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A True Shepherd at Last Fourth Sunday After Easter Year B A Hebrew Catholic Perspective Click here for a printable copy of this paper St. John 10: 11 — 18 Introduction Of all the images of God presented in the Scriptures, that of “the Good Shepherd” seems to have been the most enduring. The Old Testament writers go to great lengths to show that it is one of God’s own favourite titles. In the lectionary for this week, the Gospel passage is coupled with Ezekiel’s prophesy of the true Shepherd. This was very well known by Jesus’ listeners. When He gave His discourse about the Good Shepherd He drew, without any doubt, on this extremely beautiful text. Let’s take a moment to read this and refresh our memory of the magnificent prophecy it contains. Ezekiel 34: 11 — 16 They Shall Have A True Shepherd This is what the Lord God says: I mean to go looking for this flock of mine, search it out for myself. As a shepherd, when he finds his flock scattered all about him, goes looking for his sheep, so will I go looking for these sheep of mine, rescue them from all the nooks into which they have strayed when the dark mist fell upon them. Rescued from every kingdom, recovered from every land, I will bring them back to their own country; they shall have pasture on the hill-sides of Israel, by its watercourses, in the resting-places of their home. Yes, I will lead them out into fair pastures, the high mountains of Israel, with soft grass for them to rest on, rich feed for them to graze. Food and rest, says the Lord God, both these I will give to my flock. The lost sheep I will find, the strayed sheep I will bring home again; bind up the broken limb, nourish the wasted frame, keep the well-fed and the sturdy free from harm; they shall have a true Shepherd at last. (Knox translation) Jesus was making a very definite claim: “I am the true shepherd” which the Prophet Ezekiel was describing. When He had finished, half of His listeners, so it seems, looked at each other and declared, “He’s stark raving mad!” Let’s unpack a little of the wealth of meaning it holds for us. Click here for a printable copy of our text The True Shepherd In modern times we have a fairly down to earth and far less romantic image in our minds of what a shepherd is and does. Christian art however, has tended to idealise the role and nature of a good shepherd. The image became indelibly stamped in the minds of Jesus’ followers during the first 300 years of indescribable persecution. As one great scholar recorded: “It was sculptured on the walls of sepulchres and catacombs, it was painted in upper chambers and in oratories, it was traced upon their sacred books, it was graven on the vessels of the altar.” (Sadler) Why? Jesus often emphasised that He was sent to enable people to enjoy fullness of LIFE. He claimed He carried out His mission in obedience to His Father. He concentrated His efforts not according to what people deserved, but according to their needs. The more hopeless they were, the more concern He showed. So He did this not because of people’s merits but because of the mercy of God. The infant Church saw these qualities reflected most in the image of the True Shepherd. In our short passage, Jesus presents His credentials as He lays claim to this sublime title. First, “I lay down my life for my sheep, and I take it up again, in obedience to my Father”. Secondly, “I know my sheep, and they know me just as the Father and I know each other.” But having said that He is quick to add, “There are other sheep beyond this flock and I must go out to them and lead them home. This I yearn to do.” Some Reflections on The Text Verse 11 I am the good shepherd. A good shepherd lays down his life for the sheep. In the earlier part of chapter 10, our Lord has been talking about shepherds and sheepfolds. Now He becomes even more specific in what He says, as His listeners are very familiar with the Biblical imagery He is using. “I am the good shepherd”, He says, and He goes on to outline the duties of a good shepherd rather than his rights. He himself is the model shepherd, concerned more with the needs of His sheep, than His own. • It is not surprising Jesus takes up the title of Shepherd. The Son of David, the King who had been a shepherd, was born in Bethlehem, the city of David, in a cave sheepfold, and the news of His birth was first manifested to shepherds. • Shepherds, in contrast to the educated authorities, were poor, distinctly uneducated and often seen