FOURTH SUNDAY OF EASTER – YEAR B
THE EPIPHANY OF GOD – THE SHEPHERD WHO GIVES LIFE
It is no wonder that most people continue to believe in God even in times of religious crisis. However, when verifying 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. Herewards and punishes according to merits, welcomes worship, bestows blessings on hisdevotees, and 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 allowskilling in self-defense; 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 entirelydifferent. 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 whonailed him to a cross; he was neither omnipotent nor infinite—in front of this weak, unable to defend himself, God, the faith of all, even the Apostles, staggered. When Peter swore he did not know him (Mk 14:71), he spoke—I think—in the name of most 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.
“I must 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 was delivered 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 the ‘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 the Jewish leaders had asked him. The healing, he said, was made “through the name of Jesus Christ, the Nazorean. You had him crucified, but God 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 the builders 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 the Sanhedrin 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 vital foundationstone of his new building.
The stone is Jesus. However, with the novelty of his message, Jesus upset the established order and put “the Holy Place and nation” in danger (Jn 11:48). It was not acceptable for a layperson without authority to continue to threaten the religious institution.
Looking at colleagues, Caiaphas, with great 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 hisbehalf on earth. For God, Jesus was the faithful servant; 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 only savior. Only the one who builds his life on him and his word can be surethey are building on a solid foundation. Such a person need not fear that the advent of new doctrines, religions, ideologies, humanisms, and 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 to Nicodemus, Jesus compared it to the ‘wind.’ No one knows where it comes from or where it goes. Its presence does not go unnoticed because it produces unequivocal effects that everyone can see but are not visible to human eyes (Jn 3:8).
The first statement in this passage reminds us of the gift of divine life. God's Word is always effective; 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 likeness, in his image, and he named him Seth” (Gen 5:3). Seth, who had received lifefrom Adam, bore the features of Adam etched upon his brow. Likewise, Christians in the world are a presence of the divine and, like every son, have reproduced in themselves 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. Because we still live in this world, a veil obscures our awareness of who we 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, butas the beginning of the second part, the best, the one in which the servants of God and 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” (Rev22:3-5).
Gospel: John 10:11-18
Even after settling in the land of Canaan and becoming a nation of farmers, Israel maintained an intense longing for the nomadic life of shepherds and never gave up rearingsheep and goats. The wisdom of the Bedouin, 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).
Spending much time in isolated places with the flock meant a loving relationshipbetween the shepherd and his sheep. The shepherd called each sheep by name, and itrecognized his voice. Wild animals were the greatest danger to the flock. In biblical times, hyenas, jackals, lions, and bears lived in the valley of the Jordan. The shepherds, armed with a slingshot and 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 Israel are often compared towicked shepherds; instead of feeding the flock, they feed themselves, exploit, disperse, andkill (Ezk 34).
God is portrayed as a vinedresser and farmer (Is 27:3; Ps 65), but, above all, as ashepherd 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 ofIsrael that has been brought to ruin by unworthy kings and promises: “I will gather theremnant 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 to take care of them. No longer will they fear or be terrified. None 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 announcementof 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, explicitly refers 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 minds. It is told by bothMatthew and Luke (Mt 18:12-14; Lk 15:4-7). It is easy to associate the ‘good shepherd’image with Jesus, who searches for those who did wrong in life with gentleness and infinite compassion.
In today’s Gospel, however, the ‘good shepherd’ is not tenderly caressing the wounded sheep but is the fighter who, at the cost of his own life, confronts anyone who endangersthe flock. The reference is not to the rural scene of the psalm: “I will bring them back to the grasslands” (Ps 23:2) but to the figure of David who, as a young man, faced lions and bears that carried off sheep. He pursued and beat them down and plucked the victims from their mouths (1 Sam 17:34-35).
This is characteristic of a strong and fearless man fighting against bandits and 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 passionately tied to his sheep and ready to sacrifice his life for them. To strengthen the image, Jesus contrasts it with the mercenary figure (vv.12-13).
Villagers who could not lead their sheep and goats to pasture resorted to hiring workerscaring for all flocks. 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 ‘Good Shepherd’ analogy applies not only to those in church ministry, such as priests or presiders but to every Christian. Every disciple must have the heart of a true shepherd; they must cultivate the unconditional generosity of the Master toward all people.The mercenary who has a mercenary’s heart adheres to the minimum requirements set in the contract; he quibbles over duties that are more or less circumvented and is faithful to the edicts of the law only to obtain a reward or avoid punishment.
Whoever has a heart like Jesus does not count the cost. He does not ask how far his rights extend or where his duties end, nor is he concerned about what rules are laid downor what arrangements have been made with the owner. Instead, a unique law governs his‘foolish’ love for persons. It is a love that knows no boundaries; 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 knows all his sheep and is known by each of them individually.
In the Bible, the verb ‘to know’ does not only mean learning. Relationships between people imply 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 them that formerly, they did not know God; instead, they were subject to idols. 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). How can you break away from his love if you have entered a communion of life with him, as the bridewith the groom?
Jesus is the Good Shepherd, and anyone who gets involved in loving God and thebrothers and sisters will live life with the passion of the Good Shepherd.
The day comes when the entire human race will experience this reciprocal knowledgeof God. Jesus knew that many people still 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 woulddare shirk the love of the Good Shepherd.
In the final verses (vv. 17-18), the theme of freedom, present in this love dynamic, 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 with another imagethat 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 lifedestroy it, and those who despise their life in this world keep it for everlasting life” (Jn12:24-25).
