Fourth Sunday of Easter (Cycle A) "Good Shepherd Sunday"
The Good ShepherdLectionary: 49
So we have reached the mid-point of the Easter Season and come to what is unofficially known as “Good Shepherd Sunday” because every year at this time we read from John 10, the famous “Good Shepherd Discourse.” For the most part, the readings are focused around the idea of Jesus Christ as our divine Shepherd. But what is a shepherd like?
Now, let’s be honest: most of us have never actually spent much time with a literal sheep. We tend to romanticize them as fluffy, docile creatures on greeting cards. Case in point, despite having midwestern farmers as parents, my experience with sheep is limited to petting zoos and the movie Babe … where except for a very talented pig, Shepherds often drive sheep in different directions using dogs to intimidate them. My daughter, on the other hand, has cared for sheep as part of her pre-vet program at UMass, and she assures me that sheep can be extremely stubborn, easily distracted, and often afraid of their own shadow … which is why sheepdogs are so effect.
But in Eastern cultures, shepherds don’t “drive” the sheep with dogs; they lead them. The shepherd walks in front, and the sheep follow, having learned to respond to the sound of his voice signals. It is commonly believed that two shepherds could mix their flocks in the same pen (or sheepfold) overnight, and in the morning, one shepherd could collect his entire flock from the mixed group simply by making his distinctive call. It really was something more akin to “sheep whispering.” This makes shepherding in the ancient Near East a much more personal affair than in our modern Western culture.
This is because, in ancient times, the family often depended upon sheep for survival. A large part of their diet was milk and cheese. Their clothing and tents were made of wool and skins. Occasionally they ate the meat. Their social position often depended upon the well-being of their flock. Their family honor might even depend upon defending the flock.
So when we think of a shepherd in the Old Testament, we should think of a man who spends his whole life with his sheep, taking care of them, raising them, loving them, healing them and, most of all, protecting them from all harm. This is why the shepherd-flock metaphor is so clearly the dominant biblical metaphor for the leadership of God’s people through out both the Old and New Testaments (It actually appears around 500 times in Scripture). In fact, The Old Testament uses shepherd imagery not only for God, but also for the leaders God chooses — the patriarchs, prophets, judges, and kings. The shepherd is the model for authentic leadership: one who guides, protects, feeds, and sacrifices for the flock.
Therefore it shouldn’t surprise anyone that the founder of the Jewish people, the chosen people of God, Abraham was, of course, a shepherd. And what was his son Isaac? A shepherd. And what was his son Jacob? A shepherd. Even Moses spend 40 years as a shepherd in Midian. Of course David is the most explicit shepherd-leader in the Old Testament … and he becomes the gold standard for kingship — and the foundation for the messianic promise of a future shepherd from his line. Unfortunately, most of Israel’s kings did not follow David’s example … so we also find God appointing Prophets like Jeremiah, Ezekiel, and Micah to be spiritual shepherds when political shepherds fail … to warn against bad shepherding! In Ezekiel 34, God declares …
“Woe to the shepherds of Israel who have been pasturing themselves! […] You did not strengthen the weak nor heal the sick nor bind up the injured. You did not bring back the stray or seek the lost but ruled them harshly and brutally.”
The prophet Jeremiah also gives some indicators of bad and good shepherds. Bad shepherds cause terror. Good shepherds provide safety. Bad shepherds scatter. Good shepherds gather. Bad shepherds wound. Good shepherds heal. Bad shepherds destroy (or kill). Good shepherds grow. Bad shepherds neglect. Good shepherds tend.
Saul as God’s first anointed King of Israel was a good shepherd … until he wasn’t … when leadership became marked by fear, self-reliance, and a failure to protect and guide his people according to God's instructions.
The wise King Solomon was also a good shepherd … until he wasn’t … when, at the end of his reign, he transformed from a humble leader into an oppressive, self-serving ruler.
Even King David, the model of the Good Shepherd, had his own fall from Grace … But the primary difference between David and other "bad shepherds" … was his heart for repentance. While Saul often made excuses, David’s failures resulted in deep public confession and prayers for a "clean heart.” We hear David’s cry in Psalm 51 …
“Have mercy on me, O God, according to your merciful love […] blot out my my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin!”
And that brings us back to our Gospel reading today. The chapter we have just now started is closely connected with the preceding one, both spoken in direct reference to the blind teachers of the Jewish Church.
Still addressing the Pharisees from the previous chapter, Jesus introduces two opposing parties: a thief and robber against the shepherd. He first contrasts them with regard to entering the sheepfold, which is a pen constructed either from stone or other natural materials in the countryside, or as part of a domestic dwelling space. The thief does not go in through the gate, but climbs over elsewhere. Again … with the experience of ancient pastoral life as a background to Jesus’ contrasting two ways in which people might “come” to the sheep … the spiritual leaders of the time could not help but understand the reference. There is nothing life-giving about those who have come before Jesus claiming to be shepherds, but who are, in fact, thieves and robbers who come only to steal, kill, and destroy. Such a characterization of a person suggests a desire to exploit the sheep for their own personal benefit.
