Living For Others
Preaching
The Parables Of Jesus
Applications For Contemporary Life
"I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away -- and the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. For this reason 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 of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father."
Theme
Discipleship, the daily walk in the footsteps of Jesus, is both a privilege and a challenge. To have the opportunity to assist the Son of God in his work to reclaim the world for the Father should make all people feel wonderful and empower them to seek great heights in their daily endeavors. Yet we know that it is not easy to be a disciple; the road we walk is often strewn with many obstacles that are difficult to negotiate. The image of Jesus as the Good Shepherd brings encouragement amidst the sea of despair in contemporary life. Jesus' selfless action of laying down his life for all people strenghtens our determination to continue walking the road, following the one whose life we seek to imitate and whose presence in heaven we desire.
Spiritual Food For The Journey
The Good Shepherd, Jesus Christ, our brother, friend, and Lord, beckons us to walk in his footsteps. In order to follow Jesus we must be willing to sacrifice, to live more fully for others in all that we say and do. Discipleship, living for others, begins with an attitude. First, we must treat all people with human dignity. We are called to care for our brothers and sisters with respect and love. Secondly, we must treat all people equally. Race, religion, sex, creed -- these should have no bearing on the way we understand and receive others. We are all brothers and sisters, children of God, who are equal in God's eyes. Lastly, we must show fraternity in our relationship with one another. Living in community, sharing our lives, thoughts and prayers -- this is being fraternal, this is living for others.
Living for others continues with our actions. Through our common baptismal call we are asked to lead lives of service, especially to the poor and those who have little or no voice in our world. We are challenged to lead lives of ministry. It may be formal ministry as a full-time person at a parish or church-related organization. For most, however, our lives of ministry are less formal, but equally important. In the church we live for others by ministry, through our participation in the liturgical celebration, efforts to assist the poor, and other service-related projects and organizations. In the community we live for others through local government, fraternal organizations, and volunteer work. Living lives of self-giving and sacrifice -- this is ministry. Parents living for their children, families visiting elder members in hospitals and nursing homes, people giving their time and talent so others may share their abundance -- these are all examples of living for others. This is participating in the divine.
Jesus, our brother, friend, and Lord, lived totally for others. Jesus freely laid down his life for us. Why? Because he loved us and wanted to share himself with us. Jesus the Good Shepherd asks us to live our lives in a similar manner. Jesus asks us to live for others in attitude, in word, and in action. Jesus asks us to love, especially those we find most difficult to love. Jesus asks us to lay down our lives, through service, ministry, and sacrifice. If we live for others, if we love, if we lay down our lives, then we participate in the divinity of Jesus and make the resurrection a reality in contemporary society.
Application Of The Parable To Contemporary Life
Sermon Openings
1. How does one define the concept of divinity? We might begin by some description of the aspects of being divine. The divine is infinite; the divine is omnipotent and omniscient. These ideas help to describe divinity, but they don't do much to define it. We need something to which we can relate so as to understand the concept of the divine.
The best answer to our original question for me is to speak in terms of participation in the divine. Thus, one can ask the question, how can one seek to be divine-like? An answer which appeals to me is -- to the degree that we live for others is the degree to which we participate in the divine. We can give many examples of this idea. There is a dramatic example in the life of Saint Maximilian Kolbe. Kolbe was a Franciscan friar who ministered as a publisher and writer. He was sent to the Auschwitz death camp during World War II. There he laid down his life, volunteering to die for another prisoner, who happened to be a family man. Another dramatic example is one I saw on television many years ago. In the so-called "Ironman" competition held annually in Hawaii, where one swims two miles, bikes over 150 miles, and then finishes with a 26.2 mile marathon run, one competitor participated in and finished the race with his crippled son strapped to his back. He ran, biked, and swam for his son.
There are more famous examples of living for others. In his "I have a dream" speech presented on the Washington Mall in August 1963, Martin Luther King, Jr., expressed the hopes which he shared and lived for in creating a more just world for all. John F. Kennedy, in his inaugural address said, "Ask not what your country can do for you, ask what you can do for your country."
There are incalculable routine and ordinary ways in which people live for others, yet maybe they are the most profound because they are everyday events. People who donate time to work in a soup line, a youngster who shares her sandwich with a child who has none, parents who sacrifice time, energy, and resources out of love for their children. To the extent that we live for others is the extent to which we participate in the divine.
Jesus was divine and thus he lived totally for others. In the Gospel we hear a familiar story and a powerful image of Jesus as the Good Shepherd who lays down his life for others.
