The Gate Of Life
Preaching
The Parables Of Jesus
Applications For Contemporary Life
"Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. The one who enters by the gate is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. They will not follow a stranger, but they will run from him because they do not know the voice of strangers." Jesus used this figure of speech with them, but they did not understand what he was saying to them.
So again Jesus said to them, "Very truly, I tell you, I am the gate for the sheep. All who came before me are thieves and bandits; but the sheep did not listen to them. I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly."
Theme
They say that variety is the spice of life and I guess the adage is true. Life would be rather dull if everything were the same and we had no choices. We make decisions of choice each day. Most of our choices are rather mundane -- what we will wear, what we will eat, how we will plan our day, what time we will retire to bed. There are occasions, however, when we must make important decisions that may change or impact our future -- what job or occupation we will seek, where we will live, the choice of a spouse, planning a family. The choice of God is placed before us each day. We can say yes or no to God's call; the choice is always ours. The world presents us with many choices, many forks along the road of life, but there is only one option that leads to God and eternal life. We, God's children, must choose Jesus and enter the pasture of life.
Spiritual Food For The Journey
Why does the world suffer? Why do pain, problems, and suffering exist in such abundance? We all believe that God is all good, all love, full of compassion, and all powerful. This is how we define God. We believe this to be true. Thus, the question bears repeating, why does our world suffer? Why do wars exist and people die in innocence? Why do people in positions of public trust commit acts that cause others not only to lose faith in the individual, but in the system as well? Why do people fight one another when the only difference between them is the color of their skin, their political preference, or religious belief?
For me the basic answer to these challenging questions is personal choice, our free will to say yes or no to God at any time in any way. Sšren Kierkegaard, the famous nineteenth-century existentialist philosopher and theologian, once wrote, "Faith is a matter of choice, our personal decision in finding God." This personal decision, our free will, is why the world suffers. It is free will that allows the drunk to drive and kill others. It is free will that allows people in public service to break the law and thus lower the integrity of the system. It is free will that places certain members and groups in society on the fringe and does not allow them to participate. Free will moves us closer to or further from God. As Kierkegaard wrote, it is our decision; faith is our choice.
Jesus, the gate that leads to life, invites us follow him to his pasture. Our great gift of free will allows us to say yes or no to God. God loves us so much that we were given the option whether or not we wish to follow the Lord. It some ways it might be easier if we were animals that relied totally on instinct. We would then be programmed to follow the Lord and find eternal life. God, however, believes that the choice must be ours. God wants us to give our daily assent to his invitation. Many will present themselves along the way as the gate we should employ. We must find our way through the maze of false teachers, hopeless situations, and problematic circumstances to find Jesus and the true path which he provides home to God. The choice is ours! Jesus put it well in Matthew's Gospel (7:13-14): "Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it."
Application Of The Parable To Contemporary Life
Sermon Openings
1. They say that variety is the spice of life, and I suspect that the adage is true. We have a need for variation and change in our lives. Without some differences the world would be a rather boring place. Fortunately variety and differences are commonplace in our world.
The variety that surrounds us requires us to make choices. If we go to the supermarket and take the shopping cart down the aisle where the cereals are stacked high, the choices before us may be rather mind-boggling. Cereals go from the rather mundane to the exotic, from sugar-coated to fiber plus; the choices are seemingly endless. Take a ride down to the local auto mart, located in most large metropolitan areas. We can choose cars from Germany or Japan, Sweden or Korea, England or the United States, just to mention the major dealers. Once we settle on a make, there are almost endless models from which we must choose. We can choose a luxury automobile, an economy-class vehicle, or one in between. We can purchase a sedan, convertible, or a wagon. We can also choose between types of vehicles: cars, trucks, or the very popular sports-utility vehicles.
What criteria do we use to make our choices? The answer certainly depends upon what we are seeking. For most people cost is a major criterion. Practicality is another, but not always. Sometimes we make choices because they are impractical. There are occasions when we want to be outrageous, whether it is the clothes we wear, the car we drive, or the food we eat. With all the choices in almost everything from food to transportation to clothes, we seldom, if ever, need to change or accommodate our desires. If we look hard enough and wide enough, and have the patience to wait, we will obtain exactly what we want.
What is it that separates the human race from the rest of God's creation? Aside from our souls, the best answer is our ability to choose. God gave us free will, but this gift of freedom requires our responsible action. Today's Gospel reading reflects the choice that we must make to discover God and find life through the gate which is Jesus our Lord.
2. Once upon a time a great and loving king ruled over a vast territory. There was something very strange about this kingdom, however. Everything was the same. The people ate the same food, drank the same drink, wore the same clothes, and lived in the same type of homes. The people even did all the same work. There was another oddity about this place. Everything was gray -- the food, the drink, the clothes, the houses; there were no other colors.
One day a majestic and very beautiful bird flew from the west into a small village that lay a great distance from the capital city. The bird deposited a yellow egg and flew off. The people were fascinated with their new possession since they had never seen anything but gray. They played with the egg and poked it. In the process the egg broke. Inside was a yellow powder. Anything that came in contact with the powder instantly turned yellow. At the outset a few people's clothes and some other objects turned yellow, but the people were soon so struck with their new discovery that the whole village was "painted" yellow. The next day the same bird flew from the west and deposited a blue egg in another small village. It did not take long before everything in this village was blue. This same scenario repeated itself on seven consecutive days as the majestic bird deposited seven different colored eggs in seven villages.