This creates a contrast between Jesus and the Pharisees as spiritual leaders. Whereas the Pharisees angrily “threw . . . out” the formerly blind man from the Synagogue, Jesus leads his sheep out to good pasture, to eternal life (10:9, 28). "I came so that they might have life and have it more abundantly" (John 10:10).
But it is not only our spiritual leaders who are called to be good shepherds. Each of us can become a good shepherd in our own environment, be it as parents, teachers, friends or simply as fellow human beings … because being a good shepherd is about loving one another, being there for one another and supporting one another, especially in difficult times.
As St Peter reminds us in our second reading, the "Abundant life" doesn't mean a life without suffering. However, in that passage St. Peter also encourages Christians to follow the example of Jesus Christ, even in the face of persecution. In fact, persecution is the assumed “default state” of the Church in most of the New Testament, with times of peace and tranquility being exception rather than the rule. So the "Abundant life" means a life of meaning, connection, and resilience. It’s the difference between merely surviving the day and truly living within it.
And like the shepherd who looks after his flock, we are also dependent on each other. With our words, and actions, and by example, we are called to spread the message and help people around us discover the "more abundant life" that Jesus wants to give them. We are called to be there for each other, to support each other and to move forward together.
In the Bible, we find numerous examples of how important it is to stand up for, and support, one another. Jesus himself taught us to love and serve one another. He said: "Love one another as I have loved you" (John 15:12). These words remind us that true greatness lies not in self-fulfillment, but in serving others and working for their good.
In a world that is often characterized by selfishness, violence and indifference, we need good shepherds more than ever who will care for their flock and lead them on the right path … This is why we pray today for vocations … for priests, missionaries, consecrated men & women - for all those called to be full-time agents of Christ's Kingdom in a suffering and needy world.
But we also want to rethink our own attitudes, and to remember what really matters: community, solidarity, and the willingness to be there for one another. Because only together can we bring about true change and shape a better future, following the example of our Lord Jesus Christ, who is The Good Shepherd.
Lectionary: 49
Reading 1 - Acts 2:14a, 36-41
Responsorial Psalm - Psalm 23: 1-6
Reading 2 - 1 Peter 2:20b-25
Alleluia - John 10:14
Gospel - John 10:1-10
I am the good shepherd, says the Lord!
So we have reached the mid-point of the Easter Season and come to what is unofficially known as “Good Shepherd Sunday” because every year at this time we read from John 10, the famous “Good Shepherd Discourse.” For the most part, the readings are focused around the idea of Jesus Christ as our divine Shepherd. But what is a shepherd like?
Now, let’s be honest: most of us have never actually spent much time with a literal sheep. We tend to romanticize them as fluffy, docile creatures on greeting cards. Case in point, despite having midwestern farmers as parents, my experience with sheep is limited to petting zoos and the movie Babe … where except for a very talented pig, Shepherds often drive sheep in different directions using dogs to intimidate them. My daughter, on the other hand, has cared for sheep as part of her pre-vet program at UMass, and she assures me that sheep can be extremely stubborn, easily distracted, and often afraid of their own shadow … which is why sheepdogs are so effect.
But in Eastern cultures, shepherds don’t “drive” the sheep with dogs; they lead them. The shepherd walks in front, and the sheep follow, having learned to respond to the sound of his voice signals. It is commonly believed that two shepherds could mix their flocks in the same pen (or sheepfold) overnight, and in the morning, one shepherd could collect his entire flock from the mixed group simply by making his distinctive call. It really was something more akin to “sheep whispering.” This makes shepherding in the ancient Near East a much more personal affair than in our modern Western culture.
This is because, in ancient times, the family often depended upon sheep for survival. A large part of their diet was milk and cheese. Their clothing and tents were made of wool and skins. Occasionally they ate the meat. Their social position often depended upon the well-being of their flock. Their family honor might even depend upon defending the flock.
So when we think of a shepherd in the Old Testament, we should think of a man who spends his whole life with his sheep, taking care of them, raising them, loving them, healing them and, most of all, protecting them from all harm. This is why the shepherd-flock metaphor is so clearly the dominant biblical metaphor for the leadership of God’s people through out both the Old and New Testaments (It actually appears around 500 times in Scripture). In fact, The Old Testament uses shepherd imagery not only for God, but also for the leaders God chooses — the patriarchs, prophets, judges, and kings. The shepherd is the model for authentic leadership: one who guides, protects, feeds, and sacrifices for the flock.