2. "When Christ calls a man, he bids him come and die." These words of Dietrich Bonhoeffer, the famous Lutheran theologian and pastor, challenge our world and its sensibility. The words were written in 1937 in a book which has been influential in the life of many, including myself, The Cost of Discipleship. As his words suggest, the cost of following Jesus, the cost of discipleship, is very high -- in fact, it will cost us our very lives.
Most people do not want to think about the cost of following the Lord. To think of the cost may be very frightening. The cost of following the Lord, the cost of discipleship, may be more than we are willing or able to pay. Dietrich Bonhoeffer knew the cost of discipleship; he paid the ultimate price. During the period of Nazi rule in Germany Bonhoeffer spoke out against the tyranny, the anti-Semitism, the insanity. He was imprisoned and eventually executed shortly before the end of the World War II by executive order of Heinrich Himmler on April 9, 1945.
Calculating the cost of discipleship, the cost of following Christ, is something each Christian is called to do. The movie Field of Dreams, produced several years ago, well illustrates this need in our lives. In the movie we are introduced to a family who lives in the Midwest. The parents are products of the Berkeley free-speech movement of the 1960s. They raise corn on a medium-sized farm. One day while walking in his cornfield, the father of the family hears a soft voice say to him, "If you build it, they will come." The voice speaks to the man several times over a long period of time. Eventually, the father comes to realize that the mysterious voice is referring to "Shoeless" Joe Jackson, a famous baseball player from the past, who was a favorite of the man. If the father, who is a great sports fan, will build a baseball field, Joe will come and play.
The man and his wife sit down and calculate the outlay. They make a plan to follow in order to build the field for Shoeless Joe and his teammates. They are forewarned of future problems. Their neighbors criticize them; they think it crazy to build a baseball field in the middle of a cornfield. Still, the couple understands the price that they must pay; they are willing to accept the cost. In the end the field is built, the players come, and the farm survives. The faith of the man in listening to the soft and mysterious voice made it all possible. The cost was high but the rewards were even greater.
Our Gospel today combines the words of Dietrich Bonhoeffer and the message of Field of Dreams and challenges us to ask, how much are we willing to pay to follow the Lord?
Points Of Challenge And Questions To Ponder
1. Is discipleship a non-negotiable aspect of our lives? Are our actions and words directed toward our overall efforts to walk in the footsteps of the Lord?
2. When people observe and hear us, what is the image they receive? Do they observe a good shepherd who works tirelessly for others, sacrificing self for the betterment of the whole?
3. Has the resurrection transformed us to a belief in the need for greater care for others? Can we live more fully for others in the small as well as the grand tasks of daily life?
4. Is our attitude in dealing with associates, neighbors, colleagues at work one of inclusivity or exclusivity? Are we welcoming in our words and actions? Do others feel comfortable seeking assistance from us or do they receive the "cold shoulder"?
5. How have we been doing in our tasks of caring for those whom God has given to us? Do we take our responsibility of being caregivers seriously? Can others count on us to "be there" for them or are people often disappointed in us and our lack of trustworthiness?
Exegesis And Explanation Of The Parable
Scholars debate how this famous passage of the Good Shepherd was created. Some see 10:1-5 as a parable and 10:7-18 as the parable's allegorical and perhaps secondary explanation. Proponents of this belief see this pericope as analogous to the relationship of the parable of the sower, Mark 4:1-9 and its interpretation in 4:13-20. There are several problems with this understanding, however. First, there is no one-to-one correspondence between figures in verses 1-5 and Jesus' words in verses 7-18. Many of the elements of the so-called parable, such as the gatekeeper and stranger, are ignored and new figures, the hired hand and wolf, introduced. Jesus uses pastoral imagery in verses 7-18, but its purpose is to move in a new direction.
Some scholars suggest a better comparsion of verses 7-18 is to the imagery of John chapter 6. In this chapter a series of "I am" statements is followed by theological expansion (6:35 with 36-40, 6:41 with 43-47, and 6:48 with 49-50). In John 6 Jesus' self-revelation is couched in language and images from the exodus tradition to demonstrate that Jesus is the true fulfillment of Moses' hopes. A similar use of language and imagery is at work in John 10:7-18. In reworking the Old Testament pastoral imagery, Jesus shows how he is the one who meets the needs of the sheep.
