Hunger and Thirst (B 20 Sun 24; Jn 6:51-58)

 

Hunger and thirst are powerful forces.  Either one alone can shape our journey, especially on a spiritual level.  In the gospel readings for the past several Sundays, we have heard Jesus speak to this journey with deep understanding and compassion.  These readings show that Jesus acknowledges the spiritual hunger and thirst that all of us have, and that he longs to nourish our spiritual needs.  He expresses this longing in a most straightforward way when he says, “Come to me all you who labor and are burdened and I will give you rest” (Mt 11:28).  Jesus often described himself with such dramatic language to highlight the purpose for his life and mission on earth. 

This purpose is especially evident in the “I am” sayings:  I am the light of the world who dispels the darkness with the light of life (Jn 8:12); I am the good shepherd who leads his flock (Jn 10:11); I am the way, the truth and the life that leads to eternal life (Jn14:6).  Those who heard Jesus speak this way understood he was not speaking literally.  They accepted his language as symbolizing a spiritual truth.

Yet, many expressed a robust objection when Jesus referred to himself as the “bread of life come down from heaven” and that whoever eats this bread will live forever.  Those who heard this were confused and found his claim too difficult to accept.  In fact, many went away shaking their heads in disbelief when Jesus further claimed that, “unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.”  Not just any life, but eternal life is the promise, “For my flesh is true food, and my blood is true drink…whoever eats this bread will live forever” (Jn 6:53-55). 

Many of the disciples who first heard this teaching also found it too difficult and left Jesus behind, returning to their former way of life (Jn 6:66). This is a puzzling response from the very disciples who were also witness to some astonishing miracles by Jesus—feeding the multitude with a few loaves of bread and some fish; raising the dead to life; driving out demons; curing the incurable.  Thus, the difficulty with the bread of life teaching was not due to any misunderstanding or disbelief in Jesus’ ability to make good on his claim.  The disciples had difficulty because they knew that Jesus was no longer speaking metaphorically.  They knew he was speaking literally. 

Their difficulty thus concerned the radical promise of eternal life.  In their view, God is the only source of life, all life.  Thus, for Jesus to claim that he could give eternal life through his own body and blood was tantamount to claiming that he was God.  And that claim, from their perspective, was profound blasphemy. This perceived blasphemy on their part is why many of the disciples abandoned Jesus over the bread of life teaching.

The Twelve, however, remained with him.  When Jesus asks the Twelve whether they too wanted to leave, Peter’s response demonstrates the basis of their loyalty: “Master, to whom shall we go? You have the words of eternal life” (Jn 6:67-68).  These disciples remained because they believed that Jesus was the “Holy One of God” (Jn 6:69; cf. Mt 16:21, Mk 8:29, Lk 9:20).  This devotion gives no indication, however, that the Twelve found the “bread of life” teaching any less radical than those who left.

The picture that emerges at the Last Supper, however, is quite different.  When the Twelve gather with Jesus for the last time in the Upper Room, they hear him declare that the bread and wine are his body and blood.  Yet, they express no doubt or surprise over these words.  Nor is there any suggestion that any of them abandoned Jesus at this time because of what he said.  Rather, the disciples show trusting acceptance of his claim to be the very source of eternal life.  In fact, Scripture suggests that their only concern at that time was being accused as his betrayer.  So, what changed?

This transformation in belief suggests that perceiving Jesus whenever and wherever he manifests himself, especially in the Eucharist, is a consequence of spiritual enlightenment offered over time by the Holy Spirit.  Indeed, the post-resurrection experience of the disciples on the road to Emmaus is a good example in that regard.  Their experience of Jesus shows that belief in him is a direct, although perhaps not immediate, result of breaking bread with Jesus, aided by inspiration of the Holy Spirit.  Despite the fact that the risen Jesus had spent time with these disciples earlier in the day, explaining Scripture to them, their eyes were opened and they recognized him “in the breaking of bread” later that day (Lk 24:31).

The lesson for us today seems clear.  Jesus nourishes us and enables us to perceive him whenever and wherever he manifests himself.  This perception is an outcome of a spiritual journey with many points of maturity and various degrees of responsibility along the way.  Irrespective of our position along that path, Jesus desires complete union with each of us.  St. Paul refers to this union in reminding us that we all partake of one loaf and thus are one body and one Spirit in and through Jesus Christ (Gal 3:28; 1 Cor 12:12-13).

