FOURTH SUNDAY OF EASTER – YEAR B
THE EPIPHANY OF GOD – THE SHEPHERD WHO GIVES LIFE
Introduction
It is no wonder that, even in times of religious crisis, most people continue to believe in God. However, inverifying the identity of this God, we often notice that he is quite different from the one Jesus revealed. He is a God who adopts the justice of man. He rewards and punishes according to merits, welcomes worship, bestowsblessings on his devotees, forbids adultery. He approves the accumulation of assets and their freemanagement. In fact, at times, he becomes a business associate. He is a God who allows killing in self-defense and, above all, he is infinitely great, all-powerful, and able to gain respect.
This reasonable God found shelter also in some Catholic catechisms and is quite acceptable.
But one day, in Jesus, the true God made himself known to people as completely different. He was in the company of sinners and stayed with those ostracized from polite company. He allowed people to spit in his face without reacting. He loved those who nailed him to a cross; he was neither omnipotent nor infinite. In the face of this weak, unable to defend himself God, the faith of all – even the Apostles – staggered. Peter, when he swore he did not know him (Mk 14:71), spoke—I think—in the name of the majority of Christians.
Believing in a God like this is so difficult: it means pinning one’s glory on making oneself humble, or unimportant, for the sake of love.
To internalize the message, we repeat:
“I have to go through a dark valley, but I do not fear. I trust the Shepherd who guides me.”
First Reading: Acts 4:8-12
Here is Peter’s new discourse. It is the third of the eight attributed to him in the book of Acts. It wasdelivered shortly after what we saw proposed last Sunday.
It is in the same context: Peter and John had cured a cripple from birth at the entrance of the Temple called “Beautiful” gate. They said to the amazed people: “The faith that comes through Jesus has given him wholeness in the presence of all of you” (Acts 3:16). They were still talking when the leaders came, “greatly disturbed because the apostles were teaching the people and proclaiming that resurrection from the dead had been proved in the case of Jesus. They arrested them and put them in custody… The next day they brought them to court to question them: ‘How did you do this? Whose name did you use?’” (Acts 4:1-7).
The reading begins with Peter’s answer to the question that the leaders of the Jews have asked him. The healing—he said—was made “through the name of Jesus Christ, the Nazorean. You had him crucified, butGod raised from the dead” (vv. 8-10).
At the center of Peter’s discourse (v. 11) a quotation from Psalm 118 is placed: “The stone rejected by thebuilders has become the cornerstone” (v. 22). Peter interprets the stone as a parable of what happened to Jesus. He again effectively contrasts the work of men to God’s action. He compares the members of theSanhedrin to builders who, upon finding in their hands a solid rock that was not part of their plans and because they were afraid that it would destabilize their whole “building”, threw it away. God, instead, considered it extremely valuable. He retrieved it and laid it carefully as the key foundation stone of his new building.
The stone is Jesus. But it was with the novelty of his message, that Jesus upset the established order and put in danger, “the Holy Place and nation” (Jn 11:48). It was not acceptable that he, a lay person, without authority, should continue to pose a threat to the religious institution.
Looking at colleagues, Caiaphas, with a lot of logic, concluded, “Do you see clearly what you need? It is better to have one man die for the people than to let the whole nation be destroyed” (Jn 11:49).
God thought differently from those who claimed the right to represent and speak on his behalf on earth. ForGod, Jesus was the faithful servant and, therefore, on Easter day he took him from the tomb, glorified him and made him the foundation of the new temple.
Concluding his discourse (v. 12), Peter states that there is no salvation in anyone else. Jesus is the onlysavior. Only the one who builds his life on him and on his word can be sure they are building on a solid foundation. Such a person need not fear that the advent of new doctrines, new religions, new ideologies, newhumanisms, and new scientific discoveries will one day threaten his faith.
Second Reading: 1 John 3:1-2
The life of God that the Christian receives in baptism is a mysterious spiritual reality. Speaking toNicodemus, Jesus compared it to the “wind.” No one knows where it comes from nor where it goes. It existsand its presence does not go unnoticed because it produces unequivocal effects that everyone can see, but it is not visible to human eyes (Jn 3:8).