The image of the shepherd, central to this pericope, has been used in many ways in ancient writings. In Oriental and Greek antiquity, literature often compared a ruler with the shepherd and the people with the flock. In the Hebrew Scriptures the image of the shepherd is quite common. Prophets like Moses and kings like David are called good shepherds and the evil leaders of the people are referred to as bad shepherds. Israel is often described as the flock. The most important Old Testament image of the Good Shepherd is found in Ezekiel 34. Here Yahweh stongly condemns the rulers of Israel as tyrannous and negligent shepherds who have grossly abused their office, feeding themselves instead of the sheep. Now the hour of righteous judgment has come and Yahweh will intervene. The unworthy shepherds will be deposed and God will become personally responsible for the care of the sheep. Most Scripture experts agree that Ezekiel 34 was used as a source for the whole of John 10:1-21.
The image of the shepherd in the New Testament is largely dependent on Old Testament ideas. The idea of sheep without a shepherd of Mark 6:34 and Matthew 9:36 is found in Numbers 27:17. Mark 14:27, the shepherd who will be struck down, echoes Zechariah 13:7, where the death of the shepherd is necessary so that the flock may be purified. In his Messianic rule Jesus is referred to as the shepherd in 1 Peter 2:25, alluding to Isaiah 35:6 (as well as New Testament references Hebrews 13:20 and 1 Peter 5:4). The shepherd Messiah of Revelation 12:5 and 19:15 is found in Psalm 2:9.
The image of the shepherd in John 10, although in some ways corresponding to Old Testament images, is generally unique in its presentation. In John, as in the Hebrew Scriptures, the shepherd leads the flock (v. 4), guides it to pasture (v. 9), and protects the sheep from wolves (vv. 11-13). In John, however, there is no idea of the shepherd as a Messianic or kingly figure. Equally important is that the flock is not Israel, but his "own." John's idea of the reciprocal relationship between the shepherd and the sheep, described in the shepherd's call and the sheep hearing his voice (vv. 3-4), is absent in the Old Testament. These facts lead most scholars to conclude that the Johannine shepherd is either an original concept or is drawn from another tradition. Some exegetes suggest that the Gnostic tradition and its Mandaean literature is the source of this image, although others believe the ideas are original to John.
The Good Shepherd image is contrasted with the character of the hireling. The latter is portrayed in a totally negative light; he fails in his duty in times of danger. Similar images of a hireling as a poor shepherd are found in Ezekiel 34:5-6, 8-10, Jeremiah 23:1-3, and Zechariah 11:15, 17. The hired hand has no relationship with the sheep but rather works solely for pay and security. If this passage has any polemical overtones, then those Jews opposed to Jesus and the Christian community may be the ones singled out by John for condemnation. The Good Shepherd is portrayed as the one who loves and cares for the sheep. This Christological metaphor became a powerful and favorite symbol for Christians in the apostolic and Patristic periods.
The idea of the Good Shepherd who lays down his life for the flock is another critical aspect of the Johannine image. Although Palestinian shepherding practices may have called for a significant commitment, even to death, to the sheep, John's way of presenting this idea is so distinctive that the reader cannot help but hear in Jesus' words an allusion to his own death. Jesus' selfless act of love manifests the high point of his relationship with his flock, the people. For the simple yet profound reason that he knows and loves them, Jesus stakes the ultimate on their behalf. John makes it unmistakably clear that the Good Shepherd is voluntarily laying down his life in loving fulfillment and obedience to the Father's will. Jesus is the Suffering Servant of Isaiah 53:10-12 whose life is offered for the ransom of many. The evangelist wants his readers to understand that we are not to see Jesus as a shepherd and true ruler of his people who happens to lay down his life, but rather as the true ruler of God's people only because he freely chooses to sacrifice himself. Jesus' selfless action is part of his office; his reign in part consists of self-offering for those who govern. Through all of this Jesus remains as the servant of all.
A related idea to Jesus' self-sacrifice is its connection to the resurrection and obedience to the Father. In verses 17 and 18 Jesus mentions the unquestioned fact that the Father loves the Son in order to place context on the forthcoming events. In stating that he will lay down his life to take it up again, Jesus is demonstrating that the resurrection follows of necessity upon his self-sacrifice and, in fact, is intended to go with it. Jesus' death and resurrection are both part of the Father's mandate. Thus, the Lord fulfills God's promise as he does the Father's will. Jesus is the Good Shepherd not simply because of his relationship with the sheep but also because of his relationship with his Father.
Verses 17 and 18 focus on three important theological themes. First, Jesus' death is placed fully in the context of his relationship with the Father. Second, Jesus' free choice to lay down his life is an expression of obedience to God. Christ is not a victim in death, not a martyr, but rather has control of his destiny. Lastly, these verses point to the inseparability of Jesus' death and resurrection in the Johannine corpus. Jesus' work to build the Kingdom of God is incomplete until he returns to the Father through his resurrection and ascension. These verses point to the complete union of God and Jesus, a union which becomes explicit in 10:30: "The Father and I are one."