Therefore it shouldn’t surprise anyone that the founder of the Jewish people, the chosen people of God, Abraham was, of course, a shepherd. And what was his son Isaac? A shepherd. And what was his son Jacob? A shepherd. Even Moses spend 40 years as a shepherd in Midian. Of course David is the most explicit shepherd-leader in the Old Testament … and he becomes the gold standard for kingship — and the foundation for the messianic promise of a future shepherd from his line. Unfortunately, most of Israel’s kings did not follow David’s example … so we also find God appointing Prophets like Jeremiah, Ezekiel, and Micah to be spiritual shepherds when political shepherds fail … to warn against bad shepherding! In Ezekiel 34, God declares …
“Woe to the shepherds of Israel who have been pasturing themselves! […] You did not strengthen the weak nor heal the sick nor bind up the injured. You did not bring back the stray or seek the lost but ruled them harshly and brutally.”
The prophet Jeremiah also gives some indicators of bad and good shepherds. Bad shepherds cause terror. Good shepherds provide safety. Bad shepherds scatter. Good shepherds gather. Bad shepherds wound. Good shepherds heal. Bad shepherds destroy (or kill). Good shepherds grow. Bad shepherds neglect. Good shepherds tend.
But it is not always easy to see the who is the Good Shepherd and who is the Bad Shepherd ...
Saul as God’s first anointed King of Israel was a good shepherd … until he wasn’t … when leadership became marked by fear, self-reliance, and a failure to protect and guide his people according to God's instructions.
The wise King Solomon was also a good shepherd … until he wasn’t … when, at the end of his reign, he transformed from a humble leader into an oppressive, self-serving ruler.
Even King David, the model of the Good Shepherd, had his own fall from Grace … But the primary difference between David and other "bad shepherds" … was his heart for repentance. While Saul often made excuses, David’s failures resulted in deep public confession and prayers for a "clean heart.” We hear David’s cry in Psalm 51 …
“Have mercy on me, O God, according to your merciful love […] blot out my my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin!”
And that brings us back to our Gospel reading today. The chapter we have just now started is closely connected with the preceding one, both spoken in direct reference to the blind teachers of the Jewish Church.
Still addressing the Pharisees from the previous chapter, Jesus introduces two opposing parties: a thief and robber against the shepherd. He first contrasts them with regard to entering the sheepfold, which is a pen constructed either from stone or other natural materials in the countryside, or as part of a domestic dwelling space. The thief does not go in through the gate, but climbs over elsewhere. Again … with the experience of ancient pastoral life as a background to Jesus’ contrasting two ways in which people might “come” to the sheep … the spiritual leaders of the time could not help but understand the reference. There is nothing life-giving about those who have come before Jesus claiming to be shepherds, but who are, in fact, thieves and robbers who come only to steal, kill, and destroy. Such a characterization of a person suggests a desire to exploit the sheep for their own personal benefit.
This creates a contrast between Jesus and the Pharisees as spiritual leaders. Whereas the Pharisees angrily “threw . . . out” the formerly blind man from the Synagogue, Jesus leads his sheep out to good pasture, to eternal life (10:9, 28). "I came so that they might have life and have it more abundantly" (John 10:10).
But it is not only our spiritual leaders who are called to be good shepherds. Each of us can become a good shepherd in our own environment, be it as parents, teachers, friends or simply as fellow human beings … because being a good shepherd is about loving one another, being there for one another and supporting one another, especially in difficult times.
As St Peter reminds us in our second reading, the "Abundant life" doesn't mean a life without suffering. However, in that passage St. Peter also encourages Christians to follow the example of Jesus Christ, even in the face of persecution. In fact, persecution is the assumed “default state” of the Church in most of the New Testament, with times of peace and tranquility being exception rather than the rule. So the "Abundant life" means a life of meaning, connection, and resilience. It’s the difference between merely surviving the day and truly living within it.
And like the shepherd who looks after his flock, we are also dependent on each other. With our words, and actions, and by example, we are called to spread the message and help people around us discover the "more abundant life" that Jesus wants to give them. We are called to be there for each other, to support each other and to move forward together.
In the Bible, we find numerous examples of how important it is to stand up for, and support, one another. Jesus himself taught us to love and serve one another. He said: "Love one another as I have loved you" (John 15:12). These words remind us that true greatness lies not in self-fulfillment, but in serving others and working for their good.
In a world that is often characterized by selfishness, violence and indifference, we need good shepherds more than ever who will care for their flock and lead them on the right path … This is why we pray today for vocations … for priests, missionaries, consecrated men & women - for all those called to be full-time agents of Christ's Kingdom in a suffering and needy world.
But we also want to rethink our own attitudes, and to remember what really matters: community, solidarity, and the willingness to be there for one another. Because only together can we bring about true change and shape a better future, following the example of our Lord Jesus Christ, who is The Good Shepherd.
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