Fourth Sunday of Easter
Lectionary: 50
Lectionary: 50
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."
Responsorial
PsalmPS 118:1, 8-9, 21-23, 26,
28, 29
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.
Reading 21 JN 3:1-2
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.
AlleluiaJN 10:14
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.
GospelJN 10:11-18
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."
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 is the Good Shepherd and Guardian of our souls
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.
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.
Do you listen to the voice of the Good Shepherd who
calls you to himself?
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?
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)."
"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.”
Daily Quote from the early church fathers: Green pastures and still waters, by
Augustine of Hippo, 354-430 A.D.
"The pastures that this good shepherd has
prepared for you, in which he has settled you for you to take your fill, are
not various kinds of grasses and green things, among which some are sweet to
the taste, some extremely bitter, which as the seasons succeed one another are
sometimes there and sometimes not. Your pastures are the words of God and his
commandments, and they have all been sown as sweet grasses. These pastures had
been tasted by that man who said to God, 'How sweet are your words to my
palate, more so than honey and the honeycomb in my mouth!'" (excerpt from Sermon 366,3,1)
4th Sunday of Easter – Cycle A
(Good Shepherd Sunday)
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Acts 2:14, 36B41
Today we continue with Peter’s address to the people on the Day of Pentecost – an address we began to hear last week. This address proclaims that Jesus of Nazareth, whom the Jews crucified, is the Messiah promised by God and eagerly awaited by the righteous of the Old Testament; it is He who has affected God’s saving plan for mankind.
14 Then Peter stood up with the Eleven, raised his voice, and proclaimed to them,
Recall last week and again notice the change worked in Peter by the Holy Spirit: He preaches boldly whereas only some 50 days earlier he had trembled at the words of a servant girl. Peter is speaking for all the apostles.
“You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you, and listen to my words. 36 Therefore let the whole house of Israel know for certain
The “ingathering of Israel” has reached a decisive pass, and that Israel which now remains obstinate in rejecting Jesus will have lost its claim to the honorific title and status of God’s people.
that God has made him both Lord and Messiah,
This sums up our reading of last week, all the events and actions involving Jesus were the result of divine intervention because of God’s plan for His people. This summation perfectly coordinates the Lordship testimonies of Joel 3 and Psalm 110 with the Messianic argument of Psalm 16. These presentations were made by Peter to the crowd in Acts 2:32-35 which occurs between last week’s reading and this one.
this Jesus whom you crucified.”
This is not a condemnation of the Jews – Peter has already stated in his address (Acts 2: 23) “This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless men to crucify him”. They were instruments of God’s will and decree; a part of His plan.
37 Now when they heard this, they were cut to the heart,
Peter’s words, the instrument used by God’s grace, have moved the hearts of His listeners. and they asked Peter and the other apostles, “What are we to do, my brothers?” 38 Peter (said) to them, “Repent and be baptized, every one of you,
To repent is to turn away from sin (the rejection of Jesus as Messiah in the case of the Jews, idol worship in the case of pagans). Repentance is a positive concept, a change of mind and heart toward God reflected in the actual goodness of one’s life. It is in accord with the apostolic teaching derived from Jesus (Acts 2:24). Baptism results in the forgiveness of sins and the reception of the Holy Spirit. Luke presents baptism in Acts as the expected response to the apostolic preaching about Jesus and associates it with the conferring of the Holy Spirit (Acts 1:5; 10:44-48; 11:16).
in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit.
This does not necessarily mean that this was the form of words which the Apostles used in the baptismal liturgy, rather than the Trinitarian form prescribed by Jesus in Matthew 28:19. The expression “baptized in the name of Christ” means becoming a member of Christ, becoming a Christian.
39 For the promise is made to you and to your children
The promise of the forgiveness of sins and the reception of the Holy Spirit was made in the first instance to the Jews: it is they to whom God entrusted His oracles; theirs was the privilege to receive the Old Testament and to be preached to directly by Jesus Himself.
and to all those far off,
The Gentiles
whomever the Lord our God will call.” 40 He testified with many other arguments, and was exhorting them, “Save yourselves from this corrupt generation.”
Not only that part of the Jewish People who rejected Christ and His teaching, but everyone who is estranged from God.