This passage in John's Gospel presents another new and important teaching on the universality of the Christian message. Verse 16 challenges the familiar eschatological expectation that only the twelve tribes of Israel will be gathered together from their diaspora state and reunited. Here John expresses the idea that the children of God will be gathered together under the one shepherd, Jesus Christ. Judaism, the religion of the chosen people, has been universalized; God's call is now proclaimed to all people. This new community of God will grow, while remaining undivided, into a single people in which the "other sheep" will not only be tolerated as late arrivals, but viewed as a gift. This verse is understood to be a very short summary of the central message of Romans 9-11, where Paul speaks of the Jews' rejection of the Messiah and the subsequent opportunity of salvation given to the Gentiles.
The shepherd discourse in John 10:11-18 provides the contemporary church with the opportunity to reflect on certain critical theological concepts. The church is first asked to attend to the Christological heart of its identity. The identity of the church cannot be separated from the identity of Jesus; it is thus inextricably linked to the Christological conversation. Secondly, this passage provides the opportunity to reassess the assumptions that accompany the use of shepherd and pastoral imagery with respect to church leaders. Finally, this discourse provides the church with a fresh vantage point from which to reflect on community practices. What responsibility do individual Christians have to live as Jesus' sheep? This passage challenges the Christian community to live out its life according to the model of community envisioned here by Jesus, a model grounded in the mutuality of love embodied in the relationship of Jesus and God.
Context Of The Parable
Context In The Church Year
The Easter season is an appropriate time to hear the message of the Good Shepherd. As the Good Shepherd, Jesus provides the perfect example of discipleship, a message that is clear, unmistakable, and universal. Self-sacrifice and obedience to the will of God are key elements of the role of any true disciple. The Good Shepherd posseses these attributes and exercises them for the benefit of his sheep. The resurrection of Jesus was the Lord's triumph over death that brought the possibility of eternal life to all people. In describing how the Good Shepherd has many flocks that he tends, the universality of the resurrection message is made clear. Christianity seeks to be inclusive, not exclusive. The actions of the Good Shepherd give us assurance of God's care for us. Rejoicing in the resurrection, we can simultaneously take consolation in God's abiding presence in our lives.
Context With Other Gospels
The image of the Good Shepherd is unique to John's Gospel. As described above, the Synoptics contain references to Israel as sheep and the concept of a shepherd as ruler, but the self-sacrificing nature of the Johannine image of Christ as the Good Shepherd illustrates the understanding of a shepherd in a new light. As with the whole of the fourth Gospel, this passage provides special insight and theological perspective. The necessity of Christ's sacrifice and eventual triumph over death and the universality of the Lord's call are critical aspects that make this passage significant for all Christians for all time.
Context With First And Second Lessons
First Lesson: Acts 4:5-12. Saint Peter was a man who was truly transformed by the resurrection. Before Christ's triumph over the grave Peter is portrayed by the Gospel evangelists as one who misunderstands, says the wrong things, is fearful, and most importantly denies the Lord three times in Christ's greatest hour of need. After the resurrection, however, Peter is a new man. He energetically goes forward and proclaims Jesus' message with no fear of the consequences of his actions. In this passage from the Acts of the Apostles Peter tells those assembled that it is his faith in Christ which allows him to heal others. There is no salvation in anyone but Jesus. He accuses the Jews of rejecting Jesus, the cornerstone.
Jesus, the Good Shepherd, showed us how to live for others. Peter, as a true disciple, took Jesus' words and actions to heart, transformed his life, and began to live for others. In curing the cripple he assisted an individual; in speaking out and announcing why he was able to perform a cure he broadcasts Jesus' universal message of love. We are encouraged to demonstrate discipleship, in imitation of Jesus and Peter.
Second Lesson: 1 John 3:16-24. Saint John's first epistle mirrors many of the themes of his Gospel. The concepts of discipleship and self-sacrifice illustrated by the Good Shepherd are present in this passage. John says that we come to understand love in observing Christ's selfless action in laying down his life for us. John goes on to challenge his readers to love in action and not merely to talk about it. We are only able to perform such service and be disciples by keeping focused on Christ and his command to love.
Discipleship lived well is never an easy road. The apostles knew this fact well; we should not be surprised. Encouraged by the example of Saint John and his inspiring words in this passage, we are armed and ready for future battles, doing our best to demonstrate our faith in Jesus, the one whom we serve.