The great king in the capital city, where all was still gray, heard about these strange events and wondered what the sign might mean. He called in his royal councilors and advisors and asked them if anything like this had happened in the past. They checked the ancient manuscripts and discovered that many generations ago the kingdom was ruled by a philosopher king. At the time there was much dissension, strife, and conflict in the kingdom. It was further discovered that the source of this dissension came about from the differences that existed among the people. The king, who wanted peace, believed that the only way to restore harmony was to eliminate all differences among the people. This is why all the people did the same things and all was gray.
The present king was worried that the various colors in the villages would again lead to dissension and strife. Thus, he ordered the royal archers to locate the majestic bird and slay it. The archers found the bird and their arrows were sent straight and true, but they had no effect on the bird, which simply flew away. If the bird could not be stopped then the people must be, thought the king. Thus, he ordered the people to remove all the colors and return to gray. But the people, who were enamored with the new colors in their lives, refused to obey the king's order. Dissension, strife, and conflict ensued -- the very things the king was trying to prevent.
The king was unsure as to what to do until one day the beautiful majestic bird flew into the royal palace and deposited seven different colored eggs. The king was frustrated and angry, and in a fit of rage he hurled the eggs in all different directions. They burst into an array of color. The beauty was so great that the king, in a moment of inspiration, knew precisely what he needed to do. He now realized that the bird was a sign that change was needed, but he had ignored the sign. Thus, the king ordered that all the people must have all the colors. Again there were no differences, and dissension, strife, and conflict ceased. All the people lived happily ever after.1
John Aurelio's story "Colors" speaks of how a king was given a choice -- follow the sign of God or ignore the sign and go your own way. His failure to heed the sign almost brought disaster for him and his kingdom. Jesus in today's Gospel presents us with a choice -- will we enter life through him or seek another road? The choice is ours!
Points Of Challenge And Questions To Ponder
1. What are the criteria that we use to make the important decisions of our lives? Do we seek out family and friends, colleagues and associates? What place does God have in our decision making process?
2. What responsibility do we feel for those God has entrusted to us? Young people, students, or subordinates at work all look to elders and superiors to lead them. By following our lead will people find the pasture of life or are we leading people astray by the conduct of our lives?
3. What choices have we made lately? Were they helpful and did they aid us along the path of life or were they destructive? If they were harmful, did we have the courage to change and make a better choice?
4. When we make decisions are they based solely on our needs and wants or do we consider the desires of others? If we find ourselves in positions of authority, do we make choices that are beneficial to all or are we selfish in our choices?
5. Jesus' life demonstrates that suffering is part of the Christian life. Are we willing to make the decision that may cause suffering because it is the right choice, or do we shy away because we are afraid to endure a crisis for the sake of Christ's name?
Exegesis And Explanation Of The Parable
Background To The Gospel Of John
The Gospel of John presents the life, teachings, and message of Jesus in ways unique to the whole of the New Testament. Any serious reader of the Scriptures is familiar with the Synoptic tradition of Matthew, Mark, and Luke, its common sources, consistent chronology of Jesus' life, and literary format, including the frequent use of parables. John's Gospel, written later and for a different audience, presents a distinctive view of Christ, consistent in teaching and understanding with the Synoptics, but with a unique chronology, approach, and style compared with the other three Gospel evangelists.
Authorship of the fourth Gospel has been debated by scholars over the centuries. Ireneaus, Bishop of Lyons (180 AD), was the first to ascribe the account to John the Apostle, a belief that was common in the late second century.2 Corroboration of apostolic authorship is provided in the text of the Gospel. It is clear that the author is a Jew familiar with Palestine and an eyewitness to the events related. The precision with which the author identifies places, such as the Pool of Bethsaida (5:2), indicates exact knowledge of the region. The nomenclature of the Gospel also reflects the Judean scene before 70 AD, the date of the Roman destruction of the Temple and the Diaspora.
Confusion on authorship comes about when scholars compare the fourth Gospel with other books ascribed to John -- his three letters and the Book of Revelation. The Gospel and epistles were physically written by one well-schooled in Greek, while Revelation was penned in a very rough, even crude, form of Greek common to the Semitic tradition of a Galilean fisherman. Additionally, the language and literary tradition of Revelation is much different than the other books ascribed to John the Apostle. In order to explain this disparity, Scripture exegetes have concluded that the Gospel and Epistles of John were actually written by someone employed by the Apostle as a disciple-scribe whose knowledge of Greek was vastly superior to his own. This does not contradict Johannine authorship, especially when one considers it was quite common in the period for scribes to write in the names of others.
Physical authorship by someone other than John the Apostle is also indicated by textual inconsistencies and additions to the original manuscript. At times in this Gospel the discourses of Jesus are interrupted for no apparent reason. Chapter 14 concludes with Jesus exhorting his disciples to "Rise, let us be on our way," indicating a shift in location and the end of a teaching. Yet, chapter 15 begins with another teaching, "I am the vine," that appears to have been added by a later interpolator. Additions to the original text are seen best in the whole of chapter 21. The Gospel clearly ends with the evangelist's teaching that Jesus did many other things not recorded, yet the book continues with its famous post-Resurrection narrative. Scholars today generally agree that the Gospel of John was dictated over a long period of time, with its completion and final ordering done after the Apostle's death.