Uniting ourselves to Christ inevitably compels a response on our part.  When we bring what we have to Christ—our needs and ourselves—and unite them to him, Christ becomes the foundation of our lives and he in turn transforms us.  How we do not necessarily know, but our relationship with Jesus motivates us to imitate what he says and how he acts.  We put on the mind of Christ, as St. Paul describes it (1Cor 2:16).

With the mind of Christ, we find reason and desire to share our gifts with others in a spirit of love.  This is what Jesus means when he identifies himself as the bread of life.  For all of us, Jesus says—take me in, become what I am.  Be the bread of life to others and do what I do.  Your eternal life and joy in turn will begin here and now.

The Authority of His Compassion (B 16 Sun 24; Mk 6:30-34)

 

Jesus embraced his humanity in full force, perhaps most especially through his teaching.  Today’s gospel story is an example of his humanity.  When Jesus saw the vast crowd, he saw their need, their spiritual struggle, and he felt pity for them (Mk 6:34).  His compassion for their spiritual hunger motivated him to ignore his own need for rest and teach them many things.  Jesus was known as the compassionate teacher.  When Jesus saw a person in need of any sort, his immediate response was one of compassion.  Jesus always responded to the needs of others with compassion, never with judgement.

We do not learn the specifics of what Jesus taught on this occasion, but we can be sure that whatever he taught was consistent with his mission.  His mission was to show us the way to life in the fullest sense (Jn 10:10) because God’s glory is found in the human person fully alive (U.S. Catholic, 87(9), p.49).  To accomplish this mission, Jesus came as the good shepherd who is the way, the truth, and the life. 

Knowing the truth is the point of any spiritual journey—knowing what is real and what isn’t.  Those of us today are no different than the people of long ago.  We too have a spiritual hunger, and we want to know the truth—the truth about life, our purpose in this world, our relationship with each other and with God.  Some spiritual questions are easy enough to answer; others not so much.  Compassion for our dilemma in this regard is the motivation for the teaching of Jesus.

Jesus not only taught with compassion, however, he also taught with authority (Mt 7:29).  Authority is the power to act on behalf of another primary person, or principal.  The principal expressly confers such power by telling the agent to take certain actions or to say certain things.  When the scribes taught, they cited the authority of various rabbis or the Law in support of their claims, thus appealing to the authority of others.  In contrast, when Jesus taught, he spoke on the authority of God because he spoke only those things that the Father had commanded him to teach (Jn 12:49). 

The authority of God allowed for the mission of Jesus on earth; “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor.  He has sent me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed, to proclaim the year of the Lord’s favor” (Lk 4:18-19).  Thus, what Jesus says is true and reliable, and we can trust him.  What he says helps us to make sense of the world and our place in it.  Jesus is the way that provides a different and more trustworthy view of reality than the world offers.  Jesus has the words of eternal life (Jn 12:50). 

The problem for us today is that we don’t always understand his words.  For that reason, Jesus provides us with principles of good living rather than rules to follow.  “I have given you a model to follow,” he tells his disciples, “so that as I have done for you, you should also do” (Jn 13:13-15). 

Jesus laid out the first and most important of these principles in his response to the Pharisees who wanted to know the greatest commandment.  His response to the Pharisees’ question is legendary—love the Lord your God with all your heart, with all your soul, and with all your mind, and love your neighbor as yourself (Mt 22:37-39; Dt 6:5).  The example and teaching of Jesus reveal the fundamentals of this principle.  We love God by following his Son in loving service to others (Dt 10:12; Jn 13:34).  This is the heart of the corollary principle of loving others as ourselves.  The details of how and when to carry out these principles in our daily lives, however, Jesus left to our discretion.

Jesus was a little more specific with the second principle, “do to others whatever you would have them do to you (Mt 7:12).  In simple terms, this is the golden rule that we learn early in life.  Jesus makes a similar point with the claim that we should “stop judging that you may not be judged, for this is the Law and the Prophets” (Mt 7:1).  That prohibition is easy enough to understand; not so easy to follow at times.  Jesus showed us the way with his own treatment of the marginalized in society, despite the criticism he received in that respect (Mk 2:16). The marginalized in our own day deserve similar care and concern.