41 Those who accepted his message were baptized, and about three thousand persons were added that day.
At the sin of the golden calf, when the priesthood of the family was abolished in favor of the Levitical priesthood, three thousand were slain (Exodus 32:28) – now the Levitical priesthood is abolished and the priesthood of the family of God is instituted and three thousand are added to that family.
2nd Reading – 1 Peter 2:20b-25
In last week’s epistle reading we heard Peter’s call to be holy because we have been redeemed, not with money like the Old Testament sacrifice, but by the Blood of Christ; the one perfect sacrifice which could open heaven and make it possible for us to have our sins forgiven and forgotten. Today’s reading comes from the section of Peter’s letter concerning the behavior of Christian slaves. Neither Peter nor Paul, even though they were apostles in the just emerging Christian Church, tried to put an end to the institution of slavery. They aimed instead at giving slavery a Christian meaning and making it a part of one’s spiritual being. Our reading today is commonly understood to be part of a primitive Christian hymn based on Isaiah 53:4-12.
20b But if you are patient when you suffer for doing what is good, this is a grace before God.
To put this verse in context, we must read the preceding two and one-half verses: “18 Slaves, be subject to your masters with all reverence, not only to those who are good and equitable but also to those who are perverse. 19 For whenever anyone bears the pain of unjust suffering because of consciousness of God, that is a grace. 20a But what credit is there if you are patient when beaten for doing wrong?”
21 For to this you have been called, because Christ also suffered for you, leaving you an example that you should follow in his footsteps.
Not following in His footsteps to slavery, but to the patient suffering of unjust wrongs, for Christ provided us all a perfect example of this.
“Be sure to note carefully the extent to which Peter beholds glory even in the state of slavery, by saying that those who do well and are blameless but who are beaten by cruel and dishonest masters, are following in the footsteps of Christ, who suffered unjustly on our behalf. That is something to rejoice about!” [Saint Bede the Venerable (ca. A.D. 416), On 1 Peter]
22 “He committed no sin, and no deceit was found in his mouth.”
This begins the hymn referred to in the introduction (read Isaiah 53:4-12).
23 When he was insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly. 24 He himself bore our sins in his body upon the cross,
Literally, “... to the wood”. “Wood” or “tree” is a very early term for the cross. Christ carried the sins of men up to the cross in His body, undergoing the “curse” for them. The “curse” is the result of breaking the covenant with God. Adam and Eve had broken their covenant with God; the Israelites, at Mount Sinai, had broken their covenant with God and had brought the “curse” upon themselves and their descendants. It was on the cross that Jesus fulfilled the role of the suffering servant (see Galatians 3:13; Deuteronomy 21:23). 2nd Corinthians 5:21 says “For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.” Christ is acknowledged as sinless (verse 22 of our reading today; Hebrews 4:15) yet through God’s choice He came to stand in that relation to God which is normally the result of sin – He became part of a sinful humanity so that His sacrifice would open heaven and allow our sins to be forgiven (see Romans 6:10-12).
“Christ was nailed to the cross, paying the penalty not for His own sins but paying the debt of our nature. For our nature was in debt after transgressing the laws of its maker. And since it was in debt and unable to pay, the Creator Himself in His wisdom devised a way of paying the debt. By taking a human body as capital, He invested it wisely and justly in paying the debt and thereby freeing human nature.” [Theodoret of Cyr (ca. A.D. 430), On Divine Providence, 10,26]
so that, free from sin, we might live for righteousness. By his wounds you have been healed. 25 For you had gone astray like sheep, but you have now returned to the shepherd and guardian of your souls.
The familiar shepherd and flock figures express the care, vigilance, and love of God for His people in the Old Testament [Psalm 23 (our Responsorial Psalm); Isaiah 40:11; Jeremiah 23:4-5; Ezekiel 34:11-16] and of Jesus for all humanity in the New Testament [Matthew 18:10-14; Luke 15:4-7; John 10:1-16 (our gospel reading); Hebrews 13:20].
Gospel - John 10:1-10
Today’s reading takes place about four months before Jesus’ passion, death, and resurrection. This discourse appears immediately after Jesus’ healing of the man blind from birth (4th Sunday in Lent, Cycle A). Recall that at the end of that story, Jesus was addressing the Pharisees who didn’t think they were blind – He still addresses the Pharisees.