Debate over the date and place of composition of John's Gospel has also evolved over time. In the late nineteenth century scholars believed the book to have been composed in the late second century from evidence of influences that were not present in the apostolic age. This belief was bound up with the idea that the Gospel was of little historical value and could not have been the work of an eyewitness. As we have seen above, however, contemporary scholarship has demonstrated the consistency of this Gospel with the Jewish background of the time of John the Baptist and Jesus. The Gospel's use in the writings of Ignatius of Antioch, Justin Martyr, and several references in the Gnostic gospels make it difficult to suggest any date later than the end of the first century for the Gospel's composition. The strongest and most ancient tradition has placed the Gospel's composition at Ephesus.
The Gospel of John, although understood as a separate evangelical effort that relates Jesus' life and message, still maintains important connections to the Synoptic writers. The Synoptic tradition in several ways is assumed by John in his message. He takes it for granted, as one example, that the reader knows the apostles, for the Fourth Gospel provides no introduction. More importantly, John's narrative omits basic data on the life of Christ, including his birth and infancy, and the institution of the Eucharist. The author assumes these items, preferring to concentrate in his prologue on the major theological themes of the book and in chapter 6 on an exposition of Eucharistic theology.
Many passages in this Gospel would be unclear without the Synoptic tradition as background. The evangelist's purpose is not to supplement or correct the accounts of Matthew, Mark, and Luke, but rather to give his own testimony without regard to style, chronology, or method of his predecessors.
While a detailed explanation of the characteristics of John's Gospel is beyond our purpose in this overview, it is important to understand how certain ideas of this Gospel are associated with the literary genre of parable. Scholars disagree on whether John uses parables in the same manner as the Synoptics. Exegetes point out that John uses many of the same metaphors and symbols of the other evangelists, but their format is more allegory than parable. Nevertheless, the symbolism, as we will see in the pericope of the gate and the shepherd (John 10:1-10), is quite complex and serves to profess an important message, as do all parables. John's use of symbol is his basic pattern of relating the teachings of Jesus to a wider audience in time and space. The evangelist's use of the symbols of light and dark to represent life and death, Christ against sin, is portrayed throughout the Gospel. Universal symbology is present in characters such as Lazarus and the Beloved Disciple representing all Christians, not merely their historical personages. Mary, the Mother of God, is symbolic for the universal church. The message of the parable in the Synoptics is thus presented through use of symbols in the Gospel of John.
Exegesis Of John 10:1-10
The so-called parable of the sheepgate, John 10:1-5, poses an exegetical problem for biblical scholars in discovering its source and inspiration. While there appear to be connections in symbology between this passage and several verses in the Synoptics, the direct influence is Ezekiel chapter 34, which speaks of how God will send the Messiah to the people (the flock) as its new, true, and good shepherd. Yahweh, in the words of the prophet, condemns the leaders of Israel as negligent shepherds who have grossly abused their office, feeding themselves instead of the people so that the latter have become scattered and are easy prey for thieves and robbers. Yahweh intervenes, the unworthy shepherds are dispossessed, and the Lord takes personal responsibility for the people. God will bring the people home from exile in Babylon.
Drawing from Ezekiel, the evangelist uses new images in this pericope to continue Jesus' assault on the Pharisees initiated in chapter 9. The blind beggar whom Jesus cures (John 9:1-41) is found in chapter 10 in the guise of faithful sheep who recognize and know the shepherd, while the Pharisees are presented as thieves, who only come in order to steal and destroy the sheep, or as hirelings, who abandon the sheep at the first approach of danger. The identification of the Pharisees as the thieves or hirelings of the pericope is questioned by some scholars who suggest the evangelist may be pointing to individuals and groups from the past as well as present claimants to leadership in Israel. Those who falsely claim themselves to be the Messiah may also be envisioned in this polemic.
A description of the daily routine of the shepherd provides the background necessary to understand the symbolism of the parable in verses 1-5. In Jesus' day several flocks of sheep were kept at night in a common corral behind a sturdy gate. A trusted sentry or gatekeeper watched the sheep all night. In the morning the individual shepherds returned to the corral, were recognized by the gatekeeper, and allowed to call the sheep, who only came at the voice of the shepherd. The shepherd in turn led his flock out to pasture during the day. Thus, at night the gate kept the sheep safe while in the day the shepherd was responsible for their welfare.
Verses 1-5 present two separate but important messages. First, there is a polemical warning to all false leaders who may jeopardize the flock of Israel. Secondly, the pericope presents a positive image of the bond between the shepherd and his sheep. This twofold meaning is the guiding principle behind both the arrangement and structure of the passage. Taken as a whole these verses serve the evangelist's intent to raise certain issues that will be explained later (verses 7-18).
Scripture exegetes differ on the sources and method of composition of John 10:1-5. Some believe the pericope to be a combination of two parables with allegorical interpretations presented later in the chapter. Verses 1-3a speak of entering through the gate, while verses 7-10 say Jesus is the gate. The second parable, verses 3b-5, concentrating on the shepherd's role in leading the flock to pasture, is complemented by verses 11-18 where Jesus describes himself as the Good Shepherd. Other scholars suggest that any sharp division in the verses is artificial, as the entire passage focuses on the shepherd and his relation to the flock. A positive image of the shepherd is contrasted against a negative image of the thief and bandits. Here the Pharisees are attacked, not for being false shepherds, but for taking things for themselves at the expense of others. Regardless of the passage's possible origins, its warning appears clear: the authorities must fulfill their role as the watchmen for God's people. This frequent Old Testament theme carries an eschatological urgency expressed in terms of judgment at the gate (Mark 8:29 and Revelation 3:20).