The third principle that Jesus offered for our guidance involves perhaps the greatest struggle for us at times—the principle of forgiveness.  The Lord’s prayer provides a stark reminder of this principle in our appeal to be forgiven as we forgive others.  This may not be easy for one reason or another.  Thus, there is always need to remove the obstacles that divide us.  With the compassion of Jesus as our guide, however, forgiveness is more likely.  The compassion of Jesus helps us to be sensitive to the needs of others and to share their burdens.  Forgiveness allows for a better way of seeing things.

This is the heart of what the ancient Israelites were searching for—a better way of seeing things, a better way of living based on compassion, love and truth.  Such a life is possible because of God who heals, restores, and transforms our hearts.  As St. Paul reminds us in his letter to the Ephesians, the eternal life that we seek is a gift made possible by the Holy Spirit who guarantees our inheritance (Eph 1:13-14).  The Holy Spirit is sent in the name of Jesus to teach us everything and remind us of all that Jesus taught (Jn 14:26).  We have this truth from the compassion of Jesus and on his authority.  We can believe what Jesus says to make better sense of our world and our place in it.

Who's it for and what should we do? (B 11 Sun 24; Mk 4:26-34)

 

Jesus told many parables that reveal various features of the kingdom of God.  The parable in today’s gospel reveals two such features.  The first is that the kingdom of God comes to fruition over time rather than all-at-once.  Jesus symbolizes this point with the parable of scattered seed that sprouts and grows to maturity.  No one sees or knows how, but of its own accord, the seed eventually yields its fruit.  Jesus inaugurates the kingdom with his word.  He plants the Word of God in our hearts, and his word bears fruit over time.

The second feature about the kingdom focuses on the expected members.  Jesus illustrates this point with the smallest seed that becomes the largest plant.  Jesus provides his word to everyone.  Jesus the sower makes no distinction among those who are members of the kingdom.  He wants everyone included in the harvest.  We are all chosen by God to be members in his very large kingdom.  God excludes no one.    

The ancient Israelites were perhaps the first to perceive themselves as chosen by God to be members in his kingdom, but they were not the only ones chosen.  Jesus makes this clear when he tells his disciples “I have other sheep that do not belong to this fold, and these also I must lead, and they will hear my voice, and there will be one flock, one shepherd” (Jn10:16).

This idea of inclusion is what motivates Peter to make a bold declaration in his letter to a group of early Christians, who were primarily Gentiles.  In that letter, Peter declares to the Gentiles that “…you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises of him who called you out of darkness into his wonderful light” (1Pt 2:9).  Peter makes this bold claim to show that we all belong to the kingdom of God.  We are all chosen by God—Jew, Gentile, Muslim, Hindu, yes, even the atheist.  All are chosen by God.

All of the parables about the kingdom of God—the mustard seed, the seed falling on different kinds of ground, the treasure hidden in the field, the leaven in the dough—all show yet another important point, namely, that we are in this together.  Even when fully developed, one seed does not make for a harvest.  It takes the whole field of grain.  One morsel of yeast does not make for a loaf of bread.  It takes a whole measure of yeast.  Even the one who finds the hidden treasure in a field must collaborate with others—with the owner who sells the field and with the buyers of his own goods to raise the purchase price. 

In other words, bringing about the kingdom of God takes the combined effort of all of us.  No one does it alone.  Jesus himself sets the example of collaborating with others when he calls Peter the rock upon which he will build his church, the collective body of Christ. This is therefore our calling.  There are many gifts but one spirit to equip us for the work of building up the body of Christ (Eph 4:12).  It follows that each of us pulling together will eventually bring about the kingdom of God. 

Until then, the kingdom is still in the growing season.  The time for harvest has not yet come.  The kingdom of God planted by the Word of Jesus has not yet reached fruition.  It is growing and developing.  For this reason, the garden stands in need of constant care and cultivation for a bountiful crop.  Without proper care, the newly planted garden will fail to flourish and will deteriorate. 

The proper cultivation of the word planted by Jesus is grounded in faith expressed in good works.  Those works are like the leavening agent that causes the dough to rise.  We are the farmer who tends the seed growing in the field.  Our call is to tend the kingdom of God by keeping his commandments to love one another as Jesus loved us.  Indeed, we demonstrate our commitment in this regard with good works that stem from our faith and love.