1 “Amen, amen, I say to you,
The doubled Amen, when used in John, is an indication that a very grave matter is being discussed – a matter of life and death.
whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. 2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice,
The gatekeeper of the fold and the sheep can easily distinguish the genuine shepherd from the intruder.
as he calls his own sheep by name and leads them out.
This method of herding sheep is still in use in Palestine today. Rather than being driven, the sheep are led by the shepherd.
4 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.”
All the sheep of the village were kept in a common fold. Each shepherd would call out his own sheep and lead them away to pasture. The sheep would not respond to anyone but their own shepherd so there was no danger in mixing the flocks at night. The Pharisees do not recognize Jesus, but the people of God, symbolized by the man born blind (John 9:1-41, 4th Sunday in Lent, Cycle A), do.
6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them.
The Pharisees do not recognize Jesus, but the people of God, symbolized by the man born blind [John 9:1-41 (4th Sunday in Lent, Cycle A)], do.
7 So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep.
In the first part of this reading, Jesus identified Himself as the true shepherd of God’s sheep. Now, He identifies Himself with the gate of the sheepfold. He is applying the significance of the gate as put forth in the first verse of our reading today. Those who have come to the fold through Him, the apostles and their successors, are legitimate shepherds.
8 All who came (before me) are thieves and robbers, but the sheep did not listen to them.
Jesus is not condemning the leaders of God’s people appointed in the Old Testament. They were not “before” Him since they were part of the descent from God of which He is the ultimate fulfillment. Only those who come in by some way other than the gate are the interlopers and God’s sheep have recognized them as such.
9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.
Just as the sheep and legitimate shepherds enter the fold only through the gate, so entry is gained into God’s fold, God’s pasture, only through Jesus the Christ.
10 A thief comes only to steal and slaughter and destroy;
Ezekiel 34 castigates the leaders of the people as bad shepherds who fatten themselves at the cost of the sheep.
I came so that they might have life
John 1:4 says “through him was life, and this life was the light of the human race”.
and have it more abundantly.
John 1:16 says “From his fullness we have all received, grace in place of grace”.
(Good Shepherd Sunday)
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Acts 2:14, 36B41
Today we continue with Peter’s address to the people on the Day of Pentecost – an address we began to hear last week. This address proclaims that Jesus of Nazareth, whom the Jews crucified, is the Messiah promised by God and eagerly awaited by the righteous of the Old Testament; it is He who has affected God’s saving plan for mankind.
14 Then Peter stood up with the Eleven, raised his voice, and proclaimed to them,
Recall last week and again notice the change worked in Peter by the Holy Spirit: He preaches boldly whereas only some 50 days earlier he had trembled at the words of a servant girl. Peter is speaking for all the apostles.
“You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you, and listen to my words. 36 Therefore let the whole house of Israel know for certain
The “ingathering of Israel” has reached a decisive pass, and that Israel which now remains obstinate in rejecting Jesus will have lost its claim to the honorific title and status of God’s people.
that God has made him both Lord and Messiah,
This sums up our reading of last week, all the events and actions involving Jesus were the result of divine intervention because of God’s plan for His people. This summation perfectly coordinates the Lordship testimonies of Joel 3 and Psalm 110 with the Messianic argument of Psalm 16. These presentations were made by Peter to the crowd in Acts 2:32-35 which occurs between last week’s reading and this one.
this Jesus whom you crucified.”
This is not a condemnation of the Jews – Peter has already stated in his address (Acts 2: 23) “This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless men to crucify him”. They were instruments of God’s will and decree; a part of His plan.
37 Now when they heard this, they were cut to the heart,
Peter’s words, the instrument used by God’s grace, have moved the hearts of His listeners. and they asked Peter and the other apostles, “What are we to do, my brothers?” 38 Peter (said) to them, “Repent and be baptized, every one of you,
To repent is to turn away from sin (the rejection of Jesus as Messiah in the case of the Jews, idol worship in the case of pagans). Repentance is a positive concept, a change of mind and heart toward God reflected in the actual goodness of one’s life. It is in accord with the apostolic teaching derived from Jesus (Acts 2:24). Baptism results in the forgiveness of sins and the reception of the Holy Spirit. Luke presents baptism in Acts as the expected response to the apostolic preaching about Jesus and associates it with the conferring of the Holy Spirit (Acts 1:5; 10:44-48; 11:16).
in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit.