The latter section of John 10:1-10, verses 7-10, like the original parable, has been debated by scholars in recent years. Two basic interpretations of these verses predominate. After Jesus identifies himself as the sheepgate, thus making him the legitimate shepherd of the people, verse 8 suggests the Lord is the gate for the sheep. In verses 9 and 10, however, Jesus is presented as the gate who leads all to salvation and, thereby, the fullness of life. Many scholars see verses 7-10 as an allegory introduced by the disciples' inability to understand (and thus the need for an allegory) in verse 6. Others claim, however, that these verses are not an allegory because of no explicit explanatory correspondence between the two passages.
The message of verses 7-10 was readily apparent to the first hearers of John's Gospel. In Jesus' claim to be the gate, he contrasts his activities with those of thieves and robbers. Jesus facilitates the safe passage of the sheep to proper pastures, but the thieves steal, kill, and destroy the sheep. The true shepherd exists and exercises his authority solely for the good of the sheep, while bandits think of the sheep only in terms of what profit they can make for themselves or how they can best secure their own safety. In verse 10 the evangelist says that the issue of true and false shepherds is one of life and death. The false shepherd is a usurper whose theft of the kingdom will lead to death. Jesus, the true shepherd, however, governs his people rightly, brings them to God, and ensures them more abundant life than any other place or under any other rule. Jesus, the one bringer of salvation, the one way to the Father, is the one true door for the sheep.
Context Of The Parable
Context In The Church Year
The Feast of the Resurrection and the ensuing Easter season are the apex of the liturgical year. Christianity rejoices that the salvific death of the Lord has brought the world the possibility of salvation. In our joy the Sundays of Easter are initially celebrated with Gospels that recall the post-Resurrection accounts. The parable of the sheepgate is used by the church in this festive season to demonstrate our need to take responsibility for our Christian lives and make the right, proper, and personal decision to choose Jesus each and every day as we experience the Christian journey. Jesus' triumph over death is of no use to the one who does not make the conscious choice to enter the pasture through the one and only gate that allows access. In its wisdom the church gives us this Gospel parable to remind us again of our need to make the right choice, the only option that leads to eternal life. The height of our liturgical celebration can only be attained if we say yes to Jesus and follow his lead.
Context With Other Gospels
John's parable of the sheepgate is sui generis to his Gospel, but parallels in imagery between this periciope and passages in the Synoptics abound. Verses 1-5 can be compared with Mark 6:34, which describes the crowd following Jesus as "sheep without a shepherd." The parable of the lost sheep, Luke 15:3-7, presents another parallel. The image of a shepherd's care for his followers is presented in Luke 12:32. Matthew 7:13-14 provides the portrait of the narrow gate leading to life against the wide gate that leads to destruction. The concept of allegory is best demonstrated in the Synoptic parable of the sower, Matthew 13:1-9, 18-23 (chapter 4 of this volume), Mark 4:1-9, 13-21, and Luke 8:4-8, 11-15.
Context With First And Second Lessons
First Lesson: Acts 2:42-47. The Acts of the Apostles describes the life of the Christian community after the Resurrection. That event transformed people and their thoughts to greater faith and action. There is no better example in Acts of this transformation than Saint Peter, who denied the Lord three times before his death. Peter fearlessly and boldly proclaimed the power of the Resurrection in his life as he preached to the Jews about Jesus. The Apostle told the people that they must reform their lives and be baptized in the name of Christ. Jesus is the only gate through whom they will find life. Although Jesus was rejected by those to whom he came, there is still opportunity for all to be converted to the reality that Christ is, as he claimed himself, the way, the truth, and the life. We are challenged to enter through the gate that will bring us home to God and to eternal life.
The concept of community practiced by the first Christians was the source of strength for the early church. In many ways it became the gate, the vehicle through which believers found life in God. Thus, as this passage states, the community was of one heart and mind. Members of the community worked together to build God's kingdom on earth.
Second Lesson: 1 Peter 2:19-25. Saint Peter tells us that suffering is part of being a follower of Christ. We are all aware of the martyrs who made the choice in their lives to be true disciples without counting the cost. Anyone who truly seeks to walk in the footsteps of Jesus can expect no better than the Master. Yet, we know that if we have the courage of perseverance we will in the end find a home with the Lord. As Peter says, "By his wounds you have been healed."
In our world today few will ever have to suffer as did the early Christians and the martyrs, but the choices we face are not easy. The plethora of options makes it easy to drift away from the one choice that we truly need. Peter's suggestion that we once strayed like sheep is true for all of us. The Apostle thus exhorts us to return to Jesus, the true shepherd and guardian of our souls.
____________
1. Paraphrased from "Colors," in John Aurelio, Colors! Stories of the Kingdom (New York: The Crossroad Publishing Company, 1993), pp. 134-136. Used with permission.