This is the point that St. Paul makes in his letter to Titus.  In that letter, Paul claims that good works are evidence of our faith in God (Ti 3:8).  We receive different gifts from the Holy Spirit for service to others in building up the kingdom here on earth.  There are many gifts, but the same Spirit.  There are different forms of service, but the same Lord.  There are different works to be done, but the same God who produces all of them in everyone.  To each of us the manifestation of the Spirit is given for some benefit (1 Cor 12:4-7).

For us, the question is how to bring about Christ’s bounty—his peace, justice, love, reconciliation, and respect for the dignity of all, especially for those in our daily lives.  Jesus does not provide specific instructions in this respect, but he guides us in many ways—with the parables, the beatitudes, his various sayings and teachings, and especially with and through those in our daily lives.  He also sends the Holy Spirit as our helper and defender.  Life as a disciple of Christ in many ways is no more complicated than this.  We are called to a life of good works born of faith and love.

Our calling as a follower of Christ is a way of life, a different way of seeing things, a worldview that is possible through Christ, who strengthens us for the task at hand (Phil 4:13).  As his followers, we become coworkers with Christ.  We become the salt of the earth, light for the world, a branch of the true vine, a temple of the Holy Spirit, who in turn renews the face of the earth.  This is the message of the parables on the kingdom of God.  We are all chosen for a life of good works born of faith and love to bring about a new reality, a new world—the kingdom of God.

Holy Expectations (B 21 May 24; Mk 9:30-37)

 

Jesus gives a fairly demanding instruction to his disciples when he tells them that they must be servants to all.  If they want to be first, Jesus says they must be last, not like the rulers of the day.  Jesus warns against the kind of authority figure who seeks power and control over others.  Rulers of this sort are interested in securing status and personal esteem at the expense of those under their rule.  Beyond this, they care nothing for those around them.

Despite how we might agree with Jesus on this score, the alternative that he calls for isn’t very attractive either.  We do not usually aspire to be a servant, for we tend to think of servant positions as low paid and demeaning.  Being a servant goes too much against the cultural and political grain of our day.  And yet, this is the precise role that Jesus calls for in his instruction to the disciples. This presents a dilemma for us.  If we are to follow this counsel, we must make sense of what it means to be a servant in today’s world. 

The clue is in the characterization that Jesus gives of himself when he says that “the Son of Man did not come to be served but to serve and to give his life as a ransom for many” (Mt 20:28).  Jesus is the Divine Word that created the entire universe, and yet, he humbled himself to share in our humanity as servant to all.  The guide and measure in his mission of service was love for the children of God and love for his creation. We can do no better than to imitate his mission of service in our own lives.

We know what this means.  Isaiah clearly revealed the heart of what it means to serve when he says of the Lord, “This…is the fasting that I wish: releasing those bound unjustly…setting free the oppressed, breaking every yoke; sharing your bread with the hungry, sheltering the oppressed and the homeless; clothing the naked when you see them, and not turning your back on your own (Is 58:6-7).  Such conduct simply follows a principle of love.        

Jesus appeals to this same principle when he addresses the issue of wealth in many of his parables.  With such parables, Jesus does not condemn the possession of wealth.  Rather, he insists that wealth must be shared with those in need.  Jesus expects us to care about what happens to those around us with real care and support.  This is especially true with respect to the poor and the vulnerable members of society.

This perspective challenges us to uphold a different vision of life.  Jesus outlines the parameters of that life with his focus on service.  For Jesus, a person’s worth is not determined by appearance or income or ethnic background or even citizenship status.  Rather, because each person is created in the image and likeness of God, each of us is an inviolable gift of God with a sacred worth.  For this reason, Jesus reminds us with his many parables about wealth that the values of the kingdom—compassion, justice, mercy, and care for the least of his beloved—are not arbitrary values.  These are holy expectations of the One who created us and loves us.

Jesus knows what it takes to be servant to all, and he has shown us the way.  He simply asks that we follow him.

