Shepherd of Abundant Life

 The texts from the Roman Catholic Lectionary today, Good Shepherd Sunday, invite us to act on the experience we have of the love of Christ in our lives to be the present to the people in our environment, welcoming them to the Care of the Shepherd.

A Good Shepherd Legacy

The Reading from the Acts of the Apostles presents Peter’s Speech at Pentecost about our Communal Life.

* [2:14–36] The first of six discourses in Acts (along with Acts 3:12–26; 4:8–12; 5:29–32; 10:34–43; 13:16–41) dealing with the resurrection of Jesus and its messianic import. Five of these are attributed to Peter, the final one to Paul. Modern scholars term these discourses in Acts the “kerygma,” the Greek word for proclamation (cf. 1 Cor 15:11).

* [2:42–47] The first of three summary passages (along with Acts 4:32–37; 5:12–16) that outline, somewhat idyllically, the chief characteristics of the Jerusalem community: adherence to the teachings of the Twelve and the centering of its religious life in the eucharistic liturgy (Acts 2:42); a system of distribution of goods that led wealthier Christians to sell their possessions when the needs of the community’s poor required it (Acts 2:44 and the note on Acts 4:32–37); and continued attendance at the temple, since in this initial stage there was little or no thought of any dividing line between Christianity and Judaism (Acts 2:46). (Acts of the Apostles, CHAPTER 2 | USCCB, n.d.)

Psalm 23 proclaims God as a good shepherd. 

* [Psalm 23] God’s loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Ps 23:1–4) and a host’s generosity toward a guest (Ps 23:5–6). The imagery of both sections is drawn from traditions of the exodus (Is 40:11; 49:10; Jer 31:10).

* [23:1] My shepherd: God as good shepherd is common in both the Old Testament and the New Testament (Ez 34:11–16; Jn 10:11–18).

* [23:3] Right paths: connotes “right way” and “way of righteousness.”

* [23:5] You set a table before me: this expression occurs in an exodus context in Ps 78:19. In front of my enemies: my enemies see that I am God’s friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Ps 104:15; Mt 26:7; Lk 7:37, 46; Jn 12:2).

* [23:6] Goodness and mercy: the blessings of God’s covenant with Israel. (Psalms, PSALM 23 | USCCB, n.d.)

The Reading from the First Letter of Peter presents Christians as Suffering Servants.

* [2:21] Suffered: some ancient manuscripts and versions read “died” (cf. 1 Pt 3:18).

* [2:22–25] After the quotation of Is 53:9b, the passage describes Jesus’ passion with phrases concerning the Suffering Servant from Is 53:4–12, perhaps as employed in an early Christian confession of faith; cf. 1 Pt 1:18–21 and 1 Pt 3:18–22.

* [2:25] The shepherd and guardian of your souls: the familiar shepherd and flock figures express the care, vigilance, and love of God for his people in the Old Testament (Ps 23; Is 40:11; Jer 23:4–5; Ez 34:11–16) and of Jesus for all humanity in the New Testament (Mt 18:10–14; Lk 15:4–7; Jn 10:1–16; Heb 13:20). (1 Peter, CHAPTER 2 | USCCB, n.d.)

In the Gospel of John, Jesus proclaims His mission as The Good Shepherd.

* [10:1–21] The good shepherd discourse continues the theme of attack on the Pharisees that ends Jn 9. The figure is allegorical: the hired hands are the Pharisees who excommunicated the cured blind man. It serves as a commentary on Jn 9. For the shepherd motif, used of Yahweh in the Old Testament, cf. Ex 34; Gn 48:15; 49:24; Mi 7:14; Ps 23:1–4; 80:1.

* [10:1] Sheepfold: a low stone wall open to the sky.

* [10:4] Recognize his voice: the Pharisees do not recognize Jesus, but the people of God, symbolized by the blind man, do.

* [10:6] Figure of speech: John uses a different word for illustrative speech than the “parable” of the synoptics, but the idea is similar.