2. Ireneaus also identified the author as "the one whom Jesus loved" (John 13:23). There is no other figure in the Gospel that corresponds to the beloved disciple. This understanding of John as the beloved disciple is commonly held today.
So again Jesus said to them, "Very truly, I tell you, I am the gate for the sheep. All who came before me are thieves and bandits; but the sheep did not listen to them. I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly."
Theme
They say that variety is the spice of life and I guess the adage is true. Life would be rather dull if everything were the same and we had no choices. We make decisions of choice each day. Most of our choices are rather mundane -- what we will wear, what we will eat, how we will plan our day, what time we will retire to bed. There are occasions, however, when we must make important decisions that may change or impact our future -- what job or occupation we will seek, where we will live, the choice of a spouse, planning a family. The choice of God is placed before us each day. We can say yes or no to God's call; the choice is always ours. The world presents us with many choices, many forks along the road of life, but there is only one option that leads to God and eternal life. We, God's children, must choose Jesus and enter the pasture of life.
Spiritual Food For The Journey
Why does the world suffer? Why do pain, problems, and suffering exist in such abundance? We all believe that God is all good, all love, full of compassion, and all powerful. This is how we define God. We believe this to be true. Thus, the question bears repeating, why does our world suffer? Why do wars exist and people die in innocence? Why do people in positions of public trust commit acts that cause others not only to lose faith in the individual, but in the system as well? Why do people fight one another when the only difference between them is the color of their skin, their political preference, or religious belief?
For me the basic answer to these challenging questions is personal choice, our free will to say yes or no to God at any time in any way. Sšren Kierkegaard, the famous nineteenth-century existentialist philosopher and theologian, once wrote, "Faith is a matter of choice, our personal decision in finding God." This personal decision, our free will, is why the world suffers. It is free will that allows the drunk to drive and kill others. It is free will that allows people in public service to break the law and thus lower the integrity of the system. It is free will that places certain members and groups in society on the fringe and does not allow them to participate. Free will moves us closer to or further from God. As Kierkegaard wrote, it is our decision; faith is our choice.
Jesus, the gate that leads to life, invites us follow him to his pasture. Our great gift of free will allows us to say yes or no to God. God loves us so much that we were given the option whether or not we wish to follow the Lord. It some ways it might be easier if we were animals that relied totally on instinct. We would then be programmed to follow the Lord and find eternal life. God, however, believes that the choice must be ours. God wants us to give our daily assent to his invitation. Many will present themselves along the way as the gate we should employ. We must find our way through the maze of false teachers, hopeless situations, and problematic circumstances to find Jesus and the true path which he provides home to God. The choice is ours! Jesus put it well in Matthew's Gospel (7:13-14): "Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it."
Application Of The Parable To Contemporary Life
Sermon Openings
1. They say that variety is the spice of life, and I suspect that the adage is true. We have a need for variation and change in our lives. Without some differences the world would be a rather boring place. Fortunately variety and differences are commonplace in our world.
The variety that surrounds us requires us to make choices. If we go to the supermarket and take the shopping cart down the aisle where the cereals are stacked high, the choices before us may be rather mind-boggling. Cereals go from the rather mundane to the exotic, from sugar-coated to fiber plus; the choices are seemingly endless. Take a ride down to the local auto mart, located in most large metropolitan areas. We can choose cars from Germany or Japan, Sweden or Korea, England or the United States, just to mention the major dealers. Once we settle on a make, there are almost endless models from which we must choose. We can choose a luxury automobile, an economy-class vehicle, or one in between. We can purchase a sedan, convertible, or a wagon. We can also choose between types of vehicles: cars, trucks, or the very popular sports-utility vehicles.
What criteria do we use to make our choices? The answer certainly depends upon what we are seeking. For most people cost is a major criterion. Practicality is another, but not always. Sometimes we make choices because they are impractical. There are occasions when we want to be outrageous, whether it is the clothes we wear, the car we drive, or the food we eat. With all the choices in almost everything from food to transportation to clothes, we seldom, if ever, need to change or accommodate our desires. If we look hard enough and wide enough, and have the patience to wait, we will obtain exactly what we want.
What is it that separates the human race from the rest of God's creation? Aside from our souls, the best answer is our ability to choose. God gave us free will, but this gift of freedom requires our responsible action. Today's Gospel reading reflects the choice that we must make to discover God and find life through the gate which is Jesus our Lord.
2. Once upon a time a great and loving king ruled over a vast territory. There was something very strange about this kingdom, however. Everything was the same. The people ate the same food, drank the same drink, wore the same clothes, and lived in the same type of homes. The people even did all the same work. There was another oddity about this place. Everything was gray -- the food, the drink, the clothes, the houses; there were no other colors.
One day a majestic and very beautiful bird flew from the west into a small village that lay a great distance from the capital city. The bird deposited a yellow egg and flew off. The people were fascinated with their new possession since they had never seen anything but gray. They played with the egg and poked it. In the process the egg broke. Inside was a yellow powder. Anything that came in contact with the powder instantly turned yellow. At the outset a few people's clothes and some other objects turned yellow, but the people were soon so struck with their new discovery that the whole village was "painted" yellow. The next day the same bird flew from the west and deposited a blue egg in another small village. It did not take long before everything in this village was blue. This same scenario repeated itself on seven consecutive days as the majestic bird deposited seven different colored eggs in seven villages.
