Heeding the Shepherd's Voice --- Lectionary Reflection for Easter 4C (John 10)

John 10:22-30 New Revised Standard Version 

²² At that time the festival of the Dedication took place in Jerusalem. It was winter, ²³ and Jesus was walking in the temple, in the portico of Solomon. ²⁴ So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” ²⁵ Jesus answered, “I have told you, and you do not believe. The works that I do in my Father’s name testify to me; ²⁶ but you do not believe, because you do not belong to my sheep.²⁷ My sheep hear my voice. I know them, and they follow me. ²⁸ I give them eternal life, and they will never perish. No one will snatch them out of my hand. ²⁹ What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand. ³⁰ The Father and I are one.”

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       We have reached the Fourth Sunday of Easter, which is also known as Good Shepherd Sunday. On this particular Sunday, the Revised Common Lectionary deviates from the Eastertide focus on the resurrection and returns to the pre-Easter story of Jesus’ ministry. This brief passage is set in a larger conversation in the Gospel of John in which Jesus is engaged in conversation with those, possibly leaders in the Jewish community, who have questions about his ministry. The setting for this conversation is Jerusalem, which he and his disciples are visiting so they can participate in the winter festival of Dedication or Hanukkah. This is the only reference to that festival in the New Testament, which celebrates the Maccabean rededication of the Jerusalem Temple that had been desecrated by the Seleucid king Antiochus IV. Whether this festival has a deeper meaning for John is unclear, but it is a reminder that in the Gospel of John, as opposed to the Synoptic Gospels, Jesus regularly travels to Jerusalem.

                The “Jews,” whoever John believes this group to be, challenges Jesus, as they do regularly in this Gospel. They want a clear word from Jesus about his messianic pretensions. Jesus responds by telling them that he has already revealed to them that he has a messianic calling. However, despite the evidence, they won't believe him. This particular debate takes place in the Temple precincts after Jesus heals the man born blind (John 9). In the preceding verses, a passage not included in the lectionary readings, there were those who wondered whether Jesus performed this sign/healing by the power of God or the power of a demon. The blind man in this story is said to believe that his healing came from God. While his physical blindness was removed, we're told that the spiritual blindness of Jesus’ opponents remained. He was healed, but they were not. 

                 A major theme in the Gospel of John concerns belief, especially belief in Jesus. In this Gospel, Jesus' miracles are designated as signs of God's realm. These signs include turning water into wine at Cana and healing a blind man in Jerusalem. Belief often is related to eternal life, as we see in the story of Jesus' encounter with Nicodemus, where Jesus tells Nicodemus that “everyone who believes in him may not perish but have eternal life” (John 3:16). It's important to note that in the Gospel, belief is more than simply giving assent to a doctrinal statement. Rather it involves entrusting one’s life to the hands of God.  

              In this selection from John 10, we encounter the continuation of the longer Good Shepherd discourse. Earlier in the chapter, Jesus reveals that he is the Good Shepherd who is willing to lay down his life for the sheep (John 10:11). The question posed in this passage has to do with whether those who hear the voice of the shepherd will follow that voice. In other words, Jesus raises the question as to who might be counted among those incorporated into the sheepfold.

            The relationship between the shepherd and the sheep is central to the story because according to John’s Jesus, the Good Shepherd is not like the hireling who flees when danger approaches. Rather the true shepherd remains with the sheep to the end. Therefore, Jesus declares “I am the Good Shepherd. I know my own and my own know me” (John 10:14). “You do not believe,” Jesus says, “because you do not belong to my sheep” (Jn. 10:26).  Speaking to his opponents, he tells them that if they were his sheep he would know them and they would know him. Those who hear and respond and belong to Jesus cannot be snatched away from his hands. Indeed, no one can snatch those who belong to Jesus from God's hand. As for the opponents who are not numbered among his sheep, they fail to see the light and respond accordingly. Therefore, they miss out on eternal life.  

              That which God gives Jesus in context appears to be the promise of life, which is given to those who are in relationship with Jesus. We know from our own relationships, that we reveal more about ourselves to those closest to us than to those who are strangers or mere acquaintances. I’m more apt to share what’s on my heart with my wife than anyone else in my circle. That is because of the closeness of our relationship that has been built over nearly forty years of marriage. So being in a relationship means sharing in the blessings that come from that relationship. For those who believe, and belief is more than mere assent to doctrines, but rather is trusting one’s life to the cover of the other (as sheep do with the shepherd), they will share in the life eternal that belongs to the Son. It is good to remember that when we read John’s Gospel Jesus is understood to be the Word of God made flesh (Jn. 1:14). Yes, Jesus was in the beginning with God, and all things exist through him (Jn. 1:1-4). This is true whether we go back or forward in time. 

              This conversation culminates in Jesus revealing that he and the Father are one.  Not only is Jesus the Good Shepherd, but he is also the Word made flesh. When we consider what Jesus reveals here, should we be surprised that the audience responds in anger? Now, the lectionary creators cut off the passage n verse 30, so we don't see his opponents (Jewish leaders?) pick up stones so they can stone him for blasphemy (Jn. 10:31). Why? Because they believe he has made himself out to be God and in their eyes, this cannot be abided. Yet, for those who can hear and receive this message, it will make sense for as John reveals earlier, Jesus is the Word of God made flesh.

             As we ponder this message in John's Gospel, might we look back to Psalm 23 and remember that the Good Shepherd will prepare a Table in the presence of the Psalmist's enemies while anointing his head with oil and filling his cup to overflowing, such that "goodness and mercy shall follow me all the days of my life, and I shall dwell in the house f the LORD my whole life long" (Ps. 23:5-6). Yes, the Shepherd will lead us to a place of rest and restoration! If only we will heed his voice. 

Latimore, Kelly. Good Shepherd, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=57121 [retrieved May 3, 2022]. Original source: https://kellylatimoreicons.com/contact/.