* [10:7–10] In Jn 10:7–8, the figure is of a gate for the shepherd to come to the sheep; in Jn 10:9–10, the figure is of a gate for the sheep to come in and go out.

* [10:8] [Before me]: these words are omitted in many good early manuscripts and versions.

* [10:16] Other sheep: the Gentiles, possibly a reference to “God’s dispersed children” of Jn 11:52 destined to be gathered into one, or “apostolic Christians” at odds with the community of the beloved disciple.

* [10:18] Power to take it up again: contrast the role of the Father as the efficient cause of the resurrection in Acts 2:24; 4:10; etc.; Rom 1:4; 4:24. Yet even here is added: This command I have received from my Father. (John, CHAPTER 10 | USCCB, n.d.)

Rev. Rashmi Fernando, SJ, comments that the Gospel of the Fourth Sunday of Easter (John 10:1–10) presents to us the enduring image of Christ as the Good Shepherd, the depth of which could be understood only in contrast to the hired hand. In a world marked today by crises of care and failures of leadership—where institutions falter, conflicts intensify, and the vulnerable are often abandoned—understanding these images becomes not only revealing but deeply challenging.

In a fractured world like today’s, we witness leaders who act as “hired hands”—driven by profit, power, or self-preservation—abandoning their people in moments of crisis. Whether in global conflicts, economic instability, or humanitarian neglect, the “wolves” of fear, injustice, and division scatter the flock, often because compliance is demanded rather than trust nurtured. Yet Jesus reveals a different kind of power: one rooted in humility, care, and self-sacrifice. His authority comforts rather than crushes. The Good Shepherd reminds us: true leadership is not an occupation—it is a vocation of love that gives life.

This Gospel, then, is not only about Christ—it is also about us. In our families, communities, and places of influence, we are called to embody this shepherding presence. To lead not by fear, but by love. To remain when it is difficult. To listen before speaking. To protect rather than exploit. Hence, let us ask ourselves:

In my own context, do I feel like a sheep led together or from the front with presence and courage, or do I find myself as cattle pushed from behind out of fear or convenience?

In my leadership and influence on others, what do I hold in my hands—a staff that guides, protects, and uplifts, or a stick that pressures, controls, and distances?

How actively do I listen and how intentionally do I speak to those entrusted to me—does my voice foster trust, healing, and genuine relationships? (Fernando, n.d.)

Don Schwager quotes “Green pastures and still waters,” by Augustine of Hippo, 354-430 A.D.

"The pastures that this good shepherd has prepared for you, in which he has settled you for you to take your fill, are not various kinds of grasses and green things, among which some are sweet to the taste, some extremely bitter, which as the seasons succeed one another are sometimes there and sometimes not. Your pastures are the words of God and his commandments, and they have all been sown as sweet grasses. These pastures had been tasted by that man who said to God, 'How sweet are your words to my palate, more so than honey and the honeycomb in my mouth!'" (excerpt from Sermon 366,3,1) (Schwager, n.d.)

The Word Among Us Meditation on Acts 2:14, 36-41 comments that we might say that the people in Jerusalem that day were like the sheep Jesus spoke about in the Gospel. He is the Good Shepherd who called them “by name” and beckoned them to follow him (John 10:3). “Cut to the heart,” they decided to give their hearts to him. What an appropriate story for Good Shepherd Sunday!

Today, thank Jesus for piercing your heart and filling you with his love. Rejoice that the good news of his salvation has the power to change hearts even now. Then pray for all the people you know who have yet to follow Jesus. Pray that they will be “cut to the heart” and find in that sorrow the greatest joy they could ever know.

“Good Shepherd, I want to follow you all the days of my life!” (Meditation on Acts 2:14, 36-41, n.d.)

Jenny Kraska offers the Lord’s Day Reflection from Vatican News today “ When shepherds meet the Good Shepherd”.

The figure of the shepherd would have resonated deeply with those who first heard these words. A true shepherd knows his sheep intimately – their habits, their fears, even their stubbornness – and remains with them, especially in danger. 