 

Follow the Spirit's Lead (B Pentecost 24; Jn 20:19-23)

Pentecost is a special feast in both the Christian and the Jewish calendars.  For Judaism, this feast is known as Shavuot and celebrates the giving of the Torah, or Ten Commandments, on Mt. Sinai.  The major elements of the encounter between Moses and God on the mountain were a mighty wind and fire.  The wind was the breath of God, the source of all life, while the fire was a manifestation of his holy presence.

We do not think of this event as a “giving of the Torah” because we usually associate the word “Torah” with the first five books of the Old Testament, or the Law of Moses.  The ancient Israelites used the word “Torah” in that same sense as well, but the word “Torah” also had a more comprehensive meaning.  For them, “Torah” could refer to any set of instructions or teachings on how to live rightly, like those often given by a father to his children.

This is how the Israelites understood the Ten Commandments given by God to Moses on Mt. Sinai.  They understood the Ten Commandments as the Torah, a set of teachings on right living from a loving father to his children. Their subsequent embrace of those commandments sealed their covenant with God and marked a renewal of their commitment and dedication to God.  A sign of their commitment was their pledge to do all that God asked of them. 

The Christian feast of Pentecost has a similar meaning.  For us, Pentecost celebrates the coming of the Holy Spirit.  As happened on Mt. Sinai, the mighty breath of God and the fire of his holy presence sweep through the community of disciples gathered in the Upper Room.  When Jesus breathes on them, they receive tongues of fire as the life of God, the gift of the Holy Spirit.  The Christian Pentecost is therefore a new Mt. Sinai experience that fulfills the promise of Jesus.  He promised to send his Advocate who will teach us all things and guide us to all truth (Jn 16:13).

The original fulfillment of that promise at Pentecost is not the end of the story, however.  Once the disciples receive the Holy Spirit, they receive new life.  They are no longer afraid.  They are transformed.  They are filled with courage and excitement.  They go out with all daring and eagerness to proclaim the good news of salvation.  Pentecost for the disciples marks a renewal of their commitment and dedication to God as it did for the Israelites.  Like the Israelites, the disciples did all that God asked of them as a sign of their commitment to God. 

In turn, the Holy Spirit empowers the disciples to cure disease, to cast out demons, to persuade others to convert, and to perform miracles in the name of Jesus Christ.  The first observers greeted this astonishing behavior with confusion.  For, there were many different ethnic groups present, and yet, each heard the preaching of the disciples in their own native language.  Their confusion turned to amazement and then to accusation.  These first observers accused the disciples of being drunk.  Eventually, however, their reactions gave way to the obvious question—what does all this mean? 

The question they pose to Peter—what are we to do—is the same question we face today.  What does Pentecost mean for us?  What are we to do?  Peter responds in very clear terms.  Repent and be baptized, and you will receive the Holy Spirit (Acts 2:38).  Peter further claims that “this promise is made to you and to your children and to all those far off, whomever the Lord our God will call” (Acts 2:39).  In other words, the promise applies to us as well.

The baptism Peter has in mind is the one foretold by John the Baptist who said of Jesus, “he will baptize you with the Holy Spirit and fire” (Mt 3:11).  Baptism in this sense means to live in the Spirit of Christ, while repentance makes this choice possible.  Repentance reflects a change of mind and heart toward God.  When we repent, we change our minds about how to live, about what is important, and what values will motivate and guide our daily lives.  Repentance on these terms is a fundamental choice to do good in imitation of Jesus and to be motivated by his love for others. 

This is the message that Jesus preached long ago.  He calls us to follow him by living a certain kind of life, to be a certain kind of person—a loving person.  The decision to follow Christ is thus a decision to be led by the Spirit who enables us to be loving, kind, patient, understanding, merciful, and just, especially towards the poor and vulnerable members of our society.  The Spirit of Christ helps us be the kind of person we are called to be—a person of integrity rooted in the dual commandments to love God and to love our neighbor.

This is the background for the command that Jesus gives to his disciples.  When Jesus says to love one another as I have loved you, he establishes love as the fundamental model and principle of right living.  This is his teaching and our calling.  Our calling to love one another is therefore not a rule or command in the way an authority figure tells subordinates to do this or that.  Rather, love in the Spirit of Christ is the guide and measure of our lives and intentions.  When we love others with the Spirit of Christ, we know we are on the right path.