This does not necessarily mean that this was the form of words which the Apostles used in the baptismal liturgy, rather than the Trinitarian form prescribed by Jesus in Matthew 28:19. The expression “baptized in the name of Christ” means becoming a member of Christ, becoming a Christian.
39 For the promise is made to you and to your children
The promise of the forgiveness of sins and the reception of the Holy Spirit was made in the first instance to the Jews: it is they to whom God entrusted His oracles; theirs was the privilege to receive the Old Testament and to be preached to directly by Jesus Himself.
and to all those far off,
The Gentiles
whomever the Lord our God will call.” 40 He testified with many other arguments, and was exhorting them, “Save yourselves from this corrupt generation.”
Not only that part of the Jewish People who rejected Christ and His teaching, but everyone who is estranged from God.
41 Those who accepted his message were baptized, and about three thousand persons were added that day.
At the sin of the golden calf, when the priesthood of the family was abolished in favor of the Levitical priesthood, three thousand were slain (Exodus 32:28) – now the Levitical priesthood is abolished and the priesthood of the family of God is instituted and three thousand are added to that family.
2nd Reading – 1 Peter 2:20b-25
In last week’s epistle reading we heard Peter’s call to be holy because we have been redeemed, not with money like the Old Testament sacrifice, but by the Blood of Christ; the one perfect sacrifice which could open heaven and make it possible for us to have our sins forgiven and forgotten. Today’s reading comes from the section of Peter’s letter concerning the behavior of Christian slaves. Neither Peter nor Paul, even though they were apostles in the just emerging Christian Church, tried to put an end to the institution of slavery. They aimed instead at giving slavery a Christian meaning and making it a part of one’s spiritual being. Our reading today is commonly understood to be part of a primitive Christian hymn based on Isaiah 53:4-12.
20b But if you are patient when you suffer for doing what is good, this is a grace before God.
To put this verse in context, we must read the preceding two and one-half verses: “18 Slaves, be subject to your masters with all reverence, not only to those who are good and equitable but also to those who are perverse. 19 For whenever anyone bears the pain of unjust suffering because of consciousness of God, that is a grace. 20a But what credit is there if you are patient when beaten for doing wrong?”
21 For to this you have been called, because Christ also suffered for you, leaving you an example that you should follow in his footsteps.
Not following in His footsteps to slavery, but to the patient suffering of unjust wrongs, for Christ provided us all a perfect example of this.
“Be sure to note carefully the extent to which Peter beholds glory even in the state of slavery, by saying that those who do well and are blameless but who are beaten by cruel and dishonest masters, are following in the footsteps of Christ, who suffered unjustly on our behalf. That is something to rejoice about!” [Saint Bede the Venerable (ca. A.D. 416), On 1 Peter]
22 “He committed no sin, and no deceit was found in his mouth.”
This begins the hymn referred to in the introduction (read Isaiah 53:4-12).
23 When he was insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly. 24 He himself bore our sins in his body upon the cross,
Literally, “... to the wood”. “Wood” or “tree” is a very early term for the cross. Christ carried the sins of men up to the cross in His body, undergoing the “curse” for them. The “curse” is the result of breaking the covenant with God. Adam and Eve had broken their covenant with God; the Israelites, at Mount Sinai, had broken their covenant with God and had brought the “curse” upon themselves and their descendants. It was on the cross that Jesus fulfilled the role of the suffering servant (see Galatians 3:13; Deuteronomy 21:23). 2nd Corinthians 5:21 says “For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.” Christ is acknowledged as sinless (verse 22 of our reading today; Hebrews 4:15) yet through God’s choice He came to stand in that relation to God which is normally the result of sin – He became part of a sinful humanity so that His sacrifice would open heaven and allow our sins to be forgiven (see Romans 6:10-12).
“Christ was nailed to the cross, paying the penalty not for His own sins but paying the debt of our nature. For our nature was in debt after transgressing the laws of its maker. And since it was in debt and unable to pay, the Creator Himself in His wisdom devised a way of paying the debt. By taking a human body as capital, He invested it wisely and justly in paying the debt and thereby freeing human nature.” [Theodoret of Cyr (ca. A.D. 430), On Divine Providence, 10,26]
so that, free from sin, we might live for righteousness. By his wounds you have been healed. 25 For you had gone astray like sheep, but you have now returned to the shepherd and guardian of your souls.