Jesus contrasts this with the thief who comes only to steal and destroy. In a world filled with competing voices and false promises, this distinction remains urgent.

The voice of Christ is not one of confusion or coercion, but of truth, peace, and abundant life. (Kraska, 2026)

Friar Jude Winkler comments that in Acts the very end of the kerygma of Peter is proclaimed. This is the story of Jesus sent by God and it queries our response. “What should I do?” The thousands of converts mentioned is likely a scriptural exaggeration. Christians are a small number at this time,  but it indicates success in teaching about Christ. We face the question of how to respond to evil? It must be with love and forgiveness, following Jesus' example. The passage from the Gospel (John 1-10) portrays that we are sheep and Jesus is the Shepherd or the Sheep Gate. Jesus' mission is to reveal how much God loves us. As Shepherd, He protects us from falseness. He knows us by name and resonates with how He calls Mary Magdalene in the Garden. Being called a sheep today is different, like a follower without thought. In Jesus' time, sheep got into difficulty and the Shepherd had to protect sheep from enemies and even its own actions.

Father Richard Rohr, OFM, reflects on the relationship between anxiety, fear, and faith. The Bible says “Do not be afraid” almost 150 times! If we cannot calmly hold a certain degree of fear and anxiety, we will always look for somewhere to expel it. Expelling what we can’t embrace gives us an identity, but it’s a negative identity. It’s not life energy, it’s death energy.

One could sum up the Bible, and our lives, as an interplay of fear and faith. In general, people are obsessed and overpowered by fears; they fear what they cannot control. God is one of our primary fears, because God is totally beyond us and totally beyond our control. The good news is that God has breached that fear and become one of us in Jesus. Through Jesus, God says, in effect, “You can stop being afraid. It’s okay. You don’t have to live in chattering fear of me.”

The opening chapter of Luke’s Gospel presents Mary as the archetypal Christian because God comes into her life and proclaims the divine presence within her, immediately telling her through the angel, “Do not be afraid” (Luke 1:30). Through the same divine Spirit, God comes into our lives and announces the divine presence within each of us. All we are asked to do is be present and open. Only after God calls Mary beyond her fear does God give the message of her calling. 

Fear can keep us from hearing what is really being said. Mary’s spirituality is focused on trusting. She said, “Let what you have said be done to me” (Luke 1:38). She doesn’t try to explain or understand. She just says, “I trust you, God. Do with me what you will. Let it be.” [2] (Rohr, n.d.)

We reflect on the times on our journey when our fear or uncertainty was healed by our experience of the Presence of the Good Shepherd to restate His Mission that we should have life and have it abundantly as we accept His role to guide us in love.

References

Acts of the Apostles, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved April 26, 2026, from https://bible.usccb.org/bible/acts/2?14 

Fernando, R. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved April 26, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-26-2026 

John, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved April 26, 2026, from https://bible.usccb.org/bible/john/10?1 

Kraska, J. (2026, April 25). Lord’s Day Reflection: When shepherds meet the Good Shepherd. Vatican News. Retrieved April 26, 2026, from https://www.vaticannews.va/en/church/news/2026-04/gospel-reflection-fourth-sunday-easter.html 

Meditation on Acts 2:14, 36-41. (n.d.). Word Among Us. Retrieved April 26, 2026, from https://wau.org/meditations/2026/04/26/1550553/ 

1 Peter, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved April 26, 2026, from https://bible.usccb.org/bible/1peter/2?20 

Psalms, PSALM 23 | USCCB. (n.d.). Daily Readings. Retrieved April 26, 2026, from https://bible.usccb.org/bible/psalms/23? 

Rohr, R. (n.d.). Trust in God. Center for Action and Contemplation. Retrieved April 26, 2026, from https://cac.org/daily-meditations/trust-in-god/ 

Schwager, D. (n.d.). I Came That They May Have Life Abundantly. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 26, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Commend them to God

The texts from the Roman Catholic Lectionary today remind us of our “leave taking” experiences and our ongoing prayer for love and full life for the people we see less frequently than we want.