Theme
Discipleship, the daily walk in the footsteps of Jesus, is both a privilege and a challenge. To have the opportunity to assist the Son of God in his work to reclaim the world for the Father should make all people feel wonderful and empower them to seek great heights in their daily endeavors. Yet we know that it is not easy to be a disciple; the road we walk is often strewn with many obstacles that are difficult to negotiate. The image of Jesus as the Good Shepherd brings encouragement amidst the sea of despair in contemporary life. Jesus' selfless action of laying down his life for all people strenghtens our determination to continue walking the road, following the one whose life we seek to imitate and whose presence in heaven we desire.
Spiritual Food For The Journey
The Good Shepherd, Jesus Christ, our brother, friend, and Lord, beckons us to walk in his footsteps. In order to follow Jesus we must be willing to sacrifice, to live more fully for others in all that we say and do. Discipleship, living for others, begins with an attitude. First, we must treat all people with human dignity. We are called to care for our brothers and sisters with respect and love. Secondly, we must treat all people equally. Race, religion, sex, creed -- these should have no bearing on the way we understand and receive others. We are all brothers and sisters, children of God, who are equal in God's eyes. Lastly, we must show fraternity in our relationship with one another. Living in community, sharing our lives, thoughts and prayers -- this is being fraternal, this is living for others.
Living for others continues with our actions. Through our common baptismal call we are asked to lead lives of service, especially to the poor and those who have little or no voice in our world. We are challenged to lead lives of ministry. It may be formal ministry as a full-time person at a parish or church-related organization. For most, however, our lives of ministry are less formal, but equally important. In the church we live for others by ministry, through our participation in the liturgical celebration, efforts to assist the poor, and other service-related projects and organizations. In the community we live for others through local government, fraternal organizations, and volunteer work. Living lives of self-giving and sacrifice -- this is ministry. Parents living for their children, families visiting elder members in hospitals and nursing homes, people giving their time and talent so others may share their abundance -- these are all examples of living for others. This is participating in the divine.
Jesus, our brother, friend, and Lord, lived totally for others. Jesus freely laid down his life for us. Why? Because he loved us and wanted to share himself with us. Jesus the Good Shepherd asks us to live our lives in a similar manner. Jesus asks us to live for others in attitude, in word, and in action. Jesus asks us to love, especially those we find most difficult to love. Jesus asks us to lay down our lives, through service, ministry, and sacrifice. If we live for others, if we love, if we lay down our lives, then we participate in the divinity of Jesus and make the resurrection a reality in contemporary society.
Application Of The Parable To Contemporary Life
Sermon Openings
1. How does one define the concept of divinity? We might begin by some description of the aspects of being divine. The divine is infinite; the divine is omnipotent and omniscient. These ideas help to describe divinity, but they don't do much to define it. We need something to which we can relate so as to understand the concept of the divine.
The best answer to our original question for me is to speak in terms of participation in the divine. Thus, one can ask the question, how can one seek to be divine-like? An answer which appeals to me is -- to the degree that we live for others is the degree to which we participate in the divine. We can give many examples of this idea. There is a dramatic example in the life of Saint Maximilian Kolbe. Kolbe was a Franciscan friar who ministered as a publisher and writer. He was sent to the Auschwitz death camp during World War II. There he laid down his life, volunteering to die for another prisoner, who happened to be a family man. Another dramatic example is one I saw on television many years ago. In the so-called "Ironman" competition held annually in Hawaii, where one swims two miles, bikes over 150 miles, and then finishes with a 26.2 mile marathon run, one competitor participated in and finished the race with his crippled son strapped to his back. He ran, biked, and swam for his son.
There are more famous examples of living for others. In his "I have a dream" speech presented on the Washington Mall in August 1963, Martin Luther King, Jr., expressed the hopes which he shared and lived for in creating a more just world for all. John F. Kennedy, in his inaugural address said, "Ask not what your country can do for you, ask what you can do for your country."
There are incalculable routine and ordinary ways in which people live for others, yet maybe they are the most profound because they are everyday events. People who donate time to work in a soup line, a youngster who shares her sandwich with a child who has none, parents who sacrifice time, energy, and resources out of love for their children. To the extent that we live for others is the extent to which we participate in the divine.
Jesus was divine and thus he lived totally for others. In the Gospel we hear a familiar story and a powerful image of Jesus as the Good Shepherd who lays down his life for others.