The first statement in this passage is a reminder of the gift of divine life. The Word of God is alwayseffective; if he calls someone his son, this person will be his son.
In biblical language, sonship implies participation in the life of him from whom one is generated. “Adam—the book of Genesis tells us—became the father of a son born in his own likeness, in his own image and he named him Seth” (Gen 5:3). Seth, who had received life from Adam, bore the features of Adam etched upon his brow. Likewise, the Christian in the world, is a presence of the divine and, like every son has reproduced in himself the likeness of the Father. Therefore, one who does not know God cannot know those generated by God (v. 1). It is therefore not surprising that the Christian is not understood.
Our present condition is not yet final. A veil, by the fact that we still live in this world, obscures our awareness of who we really are. But one day the veil will be lifted, and we will see God as he is, then we will know that we shall be like him (v. 2).
This is the Christian perspective by which to consider death: not as the end of life, but as the beginning of the second part, the best, the one in which the servants of God and of the Lamb “shall see his face and his name will be on their foreheads. There will be no more night. They will not need the light of lamp or sun for God himself will be their light” (Rev 22:3-5).
Gospel: John 10:11-18
Even after settling in the land of Canaan, and becoming a nation of farmers, Israel maintained an intenselonging for the nomadic life of shepherds, and never gave up rearing sheep and goats. The wisdom of theBedouin, who prefers his flock to jewels and treasures, is reflected in the exhortation of the book of Proverbs: “Know well the state of your herd and tend your flock because wealth does not last forever… You should have lambs to clothe you and goats to pay for your fields, sufficient goats’ milk to feed you, to sustain your household” (Prov 27:23-27).
The fact of spending a lot of time in isolated places with the flock meant that, between the shepherd and his sheep, a loving relationship is built. The shepherd called each sheep by name, and it recognized his voice. Wild animals were the greatest dangers to the flock. In biblical times hyenas, jackals, lions, and bears, lived in the valley of the Jordan. The shepherds, armed with a slingshot, a strong stick, made more effective by pieces of flint attached to the end, were prepared to fight against them.
This was the social reality; no wonder, then, that the image of the shepherd is repeated and revered in the Bible. David is called by God “from the sheepfolds” to shepherd the Israelites and was for them a shepherd with “an upright heart (and) pastured them; with skillful hands he led them” (Ps 78:70-72). The kings of Israelare often compared to wicked shepherds, instead of feeding the flock, they feed themselves, exploit, disperse and kill (Ezk 34).
God is portrayed as vinedresser and farmer (Is 27: 3; Ps 65), but, above all, as a shepherd who guides,protects, and nourishes his people (Ps 80:2; 23); “he gathers the lambs in his arms … gently leading those that are with young” (Is 40:11). He takes care of Israel that has been brought to ruin by unworthy kings andpromises: “I will gather the remnant of my sheep from every land to which I have driven them and I will bring them back to the grasslands. They will be fruitful and increase in number. I will appoint shepherds who will take care of them. No longer will they fear or be terrified. No one will be lost. The day is coming when I will raise up a king who is David’s righteous successor. He will rule wisely and govern with justice and righteousness"(Jer 23:3-5). It is the announcement of the Messiah who will be a true shepherd, a king after the heart of God.
Jesus’ statement “I am the good shepherd,” with which today’s Gospel begins, refers explicitly to the fulfillment of this prophecy. He is the shepherd sent by God to take care of the people who are like sheep in disarray (Mk 6:34).
An explanation is added to the allegory: “The good shepherd lays down his life for the sheep” (v. 11).
The parable of the lost sheep is deeply engraved in our mind. It is told by both Matthew and Luke (Mt18:12-14; Lk 15:4-7). It is easy to associate the image of the “good shepherd” with Jesus who, with gentlenessand infinite compassion, goes in search of those who did wrong in life.
In today’s Gospel, however, the “good shepherd” is not one who is tenderly caressing the wounded sheepbut is the fighter who, at the cost of his own life, confronts anyone who endangers the flock. The reference is not to the bucolic scene of the psalm: “I will bring them back to the grasslands” (Ps 23:2) but to the figure ofDavid who, as a young man, faced lions and bears that carried off sheep. He pursued and beat them downand plucked the victims from their mouths (1 Sam 17:34-35).