Always On My Mind

The reading from the Acts of the Apostles describes Paul’s farewell to the Ephesian presbyters.

* [20:16–35] Apparently aware of difficulties at Ephesus and neighboring areas, Paul calls the presbyters together at Miletus, about thirty miles from Ephesus. He reminds them of his dedication to the gospel (Acts 20:18–21), speaks of what he is about to suffer for the gospel (Acts 20:22–27), and admonishes them to guard the community against false prophets, sure to arise upon his departure (Acts 20:28–31). He concludes by citing a saying of Jesus (Acts 20:35) not recorded in the gospel tradition. Luke presents this farewell to the Ephesian presbyters as Paul’s last will and testament.

* [20:28] Overseers: see note on Phil 1:1. The church of God: because the clause “that he acquired with his own blood” following “the church of God” suggests that “his own blood” refers to God’s blood, some early copyists changed “the church of God” to “the church of the Lord.” Some prefer the translation “acquired with the blood of his own,” i.e., Christ. (Acts of the Apostles, CHAPTER 20, n.d.)

Psalm 68 is prayer that the defeated enemies bring tribute to the Temple.

* [Psalm 68] The Psalm is extremely difficult because the Hebrew text is badly preserved and the ceremony that it describes is uncertain. The translation assumes the Psalm accompanied the early autumn Feast of Tabernacles (Sukkoth), which included a procession of the tribes (Ps 68:25–28). Israel was being oppressed by a foreign power, perhaps Egypt (Ps 68:31–32)—unless Egypt stands for any oppressor. The Psalm may have been composed from segments of ancient poems, which would explain why the transitions are implied rather than explicitly stated. God’s past help and for the future interventions that will be modeled on the ancient exodus-conquest (Ps 68:20–24); 7. procession at the Feast of Tabernacles (Ps 68:25–28); 8. prayer that the defeated enemies bring tribute to the Temple (Ps 68:29–32); 9. invitation for all kingdoms to praise Israel’s God (Ps 68:33–35). (Psalms, PSALM 68, n.d.)

The Gospel of John presents The Prayer of Jesus in the Last Supper Discourse.

* [17:1–26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the “high priestly prayer” of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (Jn 17:6–19) and future (Jn 17:20–21) disciples. Many phrases reminiscent of the Lord’s Prayer occur. Although still in the world (Jn 17:13), Jesus looks on his earthly ministry as a thing of the past (Jn 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (Jn 13:33, 36), now he wishes them to be with him in union with the Father (Jn 17:12–14). (John, CHAPTER 17, n.d.)

David Crawford comments that one of the pastors at his church regularly includes in his benediction the call to “surrender your anxious cares to God.”

We see that with Paul, who surrenders his anxieties when he tells the presbyters, I commend you to God.  We hear echoes of that in the Gospel reading, when Jesus surrenders his anxieties by praying for God to keep and protect his followers.  If you are worried for someone, the best you can do for them is to lift them to God in prayer.  For those of us who question ourselves – “Am I ready?” or “Why didn’t I prepare better?” or “Will I be okay?” – surrender those anxious cares to God. (Crawford, n.d.)

Don Schwager quotes “The Bond of Christian Unity in Love,” by Cyril of Alexandria, 375-444 A.D.

"Christ wishes the disciples to be kept in a state of unity by maintaining a like-mindedness and an identity of will, being mingled together as it were in soul and spirit and in the law of peace and love for one another. He wishes them to be bound together tightly with an unbreakable bond of love, that they may advance to such a degree of unity that their freely chosen association might even become an image of the natural unity that is conceived to exist between the Father and the Son. That is to say, he wishes them to enjoy a unity that is inseparable and indestructible, which may not be enticed away into a dissimilarity of wills by anything at all that exists in the world or any pursuit of pleasure, but rather reserves the power of love in the unity of devotion and holiness. And this is what happened. For as we read in the Acts of the Apostles, 'the company of those who believed were of one heart and soul' (Acts 4:32), that is, in the unity of the Spirit. This is also what Paul himself meant when he said 'one body and one Spirit' (Ephesians 4:4). 'We who are many are one body in Christ for we all partake of the one bread' (1 Corinthians 10:17; Romans 12:5), and we have all been anointed in the one Spirit, the Spirit of Christ (1 Corinthians 12:13)." (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 11.9.18) (Schwager, n.d.)