We are not alone in responding to this calling by the one true God, however.  In our Profession of Faith, we say, “I believe in the Holy Spirit.”  That means we believe the Holy Spirit is a powerful creator who can intervene in the physical reality of human beings.  The Holy Spirit comes at the bidding of Jesus and is eager to help us be who we are called to be in the Spirit of Christ.

The Christian feast of Pentecost is therefore a celebration and reminder of the transformative power of the Holy Spirit.  How the Holy Spirit transforms each of us today may be different than it was for the Apostles.  There are many gifts, but one Spirit.  The promise of transformation and empowerment, however, remains the same. 

For that reason, we can pray with confidence in the Spirit of Christ:  Send forth your Spirit, Oh Lord, and each of us shall be created, each of us made new, each of us transformed into persons who can lead better lives.  In the words of St. Paul, if we live in the Spirit, then let us follow the Spirit’s lead (Gal 5:25).  Under the protection and guidance of the Holy Spirit, we can love others and touch their lives as Christ loves and touches each of us.

 

Justice, Peace and Good Stewardship (Jn 14:27-31)

Jesus offers his peace to his disciples as an alternative to the peace that the world offers.  Although Jesus does not explain how his peace differs from worldly peace, he gives a clear indication in that regard at the beginning of his public ministry.  Soon after his baptism, Jesus enters the synagogue and characterizes the purpose of his mission in a way that connects his peace with justice.  Jesus makes that connection when he quotes a passage from Isaiah to those gathered: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor.  He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed…” (Lk 4:18; Is 61:1).

A succinct version of this same characterization is found in Psalm 85, which reads:  Near indeed is his salvation for those who fear him; glory will dwell in our land.  Love and truth will meet; justice and peace will kiss (Ps 85:10-11).  The implication is that the peace of Jesus is inseparable from justice.  We cannot have one without the other.  Jesus qualifies his offer of peace with justice not as a call to abandon the world, but to transform it.  The peace that Jesus offers is therefore the outcome of right living, that is, living in a manner consistent with his values rather than the values of the world (Phil 4:8-9). 

Paul appeals to this responsibility of ours in his letter to the Romans.  In that letter, Paul claims that “the kingdom of God is not a matter of food and drink, but of righteousness, peace, and joy in the Holy Spirit; whoever serves Christ in this way is pleasing to God and approved by others.  Let us then pursue what leads to peace and to building up one another (Rm 14:17-19).  Realizing peace on these terms is the natural outcome of exercising justice in our relationships with each other.

The principle of justice extends beyond our relationships with each other, however.  Because God created the world and all that is in it, including those who live here, everything in creation belongs to God (Ps 24:1).  Therefore, despite long held views of our right to exploit nature’s resources however we see fit, we do not have such a right.  The goods of the world do not belong to us; they belong to God.   

For that reason, God calls us to exercise justice in our relationship to creation itself.  This is a call to be good stewards of what belongs to God.  On these terms, good stewardship is not a way of managing our possessions.  Rather, good stewardship is paying attention to and caring for what God has entrusted to our care.  Good stewardship is what God expects of us.  He trusts us to be good stewards of his creation for ourselves and for those who come after us.

In short, justice and peace are not only a part of what Jesus came to do.  Justice and peace are the heart of his mission on earth.  For this reason, justice, peace, and integrity of creation are central to faithful living.  Our relationship with each other and with God’s creation derives from a keen awareness and consistent practice of mutuality, solidarity, respect, and justice.  If we follow the commandments of Jesus in this way, justice will indeed bring about peace, not just for some but for all (Is 32:17), and our peace will flow like a river (Is 48:18). 

Shepherd or Hired Hand? (B 4 Easter 24; Jn 10:11-18)

Jesus offers a metaphor of sheep and shepherd to call attention to our spiritual vulnerability and our need to be on guard about which shepherd we follow.  With this metaphor, he illustrates his relationship with us as our good shepherd and thus our relationship with him and to each other.  He aims to show that his steadfast love and concern for us are the only motivation for his service.  Indeed, his devoted love includes voluntarily giving up his life for us. 