The great king in the capital city, where all was still gray, heard about these strange events and wondered what the sign might mean. He called in his royal councilors and advisors and asked them if anything like this had happened in the past. They checked the ancient manuscripts and discovered that many generations ago the kingdom was ruled by a philosopher king. At the time there was much dissension, strife, and conflict in the kingdom. It was further discovered that the source of this dissension came about from the differences that existed among the people. The king, who wanted peace, believed that the only way to restore harmony was to eliminate all differences among the people. This is why all the people did the same things and all was gray.
The present king was worried that the various colors in the villages would again lead to dissension and strife. Thus, he ordered the royal archers to locate the majestic bird and slay it. The archers found the bird and their arrows were sent straight and true, but they had no effect on the bird, which simply flew away. If the bird could not be stopped then the people must be, thought the king. Thus, he ordered the people to remove all the colors and return to gray. But the people, who were enamored with the new colors in their lives, refused to obey the king's order. Dissension, strife, and conflict ensued -- the very things the king was trying to prevent.
The king was unsure as to what to do until one day the beautiful majestic bird flew into the royal palace and deposited seven different colored eggs. The king was frustrated and angry, and in a fit of rage he hurled the eggs in all different directions. They burst into an array of color. The beauty was so great that the king, in a moment of inspiration, knew precisely what he needed to do. He now realized that the bird was a sign that change was needed, but he had ignored the sign. Thus, the king ordered that all the people must have all the colors. Again there were no differences, and dissension, strife, and conflict ceased. All the people lived happily ever after.1
John Aurelio's story "Colors" speaks of how a king was given a choice -- follow the sign of God or ignore the sign and go your own way. His failure to heed the sign almost brought disaster for him and his kingdom. Jesus in today's Gospel presents us with a choice -- will we enter life through him or seek another road? The choice is ours!
Points Of Challenge And Questions To Ponder
1. What are the criteria that we use to make the important decisions of our lives? Do we seek out family and friends, colleagues and associates? What place does God have in our decision making process?
2. What responsibility do we feel for those God has entrusted to us? Young people, students, or subordinates at work all look to elders and superiors to lead them. By following our lead will people find the pasture of life or are we leading people astray by the conduct of our lives?
3. What choices have we made lately? Were they helpful and did they aid us along the path of life or were they destructive? If they were harmful, did we have the courage to change and make a better choice?
4. When we make decisions are they based solely on our needs and wants or do we consider the desires of others? If we find ourselves in positions of authority, do we make choices that are beneficial to all or are we selfish in our choices?
5. Jesus' life demonstrates that suffering is part of the Christian life. Are we willing to make the decision that may cause suffering because it is the right choice, or do we shy away because we are afraid to endure a crisis for the sake of Christ's name?
Exegesis And Explanation Of The Parable
Background To The Gospel Of John
The Gospel of John presents the life, teachings, and message of Jesus in ways unique to the whole of the New Testament. Any serious reader of the Scriptures is familiar with the Synoptic tradition of Matthew, Mark, and Luke, its common sources, consistent chronology of Jesus' life, and literary format, including the frequent use of parables. John's Gospel, written later and for a different audience, presents a distinctive view of Christ, consistent in teaching and understanding with the Synoptics, but with a unique chronology, approach, and style compared with the other three Gospel evangelists.
Authorship of the fourth Gospel has been debated by scholars over the centuries. Ireneaus, Bishop of Lyons (180 AD), was the first to ascribe the account to John the Apostle, a belief that was common in the late second century.2 Corroboration of apostolic authorship is provided in the text of the Gospel. It is clear that the author is a Jew familiar with Palestine and an eyewitness to the events related. The precision with which the author identifies places, such as the Pool of Bethsaida (5:2), indicates exact knowledge of the region. The nomenclature of the Gospel also reflects the Judean scene before 70 AD, the date of the Roman destruction of the Temple and the Diaspora.
Confusion on authorship comes about when scholars compare the fourth Gospel with other books ascribed to John -- his three letters and the Book of Revelation. The Gospel and epistles were physically written by one well-schooled in Greek, while Revelation was penned in a very rough, even crude, form of Greek common to the Semitic tradition of a Galilean fisherman. Additionally, the language and literary tradition of Revelation is much different than the other books ascribed to John the Apostle. In order to explain this disparity, Scripture exegetes have concluded that the Gospel and Epistles of John were actually written by someone employed by the Apostle as a disciple-scribe whose knowledge of Greek was vastly superior to his own. This does not contradict Johannine authorship, especially when one considers it was quite common in the period for scribes to write in the names of others.
Physical authorship by someone other than John the Apostle is also indicated by textual inconsistencies and additions to the original manuscript. At times in this Gospel the discourses of Jesus are interrupted for no apparent reason. Chapter 14 concludes with Jesus exhorting his disciples to "Rise, let us be on our way," indicating a shift in location and the end of a teaching. Yet, chapter 15 begins with another teaching, "I am the vine," that appears to have been added by a later interpolator. Additions to the original text are seen best in the whole of chapter 21. The Gospel clearly ends with the evangelist's teaching that Jesus did many other things not recorded, yet the book continues with its famous post-Resurrection narrative. Scholars today generally agree that the Gospel of John was dictated over a long period of time, with its completion and final ordering done after the Apostle's death.