The Word Among Us Meditation on Acts 20:28-38 comments on the example Paul gives to us as we entrust our loved ones to God and intercede for them. Obviously, we pray fervently. We may even shed some tears as we tell the Lord about our concerns. We take opportunities to speak to them from the heart, but we don’t have to be consumed with worry. As we place them in the capable hands of our God, we can be confident that he will take care of the people we love, no matter what dangers or threats lie ahead.

Of course, that’s easier said than done. When you’re praying for a child who is discerning a religious vocation or a grandchild who seems to be getting into trouble or your sister who doesn’t want to go to church anymore, you might feel helpless. But this is where faith comes in. Ask yourself, “Is God able to protect them? Is he aware of the uncertainties that lie ahead for them? Does he know the hidden things that are going on in their hearts? Does he love them enough to help them?” The answer to all these questions is a resounding “Yes!” So take that step of faith, and like Paul, commend them and their needs to God.

“Heavenly Father, I trust you to take care of my loved ones, come what may!” (Meditation on Acts 20:28-38, n.d.)

Friar Jude Winkler notes that the Acts of the Apostles continues discourse concerning the savage wolves who would challenge the community from the outside and inside. Taught them the truth for three years even as he wanted to preach to all that the world was ending. The Gospel of John is the continuation of last Supper Discourse. Friar Jude reminds us of Jesus' petition to the Father to keep his disciples “living in the world but not of the world.”

Brian McLaren considers how Jesus’ inclusive message invites us to ongoing conversion. He points to the sacramental nature of baptism and the Eucharist, honoring the radical inclusivity of Jesus’ mission, while also naming the deep commitment required to join it.

What we need is a requirement that those who wish to enter actually have a change of heart—that they don’t sneak in to accomplish their own agenda, but rather that they genuinely want to learn a new way of thinking, feeling, living, and being in “the pastures of God.” Perhaps that is why baptism … was so important to Jesus and his disciples…. It was important to call people to a change of heart and give them a dramatic way of going public by saying, “Yes, this change of heart has happened within me, and I’m willing to identify myself publicly as a person who is on a new path.” And perhaps the Christian ritual of Eucharist was intended to function in a similar way—a kind of regular recommitment where people say, by gathering around a table and sharing in bread and wine, that they are continuing Jesus’ tradition of gathering in an inclusive community. “I’m still in,” they’re saying, “My heart is still in this mission and dream. I’m still committed.” (McLaren, n.d.)

We implore the Spirit to guide us as we surrender our anxieties from living in the world to Jesus' prayer that we may be His disciples “living in the world but not of the world”.

References

Acts of the Apostles, CHAPTER 20. (n.d.). USCCB. Retrieved June 4, 2025, from https://bible.usccb.org/bible/acts/20?28 

Crawford, D. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved June 4, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/060425.html 

John, CHAPTER 17. (n.d.). USCCB. Retrieved June 4, 2025, from https://bible.usccb.org/bible/john/17?11 

McLaren, B. (n.d.). Inviting Further Conversion. Center for Action and Contemplation. Retrieved June 4, 2025, from https://cac.org/daily-meditations/inviting-further-conversion/ 

Meditation on Acts 20:28-38. (n.d.). The Word Among Us: Homepage. Retrieved June 4, 2025, from https://wau.org/meditations/2025/06/04/1297956/ 

Psalms, PSALM 68. (n.d.). USCCB. Retrieved June 4, 2025, from https://bible.usccb.org/bible/psalms/68?29 

Schwager, D. (n.d.). Consecrated in God's Truth. Daily Scripture Readings and Meditations. Retrieved June 4, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jun4