the bus driver. It was normal to use the image of the shepherd to indicate
the function of the one who governed and guided the people. The prophets
criticized the kings because they were shepherds who were not concerned about
their flocks and did not guide them to the pastures (Jr 2,8; 10,21; 23, 1-2).
This criticism of the bad shepherds increased and reached its summit when the
people were deported into exile because of the fault of the king (Ezk 34, 1-10;
Zc 11, 4-17).
ii) In the face of the frustration which they had to suffer
because of the way the bad shepherds acted, the desire arose to have God as the
shepherd. a desire which is very well expressed in the Psalm: “The Lord is my
Shepherd, there is nothing I shall want (Ps 23, 1-6; Gn 48, 15). The prophets
hope that in the future, God himself will come to guide his fold, like a
shepherd (Is 40, 11; Ezk 34, 11-16). And they hope that this time the people
will know how to recognize the voice of their shepherd: “Today listen to his
voice!” (Ps 95, 7). They hope that God will come as a Judge who will pronounce
judgment among the sheep of the fold (Ezk 34,17). The desire and the hope arise
that one day, God will arouse good shepherds and that the Messiah will be a
Good Shepherd for the People of God (Jr 3, 15; 23, 4).
iii) Jesus fulfils this hope and presents himself as the Good
Shepherd, different from the bandits who, before him, had robed the people. He
also presents himself as the Judge of the people who, at the end, will issue
the sentence as the shepherd who separates the sheep from the goats (Mt 25,
31-46). In Jesus the prophecy of Zechariah is fulfilled, which says that the
good shepherd will be persecuted by the evil shepherds, annoyed by his
denunciation: “Strike the shepherd, scatter the sheep!” (Zc 13, 7).
iv) At the end of the Gospel of John, the image is extended and
Jesus at the end is everything at the same time: gate (Jn 10, 7, shepherd (Jn
10, 11) lamb and sheep (Jn 1, 36)!
A key for the Gospel of John
Everyone perceives the difference that exists between the Gospel
of John and the other three Gospels of Matthew, Mark and Luke. Someone defines
it as follows: The other three make a photo, John makes and X-Ray. That is,
John helps his readers to discover the most profound dimension which exits in
what Jesus says and does. He reveals the hidden things that only the X-Rays of
faith succeed to discover and reveal. John teaches to read the other Gospels
with the gaze of faith and to discover the most profound significance. Jesus
himself had already said that he would have sent the gift of his Spirit in
order that we could understand all the fullness of his own word (Jn 14, 24-25;
16, 12-13). The ancient Fathers of the Church said: the Gospel of John is
“spiritual” and “symbolical”.
Some examples: (a) Jesus cures the man born blind (Jn 9, 6-7).
For John this miracle has a more profound significance. It reveals that Jesus
is the light of the World who makes us understand and contemplate better the
things of God in life (Jn 9, 39). (b) Jesus rises Lazarus from the dead (Jn 11,
43-44) not only to help Lazarus and to console his two sisters, Martha and
Mary, but also to reveal that he is the Resurrection and the Life (Jn 11,
25-26). (c) Jesus changes 600 liters of water into wine at the wedding at Cana
(Jn 2, 1-13). And he does this not only to safeguard the joy of the feast, but
also and above all, to reveal that the new Law of the Gospel is like wine
compared to the water of the former Law. And he does it with such great
abundance (600 liters), precisely to signify that it will not be lacking for
anyone, up until today! (d) Jesus multiplies the bread and feeds the hungry (Jn
6, 11) not only to satisfy the hunger of those poor people who were with him in
the desert, but also to reveal that he himself is the bread of life which
nourishes all throughout life (Jn 6, 34-58). (e) Jesus speaks with the
Samaritan woman about water (Jn 4, 7.10), but he wanted that she would succeed to
discover the water of the gift of God which she already had within her (Jn 4,
14-14). In one word, it is the Spirit of Jesus that gives life (Jn 6, 63). The
flesh or only the letter are not enough and can even kill the sense and the
life (2 Co 3, 6).
6. Prayer: Psalm
23 (22)
Yahweh is my shepherd!
Yahweh is my shepherd,
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice
as befits his name.
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice
as befits his name.
Even were I to walk in a ravine
as dark as death
I should fear no danger,
for you are at my side.
Your staff and your crook
are there to soothe me.
as dark as death
I should fear no danger,
for you are at my side.
Your staff and your crook
are there to soothe me.
You prepare a table
for me under the eyes of my enemies;
you anoint my head with oil;
my cup brims over.
for me under the eyes of my enemies;
you anoint my head with oil;
my cup brims over.
Kindness and faithful love pursue me
every day of my life.
I make my home in the house
of Yahweh for all time to come.
every day of my life.
I make my home in the house
of Yahweh for all time to come.
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to
understand better the will of the Father. May your Spirit enlighten our actions
and grant us the strength to practice that which your Word has revealed to us.
May we, like Mary, your mother, not only listen to but also practice the Word.
You who live and reign with the Father in the unity of the Holy Spirit forever
and ever. Amen.
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