as uncouth or of insignificant value, by material standards. • When He refers to himself as “good” shepherd, this is equivalent to calling Himself the “true” or perfect shepherd. (It corresponds to the idea of the “true” light in John 1: 9). He is tapping into a long line of unfolding Biblical revelation. In Genesis 49: 24, the Lord God is the true Shepherd of Israel who leads Joseph like a flock (Psalm 80: 2). • Jesus adds a new dimension to the meaning of the true, or good shepherd, and gives the first essential characteristic: willingness to lay down his life for his sheep. Hebrew shepherds frequently risked their lives for their sheep. Jesus not only risked His life, He laid it down willingly. There is a strong emphasis on the value of the individual sheep to Him; quite unrelated to the commercial value, (if we keep to the image). Verse 12 A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them. In the rest of this section of His teaching, Jesus distinguishes Himself from those who may appear to be shepherds but who in fact are not “true” shepherds. So, what is the difference between the “hired hand” and Himself? Ownership! Jesus on several occasions talked of His disciples as those who had been given to Him by His Father. He is talking about a special relationship at a very special level and He would never, ever, ever, abandon His flock. Why? The answer comes at the end of verse 13. Verse 13 This is because he works for pay and has no concern for the sheep. Jesus is devoted to His flock in a loving, affectionate, personal relationship. The hired hand however, “cares nothing” for the sheep. This not only explains why he can abandon the sheep, but also emphasises the point of difference between him and the ideal shepherd. Verse 14 I am the good shepherd, and I know mine and mine know me, Again Jesus repeats the key concept: “I am the good shepherd”. He now expands His second claim. He is the true shepherd because He knows His sheep and is known by them. This mutual knowledge gives rise to mutual confidence and willing obedience. To “know” in the Hebrew, Biblical meaning of the word has several aspects, all of which are active components of that meaning: • it refers of the knowledge taken in • it means complete and absolute understanding on God’s part • it signifies relationship between, or some connection • it expresses value and importance of what is known • it suggests approval. Jesus implies, “I know my sheep — I know and understand their hearts, wishes, purposes, and circumstances. These things are all important to me and I approve of them”. Verse 15 just as the Father knows me and I know the Father; and I will lay down my life for the sheep. In the same breath, Jesus explains a great treasure of His teaching. The knowledge of sheep and shepherd is an extension of the mutual knowledge of the Father and the Son. So He communicates to His followers His knowledge of the Father. (He is talking of likeness, which is what is important, not equality). Jesus is talking, in fact about the “fold” of the Holy Trinity — which is the fountain of all pure love and knowledge which God’s creatures have for one another. Life in the Good Shepherd’s flock is indeed God’s way of including us in the mutual love of the Holy Trinity. That is why Jesus quickly adds, “and I lay down my Life for the sheep”. That is, I lay down my life for the sake of this shared existence between sheep and shepherd, Son and Father. Verse 16 I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd. But Jesus has the same affection and loving concern for sheep “that are not of this flock”. They are His, just the same. When He says “I must bring them also”, He conveys pressing urgency, depth of concern and equal commitment to satisfying their needs. The way to eternal life is the same for those in or beyond the flock He is talking about: All must have the opportunity to hear Jesus’ voice as the voice of God and respond with faith. When Jesus says, “I must bring them also”, He means impel, not compel; to lead along, to take with one, to bear with. As a shepherd, He leads and does not drive! He is with His flock at all times, and never leaves them unattended. Through the gift of the Holy Spirit this presence is maintained, but at a high cost, as He has twice reminded them. (That is, He laid down His life, of His own free will. No one took it from Him.) This is so important, Jesus repeats it. Verse 17 and 18 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.” Again we are brought back to