The familiar shepherd and flock figures express the care, vigilance, and love of God for His people in the Old Testament [Psalm 23 (our Responsorial Psalm); Isaiah 40:11; Jeremiah 23:4-5; Ezekiel 34:11-16] and of Jesus for all humanity in the New Testament [Matthew 18:10-14; Luke 15:4-7; John 10:1-16 (our gospel reading); Hebrews 13:20].
Gospel - John 10:1-10
Today’s reading takes place about four months before Jesus’ passion, death, and resurrection. This discourse appears immediately after Jesus’ healing of the man blind from birth (4th Sunday in Lent, Cycle A). Recall that at the end of that story, Jesus was addressing the Pharisees who didn’t think they were blind – He still addresses the Pharisees.
1 “Amen, amen, I say to you,
The doubled Amen, when used in John, is an indication that a very grave matter is being discussed – a matter of life and death.
whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. 2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice,
The gatekeeper of the fold and the sheep can easily distinguish the genuine shepherd from the intruder.
as he calls his own sheep by name and leads them out.
This method of herding sheep is still in use in Palestine today. Rather than being driven, the sheep are led by the shepherd.
4 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.”
All the sheep of the village were kept in a common fold. Each shepherd would call out his own sheep and lead them away to pasture. The sheep would not respond to anyone but their own shepherd so there was no danger in mixing the flocks at night. The Pharisees do not recognize Jesus, but the people of God, symbolized by the man born blind (John 9:1-41, 4th Sunday in Lent, Cycle A), do.
6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them.
The Pharisees do not recognize Jesus, but the people of God, symbolized by the man born blind [John 9:1-41 (4th Sunday in Lent, Cycle A)], do.
7 So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep.
In the first part of this reading, Jesus identified Himself as the true shepherd of God’s sheep. Now, He identifies Himself with the gate of the sheepfold. He is applying the significance of the gate as put forth in the first verse of our reading today. Those who have come to the fold through Him, the apostles and their successors, are legitimate shepherds.
8 All who came (before me) are thieves and robbers, but the sheep did not listen to them.
Jesus is not condemning the leaders of God’s people appointed in the Old Testament. They were not “before” Him since they were part of the descent from God of which He is the ultimate fulfillment. Only those who come in by some way other than the gate are the interlopers and God’s sheep have recognized them as such.
9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.
Just as the sheep and legitimate shepherds enter the fold only through the gate, so entry is gained into God’s fold, God’s pasture, only through Jesus the Christ.
10 A thief comes only to steal and slaughter and destroy;
Ezekiel 34 castigates the leaders of the people as bad shepherds who fatten themselves at the cost of the sheep.
I came so that they might have life
John 1:4 says “through him was life, and this life was the light of the human race”.
and have it more abundantly.
John 1:16 says “From his fullness we have all received, grace in place of grace”.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
FOURTH SUNDAY
OF EASTER
SUNDAY, APRIL 22, JOHN 10:11-18
(Acts 4:8-12; Psalm 118; 1 John 3:11-18)
KEY VERSE: "I came that they might have life and have it to the full" (v.10).
TO KNOW: The figure of God as a shepherd who guides and protects the flock was taken from Israel's pastoral life. Sheep that belonged to various shepherds were brought together in a sheepfold at night. At daybreak, the watchman would open the gate. The shepherd knew his own sheep and he would call each one by name as he led them out of the sheepfold. The sheep recognized the shepherd's voice and would follow no one else. The shepherd would walk ahead of his flock as they followed him to a place where they would be safe from thieves who might come to "steal and slaughter and destroy" (v.10). Jesus is the "gate for the sheep" (v.7). Those who enter through him will be saved.
TO LOVE: Do I pray for the Pope who shepherds God's people?
TO SERVE: Risen Lord, help me to follow you as you guide me day by day.
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. Pope Benedict XVI calls for everyone to pray for vocations to the priesthood and the consecrated life. His Holiness would like to invite 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, APRIL 22, JOHN 10:11-18
(Acts 4:8-12; Psalm 118; 1 John 3:11-18)
KEY VERSE: "I came that they might have life and have it to the full" (v.10).