Isaiah uses this same language when he identifies the reason Jesus came into the world.  Isaiah declares that Jesus came into the world because “We had all gone astray like sheep, all following our own way” (Is 53:6).  Because we could not find our way back to the right spiritual path, Jesus came searching for us and suffered dire consequences.  As Isaiah says about that: “Though harshly treated, he submitted and did not open his mouth; Like a lamb led to slaughter or a sheep silent before shearers, he did not open his mouth” (Is 53:7).

Jesus is the trustworthy and reliable shepherd, unlike the hired hand who has no real concern for the flock.  In fact, this scoundrel runs off in fear at the first sign of danger and heads for the high country, leaving the sheep to scatter and fend for themselves.  Jesus, on the other hand, is the sure and safe gate.  Whoever enters through him will be saved and will come in and go out and find pasture (Jn 10:9).  Jesus is the one true shepherd who knows his sheep and his sheep know him, just as the father knows him and he knows the father (Jn 10:14-15). 

Not only does Jesus want us to follow him rather than someone who pretends to be a shepherd.  He also wants us to avoid giving in to peer pressure like scattered sheep.  Sometimes we follow the crowd because we seek the approval of others, or because we fear their rejection, ridicule, or humiliation.  Our fear can drive us to abandon our own spiritual wisdom, and instead, follow those who appear strong and confident.  We follow them, even though they have no wisdom because they too are driven by fear.

With Jesus as our Good Shepherd, however, there is nothing that we lack.  In green pastures he makes us lie down; to still waters he leads us; he restores our souls.  He guides us along right paths, for the sake of his name.  Even though we walk through the valley of death, we have no reason to fear evil, for he is with us; his rod and his staff comfort us (Ps 23:1-4). No wonder Jesus says that he knows his sheep and his know him.  Jesus came to be like us and remain steadfast in his relationship with us to the bitter end.

The metaphor of good shepherd and sheep emphasizes exactly this bond of loyalty between Jesus and us.  So precious are we to Jesus that he stayed true to his mission and gave up his life for us (Jn 10:11, 14).  He came for us in the world and loved us to the end (Jn 13:1).  For he says, “I have come from heaven, not to do my own will, but the will of him who sent me” (Jn 6:38).  This is the will of him who sent me—that I should lose nothing of all that he has given me” (Jn 6:39).  Because Jesus is the “Lamb of God who takes away the sin of the world” (Jn 1:29), he will not reject anyone who comes to him (Jn 6:37).

As our good shepherd, he is the door through which we exit and enter and find pasture (Jn 10:9).  His true followers acknowledge only his voice, not that of a stranger (Jn 10:5). Jesus is the Good Shepherd, who goes in search of us and finds us where we are.  As odd as it sounds, he willingly leaves the 99 to find the one who is lost (Lk 15:4-7).  In the ordinary circumstances of our lives, Jesus offers his message of liberation and reconciliation, of justice and peace, of hope and love.

Through our Good Shepherd, we are connected to God the Father.  Jesus is the Protector, and we are the Protected.  Jesus is our gift from the Father.  Jesus comes not only as messenger.  He also comes as our ambassador.  In this sense, Jesus is not a barrier or a wall between God and us.  Rather, he is our bridge to the father.  Jesus pleads to God on our behalf when needed, just as he also intercedes for us when needed.

Thus, we have reason to place our trust in Jesus.  He is the trustworthy Shepherd who has power to lay down his own life and to pick it up again (Jn 10:17-18).  He therefore has the power to raise all those who believe in him (Jn 6:39-40).  In the meantime, Jesus makes it clear that those who believe in him will imitate his good works (Jn 9:4).  For this reason, Jesus calls us to be more like him when he says, “As the Father has loved me, so have I loved you; abide in my love (Jn 15:9).

We know what this means, and we know how difficult loving others can be at times.  For the most part, however, love often requires very little.  A kind word, a helping hand, or a show of compassion is all that is needed.  At other times, love compels us to refrain from judging others.  This is really all that it means to live in the spirit of Christ.

Living this way is possible especially when Jesus Christ is our Good Shepherd and the central model of our lives, while love is the overarching moral principle and measure of all our personal projects and good works.  With the help of the Holy Spirit, our conduct then is a freely chosen, transforming participation in divine life.  This is really what Christ the Good Shepherd is all about and all that he wants to show with his metaphor of shepherd and sheep—following him by living the truth in love (Ep 4:15).