Debate over the date and place of composition of John's Gospel has also evolved over time. In the late nineteenth century scholars believed the book to have been composed in the late second century from evidence of influences that were not present in the apostolic age. This belief was bound up with the idea that the Gospel was of little historical value and could not have been the work of an eyewitness. As we have seen above, however, contemporary scholarship has demonstrated the consistency of this Gospel with the Jewish background of the time of John the Baptist and Jesus. The Gospel's use in the writings of Ignatius of Antioch, Justin Martyr, and several references in the Gnostic gospels make it difficult to suggest any date later than the end of the first century for the Gospel's composition. The strongest and most ancient tradition has placed the Gospel's composition at Ephesus.
The Gospel of John, although understood as a separate evangelical effort that relates Jesus' life and message, still maintains important connections to the Synoptic writers. The Synoptic tradition in several ways is assumed by John in his message. He takes it for granted, as one example, that the reader knows the apostles, for the Fourth Gospel provides no introduction. More importantly, John's narrative omits basic data on the life of Christ, including his birth and infancy, and the institution of the Eucharist. The author assumes these items, preferring to concentrate in his prologue on the major theological themes of the book and in chapter 6 on an exposition of Eucharistic theology.
Many passages in this Gospel would be unclear without the Synoptic tradition as background. The evangelist's purpose is not to supplement or correct the accounts of Matthew, Mark, and Luke, but rather to give his own testimony without regard to style, chronology, or method of his predecessors.
While a detailed explanation of the characteristics of John's Gospel is beyond our purpose in this overview, it is important to understand how certain ideas of this Gospel are associated with the literary genre of parable. Scholars disagree on whether John uses parables in the same manner as the Synoptics. Exegetes point out that John uses many of the same metaphors and symbols of the other evangelists, but their format is more allegory than parable. Nevertheless, the symbolism, as we will see in the pericope of the gate and the shepherd (John 10:1-10), is quite complex and serves to profess an important message, as do all parables. John's use of symbol is his basic pattern of relating the teachings of Jesus to a wider audience in time and space. The evangelist's use of the symbols of light and dark to represent life and death, Christ against sin, is portrayed throughout the Gospel. Universal symbology is present in characters such as Lazarus and the Beloved Disciple representing all Christians, not merely their historical personages. Mary, the Mother of God, is symbolic for the universal church. The message of the parable in the Synoptics is thus presented through use of symbols in the Gospel of John.
Exegesis Of John 10:1-10
The so-called parable of the sheepgate, John 10:1-5, poses an exegetical problem for biblical scholars in discovering its source and inspiration. While there appear to be connections in symbology between this passage and several verses in the Synoptics, the direct influence is Ezekiel chapter 34, which speaks of how God will send the Messiah to the people (the flock) as its new, true, and good shepherd. Yahweh, in the words of the prophet, condemns the leaders of Israel as negligent shepherds who have grossly abused their office, feeding themselves instead of the people so that the latter have become scattered and are easy prey for thieves and robbers. Yahweh intervenes, the unworthy shepherds are dispossessed, and the Lord takes personal responsibility for the people. God will bring the people home from exile in Babylon.
Drawing from Ezekiel, the evangelist uses new images in this pericope to continue Jesus' assault on the Pharisees initiated in chapter 9. The blind beggar whom Jesus cures (John 9:1-41) is found in chapter 10 in the guise of faithful sheep who recognize and know the shepherd, while the Pharisees are presented as thieves, who only come in order to steal and destroy the sheep, or as hirelings, who abandon the sheep at the first approach of danger. The identification of the Pharisees as the thieves or hirelings of the pericope is questioned by some scholars who suggest the evangelist may be pointing to individuals and groups from the past as well as present claimants to leadership in Israel. Those who falsely claim themselves to be the Messiah may also be envisioned in this polemic.
A description of the daily routine of the shepherd provides the background necessary to understand the symbolism of the parable in verses 1-5. In Jesus' day several flocks of sheep were kept at night in a common corral behind a sturdy gate. A trusted sentry or gatekeeper watched the sheep all night. In the morning the individual shepherds returned to the corral, were recognized by the gatekeeper, and allowed to call the sheep, who only came at the voice of the shepherd. The shepherd in turn led his flock out to pasture during the day. Thus, at night the gate kept the sheep safe while in the day the shepherd was responsible for their welfare.
Verses 1-5 present two separate but important messages. First, there is a polemical warning to all false leaders who may jeopardize the flock of Israel. Secondly, the pericope presents a positive image of the bond between the shepherd and his sheep. This twofold meaning is the guiding principle behind both the arrangement and structure of the passage. Taken as a whole these verses serve the evangelist's intent to raise certain issues that will be explained later (verses 7-18).
Scripture exegetes differ on the sources and method of composition of John 10:1-5. Some believe the pericope to be a combination of two parables with allegorical interpretations presented later in the chapter. Verses 1-3a speak of entering through the gate, while verses 7-10 say Jesus is the gate. The second parable, verses 3b-5, concentrating on the shepherd's role in leading the flock to pasture, is complemented by verses 11-18 where Jesus describes himself as the Good Shepherd. Other scholars suggest that any sharp division in the verses is artificial, as the entire passage focuses on the shepherd and his relation to the flock. A positive image of the shepherd is contrasted against a negative image of the thief and bandits. Here the Pharisees are attacked, not for being false shepherds, but for taking things for themselves at the expense of others. Regardless of the passage's possible origins, its warning appears clear: the authorities must fulfill their role as the watchmen for God's people. This frequent Old Testament theme carries an eschatological urgency expressed in terms of judgment at the gate (Mark 8:29 and Revelation 3:20).