2. "When Christ calls a man, he bids him come and die." These words of Dietrich Bonhoeffer, the famous Lutheran theologian and pastor, challenge our world and its sensibility. The words were written in 1937 in a book which has been influential in the life of many, including myself, The Cost of Discipleship. As his words suggest, the cost of following Jesus, the cost of discipleship, is very high -- in fact, it will cost us our very lives.
Most people do not want to think about the cost of following the Lord. To think of the cost may be very frightening. The cost of following the Lord, the cost of discipleship, may be more than we are willing or able to pay. Dietrich Bonhoeffer knew the cost of discipleship; he paid the ultimate price. During the period of Nazi rule in Germany Bonhoeffer spoke out against the tyranny, the anti-Semitism, the insanity. He was imprisoned and eventually executed shortly before the end of the World War II by executive order of Heinrich Himmler on April 9, 1945.
Calculating the cost of discipleship, the cost of following Christ, is something each Christian is called to do. The movie Field of Dreams, produced several years ago, well illustrates this need in our lives. In the movie we are introduced to a family who lives in the Midwest. The parents are products of the Berkeley free-speech movement of the 1960s. They raise corn on a medium-sized farm. One day while walking in his cornfield, the father of the family hears a soft voice say to him, "If you build it, they will come." The voice speaks to the man several times over a long period of time. Eventually, the father comes to realize that the mysterious voice is referring to "Shoeless" Joe Jackson, a famous baseball player from the past, who was a favorite of the man. If the father, who is a great sports fan, will build a baseball field, Joe will come and play.
The man and his wife sit down and calculate the outlay. They make a plan to follow in order to build the field for Shoeless Joe and his teammates. They are forewarned of future problems. Their neighbors criticize them; they think it crazy to build a baseball field in the middle of a cornfield. Still, the couple understands the price that they must pay; they are willing to accept the cost. In the end the field is built, the players come, and the farm survives. The faith of the man in listening to the soft and mysterious voice made it all possible. The cost was high but the rewards were even greater.
Our Gospel today combines the words of Dietrich Bonhoeffer and the message of Field of Dreams and challenges us to ask, how much are we willing to pay to follow the Lord?
Points Of Challenge And Questions To Ponder
1. Is discipleship a non-negotiable aspect of our lives? Are our actions and words directed toward our overall efforts to walk in the footsteps of the Lord?
2. When people observe and hear us, what is the image they receive? Do they observe a good shepherd who works tirelessly for others, sacrificing self for the betterment of the whole?
3. Has the resurrection transformed us to a belief in the need for greater care for others? Can we live more fully for others in the small as well as the grand tasks of daily life?
4. Is our attitude in dealing with associates, neighbors, colleagues at work one of inclusivity or exclusivity? Are we welcoming in our words and actions? Do others feel comfortable seeking assistance from us or do they receive the "cold shoulder"?
5. How have we been doing in our tasks of caring for those whom God has given to us? Do we take our responsibility of being caregivers seriously? Can others count on us to "be there" for them or are people often disappointed in us and our lack of trustworthiness?
Exegesis And Explanation Of The Parable
Scholars debate how this famous passage of the Good Shepherd was created. Some see 10:1-5 as a parable and 10:7-18 as the parable's allegorical and perhaps secondary explanation. Proponents of this belief see this pericope as analogous to the relationship of the parable of the sower, Mark 4:1-9 and its interpretation in 4:13-20. There are several problems with this understanding, however. First, there is no one-to-one correspondence between figures in verses 1-5 and Jesus' words in verses 7-18. Many of the elements of the so-called parable, such as the gatekeeper and stranger, are ignored and new figures, the hired hand and wolf, introduced. Jesus uses pastoral imagery in verses 7-18, but its purpose is to move in a new direction.
Some scholars suggest a better comparsion of verses 7-18 is to the imagery of John chapter 6. In this chapter a series of "I am" statements is followed by theological expansion (6:35 with 36-40, 6:41 with 43-47, and 6:48 with 49-50). In John 6 Jesus' self-revelation is couched in language and images from the exodus tradition to demonstrate that Jesus is the true fulfillment of Moses' hopes. A similar use of language and imagery is at work in John 10:7-18. In reworking the Old Testament pastoral imagery, Jesus shows how he is the one who meets the needs of the sheep.