This is characteristic of a strong and fearless man who is fighting against bandits and against wild beasts,which today’s gospel takes as representing Jesus.
The qualification of “good” does not refer to feelings; it does not mean sweet and lovable, but “real,” “authentic,” and “brave.” Jesus is the true shepherd because he is tied passionately to his sheep and ready to sacrifice his life for them.
To make the image even stronger, Jesus contrasts it with the figure of the mercenary (vv. 12-13).
Villagers who were unable to lead their sheep and goats to pasture, resorted to hiring a worker who took care of the flocks of all. Strict legislation specified his responsibility: he had to defend the flock against a wolf, two dogs, or a small animal, but he could flee from a lion, a leopard, a bear, or a thief. In his contract, there was no clause to willingly sacrifice his life for the sheep. He did not have an emotional attachment to the flock, and in the face of danger, as soon as he was allowed, he fled; he was not interested in the fate of the sheep,but the salary.
The analogy of the “Good Shepherd” is directed not only at someone in church ministry, such as priests or presiders, but at every Christian. Every disciple must have the heart of a true shepherd; he or she mustcultivate the unconditional generosity of the Master with regard to all persons.
The one who has a mercenary’s heart adheres to the minimum requirements set in the contract; he quibbles over duties more or less circumvented, and is faithful to the edicts of the law only in order to obtain a reward or avoid punishment.
Whoever has a heart like Jesus’ does not count the cost. He does not ask about how far his rights extend, or where his duties end; nor is he concerned about what rules are laid down, or what arrangements have been made with the owner. Instead, a unique law governs his “foolish” love for persons. It is a love that knows noboundaries; it does not stop in the face of any obstacle, risk, or sacrifice. The one who does not love with the heart of Christ will never understand the disciple’s choices, nor his proposals; he shall judge the disciple a dreamer, a deceived person: an imprudent and reckless dreamer.
In the second part of the passage (vv. 14-16), Jesus repeats the claim “I am the good shepherd” and adds a second feature. The true shepherd is one who knows, one by one all his sheep, and is known by each of them.
In the Bible, the verb “to know” not only has the meaning of learning. When referring to relationships between people, it implies a profound experience, indicating total involvement in love. It is much more a matter of the heart than of the mind.
This is especially true in human relationships with the Lord. In writing to the Galatians, Paul reminds themthat formerly they did not know God, instead they were subject to idols, and he continues: “But now that you have known God, or rather he has known you, how can you turn back to weak and impoverished created things?” (Gal 4:9). If you have entered a communion of life with him, as the bride with the groom, how can you break away from his love?
Jesus is the Good Shepherd, and anyone who gets involved in loving God and the brothers and sisters will live life with the passion of the Good Shepherd.
The day is coming when the entire human race will experience this reciprocal knowledge of God. Jesus knew that there were still many people who did not accept his love: “I have other sheep which are not of this fold,” but a true shepherd like him will never surrender and lose even one of his sheep. And so he assures us:“these I must lead as well, and they shall listen to my voice. Then there will be one flock since there is one shepherd” (v. 16).
If this statement is taken seriously, it is difficult to argue that even one person would dare shirk the love of the Good Shepherd.
In the final verses(vv. 17-18), the theme of freedom, present in this dynamic of love, is developed. Where there is coercion and fear love does not appear, and the fear of God that leads one to reject Jesus is already a sin.
Jesus showed his love because he freely gave himself: “No one takes it from me, but I lay it down freely. It is mine to lay down and to take up again” (v. 18).“To take it up again” means that the fate of the one who gives his life is not death, but the fullness of life. Making it a gift is the only way to “recover it.” It’s the same principle that, with another image that will be taken up in later reflections: “Unless the grain of wheat falls to the earth and dies, it remains alone; but if it dies, it produces much fruit. Those who love their life destroy it, and those who despise their life in this world keep it for everlasting life” (Jn 12:24-25).
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