the mutual love of the Father and Son: and it rests on Jesus’ complete obedience, in laying down His life, taking it up again, and sharing it with His “flock” through the gift of Himself in the spirit. May we also, through the Spirit of Christ, share in the fullness of life which can be ours on account of the dedication of Jesus to God’s holy will. We may find it worthwhile to note specifically where, on several occasions in His teaching, our Lord made it clear that no one takes His life: “I lay down my life in order to take it up again.” Conclusion Throughout the two, millennia of the Church, Christians have always rejoiced that Jesus calls people in the first instance not to an ideology, a doctrine, nor a system of thought or even religious practice, important though all of these are. He calls them first to Himself. This unique passage is about our calling to enter into the love and life of the Holy Trinity — model of all true communities. This is the true fulfilment of all that God has promised His people, and as the Good Shepherd explains, He has been commanded to make sure it happens. How does this help us to understand Christian Prayer and Meditation? In this passage, an enormous responsibility is laid on the shoulders of the True Shepherd. There is only one word to indicate the responsibility of those in the shepherd’s care. If the sheep are to belong to His flock; if they are to know the Shepherd, then they must “listen” to His voice. In this context, it is not the sound to which they must be attuned, but rather to what He is saying! Prayer and meditation, as taught here, is the ancient and venerable practice of listening to what God says in and through his WORD — and for us that is Jesus: Word made flesh (John 1: 14). This requires disciplined training. It takes time, energy, and talent, however God apportions these to us. We may think we are not very good at it, but there is no command in all Scripture that we must succeed. We are simply called to participate in the mutual loving and knowing of the Father and the Son. This is one of the great treasures of Jesus’ teaching. This is prayer supreme, and every Christian is invited to take their place in it. All may. All can — if they listen. We invite you to browse through our sections called “Scripture Meditation” which can help develop the skills of listening in prayer and meditation. We close with the personal reflection of a very fine writer. A Personal Reflection M. F. Sadler The Truth has said of Himself, “I am the good shepherd.” All love, care, providence, devotion, watchfulness, that is in earth or in heaven, in the ministry of men or of angels, is but a reflection or participation of that which is in Him. Surely but the vision of His presence in heaven can exceed the revelation of Himself. These words have taken so deep a hold of the hearts of His people, that from the beginning they passed into a common title for their exalted Head. It was the symbol under which, in times of persecution, His Presence was shadowed forth. It was sculptured on the walls of sepulchres and catacombs, it was painted in upper chambers and in oratories, it was traced upon their sacred books, it was graven on the vessels of the altar. The image of The Good Shepherd has expressed, as in a parable, all their deepest affections, fondest musings, most docile obedience, most devoted trust. It is a title in which all other titles meet, in the light of which they blend and lose themselves: Priest, Prophet, King, Saviour, and Guide are all summed up in this one — more than royal, paternal, saving Name. It recalls in one word all the mercies and loving-kindness of God to His people of old, when the Shepherd of Israel made His own people ‘to go forth like sheep, and guided them in the wilderness like a flock’. (Manning) From “The Commentary on St. John” By M. F Sadler (George Bell & Sons 1883) Blessed be the Holy Name of God! Shalom! Further Reading For those who would like a detailed study resource on the readings for Sunday, please visit: Agape Bible Study — Fourth Sunday of Easter ― Year B If you require only the section on the Gospel reading, just scroll down the page. To view all the material on the Agape website please visit: This website is highly recommended: Click here for a printable copy of these reflections Click here for a printable copy of the Easter Prayer