The image of the shepherd, central to this pericope, has been used in many ways in ancient writings. In Oriental and Greek antiquity, literature often compared a ruler with the shepherd and the people with the flock. In the Hebrew Scriptures the image of the shepherd is quite common. Prophets like Moses and kings like David are called good shepherds and the evil leaders of the people are referred to as bad shepherds. Israel is often described as the flock. The most important Old Testament image of the Good Shepherd is found in Ezekiel 34. Here Yahweh stongly condemns the rulers of Israel as tyrannous and negligent shepherds who have grossly abused their office, feeding themselves instead of the sheep. Now the hour of righteous judgment has come and Yahweh will intervene. The unworthy shepherds will be deposed and God will become personally responsible for the care of the sheep. Most Scripture experts agree that Ezekiel 34 was used as a source for the whole of John 10:1-21.
The image of the shepherd in the New Testament is largely dependent on Old Testament ideas. The idea of sheep without a shepherd of Mark 6:34 and Matthew 9:36 is found in Numbers 27:17. Mark 14:27, the shepherd who will be struck down, echoes Zechariah 13:7, where the death of the shepherd is necessary so that the flock may be purified. In his Messianic rule Jesus is referred to as the shepherd in 1 Peter 2:25, alluding to Isaiah 35:6 (as well as New Testament references Hebrews 13:20 and 1 Peter 5:4). The shepherd Messiah of Revelation 12:5 and 19:15 is found in Psalm 2:9.
The image of the shepherd in John 10, although in some ways corresponding to Old Testament images, is generally unique in its presentation. In John, as in the Hebrew Scriptures, the shepherd leads the flock (v. 4), guides it to pasture (v. 9), and protects the sheep from wolves (vv. 11-13). In John, however, there is no idea of the shepherd as a Messianic or kingly figure. Equally important is that the flock is not Israel, but his "own." John's idea of the reciprocal relationship between the shepherd and the sheep, described in the shepherd's call and the sheep hearing his voice (vv. 3-4), is absent in the Old Testament. These facts lead most scholars to conclude that the Johannine shepherd is either an original concept or is drawn from another tradition. Some exegetes suggest that the Gnostic tradition and its Mandaean literature is the source of this image, although others believe the ideas are original to John.
The Good Shepherd image is contrasted with the character of the hireling. The latter is portrayed in a totally negative light; he fails in his duty in times of danger. Similar images of a hireling as a poor shepherd are found in Ezekiel 34:5-6, 8-10, Jeremiah 23:1-3, and Zechariah 11:15, 17. The hired hand has no relationship with the sheep but rather works solely for pay and security. If this passage has any polemical overtones, then those Jews opposed to Jesus and the Christian community may be the ones singled out by John for condemnation. The Good Shepherd is portrayed as the one who loves and cares for the sheep. This Christological metaphor became a powerful and favorite symbol for Christians in the apostolic and Patristic periods.
The idea of the Good Shepherd who lays down his life for the flock is another critical aspect of the Johannine image. Although Palestinian shepherding practices may have called for a significant commitment, even to death, to the sheep, John's way of presenting this idea is so distinctive that the reader cannot help but hear in Jesus' words an allusion to his own death. Jesus' selfless act of love manifests the high point of his relationship with his flock, the people. For the simple yet profound reason that he knows and loves them, Jesus stakes the ultimate on their behalf. John makes it unmistakably clear that the Good Shepherd is voluntarily laying down his life in loving fulfillment and obedience to the Father's will. Jesus is the Suffering Servant of Isaiah 53:10-12 whose life is offered for the ransom of many. The evangelist wants his readers to understand that we are not to see Jesus as a shepherd and true ruler of his people who happens to lay down his life, but rather as the true ruler of God's people only because he freely chooses to sacrifice himself. Jesus' selfless action is part of his office; his reign in part consists of self-offering for those who govern. Through all of this Jesus remains as the servant of all.
A related idea to Jesus' self-sacrifice is its connection to the resurrection and obedience to the Father. In verses 17 and 18 Jesus mentions the unquestioned fact that the Father loves the Son in order to place context on the forthcoming events. In stating that he will lay down his life to take it up again, Jesus is demonstrating that the resurrection follows of necessity upon his self-sacrifice and, in fact, is intended to go with it. Jesus' death and resurrection are both part of the Father's mandate. Thus, the Lord fulfills God's promise as he does the Father's will. Jesus is the Good Shepherd not simply because of his relationship with the sheep but also because of his relationship with his Father.
Verses 17 and 18 focus on three important theological themes. First, Jesus' death is placed fully in the context of his relationship with the Father. Second, Jesus' free choice to lay down his life is an expression of obedience to God. Christ is not a victim in death, not a martyr, but rather has control of his destiny. Lastly, these verses point to the inseparability of Jesus' death and resurrection in the Johannine corpus. Jesus' work to build the Kingdom of God is incomplete until he returns to the Father through his resurrection and ascension. These verses point to the complete union of God and Jesus, a union which becomes explicit in 10:30: "The Father and I are one."