TO KNOW: The figure of God as a shepherd who guides and protects the flock was taken from Israel's pastoral life. Sheep that belonged to various shepherds were brought together in a sheepfold at night. At daybreak, the watchman would open the gate. The shepherd knew his own sheep and he would call each one by name as he led them out of the sheepfold. The sheep recognized the shepherd's voice and would follow no one else. The shepherd would walk ahead of his flock as they followed him to a place where they would be safe from thieves who might come to "steal and slaughter and destroy" (v.10). Jesus is the "gate for the sheep" (v.7). Those who enter through him will be saved.
TO LOVE: Do I pray for the Pope who shepherds God's people?
TO SERVE: Risen Lord, help me to follow you as you guide me day by day.
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. Pope Benedict XVI calls for everyone to pray for vocations to the priesthood and the consecrated life. His Holiness would like to invite 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.
Earth Day
Earth Day is observed each year by the United Nations and by people around the world acting as responsible trustees of the earth. All individuals and institutions have a mutual responsibility to act as guardians of the earth, seeking the choices in ecology, economics and ethics that will eliminate pollution, poverty and violence, foster peaceful progress, awaken the wonder of life, and realize the best potential for the future of humanity.
God created man in his image; in the divine image he created him; male and female he created them. God blessed them, saying: “Be fertile and multiply; fill the earth and subdue it. Have dominion over the fish of the sea, the birds of the air, and all the living things that move on the earth.” (Genesis 1:27-28).
Sunday 22 April
2018
Week IV
Psalter. Fourth Sunday of Easter. St Theodore.
Acts
4:8-12. Psalm 117(118):1, 8-9, 21-23, 26, 28-29. 1 John 3:1-2. John 10:11-18.
The stone
rejected by the builders has become the cornerstone—Psalm 117(118):1, 8-9,
21-23, 26, 28-29.
The good
shepherd lays down his life for his sheep.
‘I am the
good shepherd’ is one of seven statements in John’s Gospel in which Jesus
defines his mission and the qualities needed to accomplish it. That it captured
the imagination of the early Christians is evident from their many artistic
depictions of Jesus in that role; and, in our own day, the popularity of the
‘shepherd psalm’ (Psalm 22/23) in funeral liturgies bespeaks a similar
predilection.
Jesus
returned to this image when he applied it to the mission of his disciples,
especially those called to servant leadership. ‘Feed my lambs; feed my
sheep’ is his command to Peter (John 21:15-17).
Jesus’
words, ‘I know my own and my own know me’, are both comforting and challenging.
There is no doubt that he knows and loves us intimately. But how well do we know
him?
Saint Adalbert of Prague
Saint of the Day for April 22
(956 – April 23, 997)
 |
| Statue of Saint Adalbert of Prague near Church of the Visitation of Our Lady in Hluboké Mašůvky, Znojmo District | photo by Jiří Sedláček |
Saint Adalbert of Prague’s Story
Opposition to the Good News of Jesus did not discourage
Adalbert, who is now remembered with great honor in the Czech Republic, Poland,
Hungary, and Germany.
Born to a noble family in Bohemia, he received part of his
education from Saint Adalbert of Magdeburg. At the age of 27, he was
chosen as bishop of Prague. Those who resisted his program of clerical reform
forced him into exile eight years later.
In time, the people of Prague requested his return as their
bishop. Within a short time, however, he was exiled again after excommunicating
those who violated the right of sanctuary by dragging a woman accused of
adultery from a church and murdering her.
After a short ministry in Hungary, he went to preach the Good
News to people living near the Baltic Sea. He and two companions were martyred
by pagan priests in that region. Adalbert’s body was immediately ransomed and
buried in the Gniezno, Poland, cathedral. In the mid-11th century his relics
were moved to Saint Vitus Cathedral in Prague. His Liturgical Feast
day is April 23.
Reflection
Preaching the Good News can be dangerous work whether the
audience is already baptized or not. Adalbert fearlessly preached Jesus’ gospel
and received a martyr’s crown for his efforts. Similar zeal has created modern
martyrs in many places, especially in Central and South America. Some of those
martyrs grew up in areas once evangelized by Adalbert.
LECTIO DIVINA: 4TH SUNDAY OF
EASTER (B)
Lectio Divina:
Sunday, April 22, 2018
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 who gives 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 who knows 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 who knows 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 of its 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 of its 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, hardly for 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, hardly for 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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