The latter section of John 10:1-10, verses 7-10, like the original parable, has been debated by scholars in recent years. Two basic interpretations of these verses predominate. After Jesus identifies himself as the sheepgate, thus making him the legitimate shepherd of the people, verse 8 suggests the Lord is the gate for the sheep. In verses 9 and 10, however, Jesus is presented as the gate who leads all to salvation and, thereby, the fullness of life. Many scholars see verses 7-10 as an allegory introduced by the disciples' inability to understand (and thus the need for an allegory) in verse 6. Others claim, however, that these verses are not an allegory because of no explicit explanatory correspondence between the two passages.
The message of verses 7-10 was readily apparent to the first hearers of John's Gospel. In Jesus' claim to be the gate, he contrasts his activities with those of thieves and robbers. Jesus facilitates the safe passage of the sheep to proper pastures, but the thieves steal, kill, and destroy the sheep. The true shepherd exists and exercises his authority solely for the good of the sheep, while bandits think of the sheep only in terms of what profit they can make for themselves or how they can best secure their own safety. In verse 10 the evangelist says that the issue of true and false shepherds is one of life and death. The false shepherd is a usurper whose theft of the kingdom will lead to death. Jesus, the true shepherd, however, governs his people rightly, brings them to God, and ensures them more abundant life than any other place or under any other rule. Jesus, the one bringer of salvation, the one way to the Father, is the one true door for the sheep.
Context Of The Parable
Context In The Church Year
The Feast of the Resurrection and the ensuing Easter season are the apex of the liturgical year. Christianity rejoices that the salvific death of the Lord has brought the world the possibility of salvation. In our joy the Sundays of Easter are initially celebrated with Gospels that recall the post-Resurrection accounts. The parable of the sheepgate is used by the church in this festive season to demonstrate our need to take responsibility for our Christian lives and make the right, proper, and personal decision to choose Jesus each and every day as we experience the Christian journey. Jesus' triumph over death is of no use to the one who does not make the conscious choice to enter the pasture through the one and only gate that allows access. In its wisdom the church gives us this Gospel parable to remind us again of our need to make the right choice, the only option that leads to eternal life. The height of our liturgical celebration can only be attained if we say yes to Jesus and follow his lead.
Context With Other Gospels
John's parable of the sheepgate is sui generis to his Gospel, but parallels in imagery between this periciope and passages in the Synoptics abound. Verses 1-5 can be compared with Mark 6:34, which describes the crowd following Jesus as "sheep without a shepherd." The parable of the lost sheep, Luke 15:3-7, presents another parallel. The image of a shepherd's care for his followers is presented in Luke 12:32. Matthew 7:13-14 provides the portrait of the narrow gate leading to life against the wide gate that leads to destruction. The concept of allegory is best demonstrated in the Synoptic parable of the sower, Matthew 13:1-9, 18-23 (chapter 4 of this volume), Mark 4:1-9, 13-21, and Luke 8:4-8, 11-15.
Context With First And Second Lessons
First Lesson: Acts 2:42-47. The Acts of the Apostles describes the life of the Christian community after the Resurrection. That event transformed people and their thoughts to greater faith and action. There is no better example in Acts of this transformation than Saint Peter, who denied the Lord three times before his death. Peter fearlessly and boldly proclaimed the power of the Resurrection in his life as he preached to the Jews about Jesus. The Apostle told the people that they must reform their lives and be baptized in the name of Christ. Jesus is the only gate through whom they will find life. Although Jesus was rejected by those to whom he came, there is still opportunity for all to be converted to the reality that Christ is, as he claimed himself, the way, the truth, and the life. We are challenged to enter through the gate that will bring us home to God and to eternal life.
The concept of community practiced by the first Christians was the source of strength for the early church. In many ways it became the gate, the vehicle through which believers found life in God. Thus, as this passage states, the community was of one heart and mind. Members of the community worked together to build God's kingdom on earth.
Second Lesson: 1 Peter 2:19-25. Saint Peter tells us that suffering is part of being a follower of Christ. We are all aware of the martyrs who made the choice in their lives to be true disciples without counting the cost. Anyone who truly seeks to walk in the footsteps of Jesus can expect no better than the Master. Yet, we know that if we have the courage of perseverance we will in the end find a home with the Lord. As Peter says, "By his wounds you have been healed."
In our world today few will ever have to suffer as did the early Christians and the martyrs, but the choices we face are not easy. The plethora of options makes it easy to drift away from the one choice that we truly need. Peter's suggestion that we once strayed like sheep is true for all of us. The Apostle thus exhorts us to return to Jesus, the true shepherd and guardian of our souls.
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1. Paraphrased from "Colors," in John Aurelio, Colors! Stories of the Kingdom (New York: The Crossroad Publishing Company, 1993), pp. 134-136. Used with permission.
2. Ireneaus also identified the author as "the one whom Jesus loved" (John 13:23). There is no other figure in the Gospel that corresponds to the beloved disciple. This understanding of John as the beloved disciple is commonly held today.