This passage in John's Gospel presents another new and important teaching on the universality of the Christian message. Verse 16 challenges the familiar eschatological expectation that only the twelve tribes of Israel will be gathered together from their diaspora state and reunited. Here John expresses the idea that the children of God will be gathered together under the one shepherd, Jesus Christ. Judaism, the religion of the chosen people, has been universalized; God's call is now proclaimed to all people. This new community of God will grow, while remaining undivided, into a single people in which the "other sheep" will not only be tolerated as late arrivals, but viewed as a gift. This verse is understood to be a very short summary of the central message of Romans 9-11, where Paul speaks of the Jews' rejection of the Messiah and the subsequent opportunity of salvation given to the Gentiles.
The shepherd discourse in John 10:11-18 provides the contemporary church with the opportunity to reflect on certain critical theological concepts. The church is first asked to attend to the Christological heart of its identity. The identity of the church cannot be separated from the identity of Jesus; it is thus inextricably linked to the Christological conversation. Secondly, this passage provides the opportunity to reassess the assumptions that accompany the use of shepherd and pastoral imagery with respect to church leaders. Finally, this discourse provides the church with a fresh vantage point from which to reflect on community practices. What responsibility do individual Christians have to live as Jesus' sheep? This passage challenges the Christian community to live out its life according to the model of community envisioned here by Jesus, a model grounded in the mutuality of love embodied in the relationship of Jesus and God.
Context Of The Parable
Context In The Church Year
The Easter season is an appropriate time to hear the message of the Good Shepherd. As the Good Shepherd, Jesus provides the perfect example of discipleship, a message that is clear, unmistakable, and universal. Self-sacrifice and obedience to the will of God are key elements of the role of any true disciple. The Good Shepherd posseses these attributes and exercises them for the benefit of his sheep. The resurrection of Jesus was the Lord's triumph over death that brought the possibility of eternal life to all people. In describing how the Good Shepherd has many flocks that he tends, the universality of the resurrection message is made clear. Christianity seeks to be inclusive, not exclusive. The actions of the Good Shepherd give us assurance of God's care for us. Rejoicing in the resurrection, we can simultaneously take consolation in God's abiding presence in our lives.
Context With Other Gospels
The image of the Good Shepherd is unique to John's Gospel. As described above, the Synoptics contain references to Israel as sheep and the concept of a shepherd as ruler, but the self-sacrificing nature of the Johannine image of Christ as the Good Shepherd illustrates the understanding of a shepherd in a new light. As with the whole of the fourth Gospel, this passage provides special insight and theological perspective. The necessity of Christ's sacrifice and eventual triumph over death and the universality of the Lord's call are critical aspects that make this passage significant for all Christians for all time.
Context With First And Second Lessons
First Lesson: Acts 4:5-12. Saint Peter was a man who was truly transformed by the resurrection. Before Christ's triumph over the grave Peter is portrayed by the Gospel evangelists as one who misunderstands, says the wrong things, is fearful, and most importantly denies the Lord three times in Christ's greatest hour of need. After the resurrection, however, Peter is a new man. He energetically goes forward and proclaims Jesus' message with no fear of the consequences of his actions. In this passage from the Acts of the Apostles Peter tells those assembled that it is his faith in Christ which allows him to heal others. There is no salvation in anyone but Jesus. He accuses the Jews of rejecting Jesus, the cornerstone.
Jesus, the Good Shepherd, showed us how to live for others. Peter, as a true disciple, took Jesus' words and actions to heart, transformed his life, and began to live for others. In curing the cripple he assisted an individual; in speaking out and announcing why he was able to perform a cure he broadcasts Jesus' universal message of love. We are encouraged to demonstrate discipleship, in imitation of Jesus and Peter.
Second Lesson: 1 John 3:16-24. Saint John's first epistle mirrors many of the themes of his Gospel. The concepts of discipleship and self-sacrifice illustrated by the Good Shepherd are present in this passage. John says that we come to understand love in observing Christ's selfless action in laying down his life for us. John goes on to challenge his readers to love in action and not merely to talk about it. We are only able to perform such service and be disciples by keeping focused on Christ and his command to love.
Discipleship lived well is never an easy road. The apostles knew this fact well; we should not be surprised. Encouraged by the example of Saint John and his inspiring words in this passage, we are armed and ready for future battles, doing our best to demonstrate our faith in Jesus, the one whom we serve.