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Jedna slika iz običnog života Kristu služi da iskaže svoju veliku ljubav prema nama... U ono vrijeme: Reče Isus: »Ja sam pastir dobri. Pastir dobri život svoj polaže za ovce. Najamnik – koji nije pastir i nije vlasnik ovaca – kad vidi vuka gdje dolazi, ostavlja ovce i bježi, a vuk ih grabi i razgoni: najamnik je i nije mu do ovaca. Ja sam pastir dobri i poznajem svoje i mene poznaju moje, kao što mene poznaje Otac i ja poznajem Oca i život svoj polažem za ovce. Imam i drugih ovaca, koje nisu iz ovog ovčinjaka. I njih treba da dovedem i glas će moj čuti i bit će jedno stado, jedan pastir. Zbog toga me i ljubi Otac što polažem život svoj da ga opet uzmem. Nitko mi ga ne oduzima, nego ja ga sam od sebe polažem. Vlast imam položiti ga, vlast imam opet uzeti ga. Tu zapovijed primih od Oca svoga.« (Iv 10,11-18) Crkva na IV. Vazmenu nedjelju stavlja zanimljiv i omiljen ulomak iz Ivanova evanđelja o Isusu – Dobrom Pastiru. Jedna slika iz djetinjstva koje se dobro sjećam je ta da sam vidio mnoge pastire koji su čuvali svoje stado, čak sam u nekoliko navrata na selu to i iskusio. Tako da ovu sliku koju Isus uzima, vjerujem – kao i još dosta vas koji ovo čitate – mogu predočiti. On i uzima slike iz konkretnog života da bi ga ljudi mogli lakše razumjeti. Već tu vidimo Božju veličinu i poniznost, mi ljudi često se želimo pohvaliti svojim znanjem, uspoređivati se s raznim znanstvenicima, filozofima, sportašima, a kad bi nam netko rekao da smo „čobani“ ili ovce, vjerojatno bismo se uvrijedili. Bog, koji je Gospodar i Stvoritelj čitavog svemira kako vjerujemo, sebe predstavlja baš tako. U Isusovo vrijeme bilo je mnogo pastira, vjerujem da je bilo i najamnika koji su obavljali taj posao za novac. Teško je zamisliti da bi netko tko ima veliko stado bio spreman umrijeti za jednu ovcu. On tu čini razliku od svih pastira, spreman je umrijeti za svoje stado, na koncu to i čini, ne samo za svoje, nego da život svoj dade kao otkupninu za mnoge (Mt 20,28). Jasno vidimo da je to za Njega vrhunac ljubavi, dati život svoj za druge (na još jednom mjestu: Veće ljubavi nitko nema od ove, da tko život svoj položi za svoje prijatelje (Iv 15,13)). Već u Starom Zavjetu kod proroka Ezekiela u 34. poglavlju nalazi se proroštvo o Pastiru kada Gospodin govori: Ja ću potražiti ovce svoje i sam ću ih pasti. (r. 11) Isus čak nadilazi tu rečenicu, ne samo da će on štititi svoje stado nego čak govori da će položiti život za njih. Također, ovdje se spominje da postoje ovce koje su iz drugog ovčinjaka, što nas može pomalo i zbuniti. Što je to Njegovo stado? Možemo li pripadati tjelesno Kristovom ovčinjaku, a istovremeno biti izvan njega? Možemo. Da bi bolje razumjeli što znači ovčinjak, moramo razbiti uobičajenu sliku institucije. Kristov ovčinjak je duhovne dimenzije. Pripadnost instituciji i činjenje vanjskih gesta jako je važno. Međutim, ako to nije povezano s našom nutrinom ne čini nas pripadnicima Isusovog ovčinjaka. To možemo vidjeti na primjeru farizeja. Ako čitamo Novi Zavjet, primjećujemo da Krist nije imao problema s dovođenjem grešnika u svoj ovčinjak. Najveći problem su bili oni koji su držali da su već u ovčinjaku, a srce im je bilo daleko od njega. Zapravo, možemo izgledati kao Božje ovce, a u nutrini biti vukovi koji napadaju ovce. Ova nedjelja je također posvećena i molitvi za duhovna zvanja. Je li važnije moliti za nova zvanja ili za one koji su već pošli tim putem? Mislim da je oboje jako važno, moliti za nova duhovna zvanja, ali i za nas koji smo već krenuli tim putem po primjeru Dobrog Pastira. Svatko se od nas može zapitati, bi li kao Krist umro danas za svoje stado? Nažalost pastir danas može postati najamnik kojeg Isus spominje u prispodobi. U ovom vremenu materijalizma, tehnologije, iskrivljenih vrijednosti, čak i onaj koji je krenuo za Kristom lako može postati upravo najamnik, da mu se čuvanje stada pretvori u posao. Zato je potrebno moliti Gospodina za pozvane u Crkvi, da svojim životom svjedoče Krista i da im On bude mjerilo. Tu možemo uzeti primjer našega sv. Franje. On nikoga nije molio da ide za njim, ali su ljudi u njemu prepoznali istinskog pastira, pa i danas nakon toliko godina po njegovom primjeru kreću za Kristom. Ovo se ne odnosi samo na svećenike, nego na svakog čovjeka koji želi staviti Isusa u središte svoga života. U svojoj obitelji, na poslu, među prijateljima, gdje god djeluješ možeš biti jedan od ovih likova iz prispodobe. Isus nije nasilan,dao nam je slobodu da sami izaberemo što ćemo biti. Kojega god lika izabrali, budimo originalni. Samo takvi možemo spoznati i priznati sebi da smo ponekad ili uvijek u nekom drugom stadu. Pastir Dobri nas i takve čeka!