Study and Meditations on this Sunday's Scripture Readings: May 15, 2011

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To help us prepare for this coming Sunday, here are the readings, studies and reflections for this coming Sunday’s Scripture readings. This Sunday is the 4th Sunday of Easter, also call “Good Shepherd Sunday”. He is risen indeed! Alleluia!

Here are the Scripture readings from the U.S. Catholic bishops website.

My own weekly study can be found here under “Current Study.”

Here are three audio reflections on the readings by Sister Ann Shields, Dr. Scott Hahn and Fr. Robert Barron.

Here are a pair of Catholic Bible study podcasts on the Gospel Reading, each about an hour long:

–Sisters of the Sorrowful Mother
–St. Martha’s Adult Faith Formation

The *Navarre Bible Commentary *for each reading can be viewed here.

Further study resources for the Readings: St. Charles Borromeo Bible Study can be found here, and Catholic Matters can be found here.

Please consider supporting those who provide these free resources.

Discussion, questions and charitable comments are always welcome. Have a blessed week!

http://www.countrytalk.co.uk/assets/images/the_good_shepherd.jpg

 

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1st Reading - Acts 2:14, 36-41

Today we continue with Peter’s address to the people on the Day of Pentecost-- an address we began to hear last week. On Pentecost Sunday the Holy Spirit, as promised by Christ, descended on the Apostles with external signs which brought the people of Jerusalem in their hundreds to the Upper Room where the Apostles lived. The crowds that had gathered around the Upper Room were full of amazement and anxious for an explanation. They heard the noise “as of a mighty wind” in that part of the city, and then heard the Apostles speaking foreign languages. St. Peter addressed them and explained what had happened, with the result that “about three thousand souls were baptized and added that day” (Acts 2:41) to the Apostles and disciples, who formed the nucleus of the Christian Church.

This address proclaims that Jesus of Nazareth, whom the Jews crucified, is the Messiah promised by God and eagerly awaited by the righteous of the Old Testament; it is He who has effected God’s saving plan for mankind.

Here is the 1st Reading as we will hear it this Sunday:

Then Peter stood up with the Eleven,
raised his voice, and proclaimed:
“Let the whole house of Israel know for certain
that God has made both Lord and Christ,
this Jesus whom you crucified.”

Now when they heard this, they were cut to the heart,
and they asked Peter and the other apostles,
“What are we to do, my brothers?”
Peter said to them,
“Repent and be baptized, every one of you,
in the name of Jesus Christ for the forgiveness of your sins;
and you will receive the gift of the Holy Spirit.
For the promise is made to you and to your children
and to all those far off,
whomever the Lord our God will call.”
He testified with many other arguments, and was exhorting them,
“Save yourselves from this corrupt generation.”
Those who accepted his message were baptized,
and about three thousand persons were added that day.

 

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From the *Navarre Bible *commentary:

14-36. Even as the Church takes its first steps St. Peter can be seen to occupy the position of main spokesman. In his address we can distinguish an introduction and two parts: in the first part (verses 16-21) he is explaining that the messianic times foretold by Joel have now arrived; in the second (verses 22-36) he proclaims that Jesus of Nazareth, whom the Jews crucified, is the Messiah promised by God and eagerly awaited by the righteous of the Old Testament; it is He who has effected God’s saving plan for mankind.

Peter’s Address (Continuation)
------------------------------
*[14a] But Peter, standing with the Eleven, lifted up his voice and addressed them, *

14. In his commentaries St. John Chrysostom draws attention to the change worked in Peter by the Holy Spirit: “Listen to him preach and argue so boldly, who shortly before had trembled at the word of a servant girl! This boldness is a significant proof of the resurrection of his Master: Peter preaches to men who mock and laugh at his enthusiasm. …] Calumny (‘they are filled with new wine’) does not deter the Apostles; sarcasm does not undermine their courage, for the coming of the Holy Spirit has made new men of them, men who can put up with every kind of human test. When the Holy Spirit enters into hearts He does so to elevate their affections and to change earthly souls, souls of clay, into chosen souls, people of great courage …]. Look at the harmony that exists among the Apostles. See how they allow Peter to speak on behalf of them all. Peter raises his voice and speaks to the people with full assurance. That is the kind of courage a man has when he is the instrument of the Holy Spirit. …] Just as a burning coal does not lose heat when it falls on a haystack but instead is enabled to release its heat, so Peter, now that he is in contact with the life-giving Spirit, spreads his inner fire to those around him” (“Hom. on Acts”, 4).
**
22-36.** To demonstrate that Jesus of Nazareth is the Messiah foretold by the prophets, St. Peter reminds his listeners of our Lord’s miracles (verse 22), as well as of His death (verse 23), resurrection (verses 24-32) and glorious ascension (verses 33-35). His address ends with a brief summing-up (verse 36).

*[36] “Let all the house of Israel therefore know assuredly that God has made Him both Lord and Christ, this Jesus whom you crucified.” *

**36. **During His life on earth Jesus had often presented Himself as the Messiah and Son of God. His resurrection and ascension into Heaven reveal Him as such to the people at large.

In Peter’s address we can see an outline of the content of the apostolic proclamation (“kerygma”), the content of Christian preaching, the object of faith. This proclamation bears witness to Christ’s death and resurrection and subsequent exaltation; it recalls the main points of Jesus’ mission, announced by John the Baptist, confirmed by miracles and brought to fulfillment by the appearances of the risen Lord and the outpouring of the Holy Spirit; it declares that the messianic time predicted by the prophets have arrived, and calls all men to conversion, in preparation for the Parousia or second coming of Christ in glory.

Continued on the next post…

 

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The Baptism
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[37] Now when they heard this they were cut to the heart, and said to Peter and the rest of the Apostles, “Brethren, what shall we do?”

**37. **St. Peter’s words were the instrument used by God’s grace to move the hearts of his listeners: they are so impressed that they ask in all simplicity what they should do. Peter exhorts them to be converted, to repent (cf. note on 3:19). The “St. Pius V Catechism” explains that in order to receive Baptism adults “need to repent the sins they have committed and their evil past life and to be resolved not to commit sin henceforth …], for nothing is more opposed to grace and power of Baptism than the outlook and disposition of those who never decide to abjure sin” (II, 2, 4).

*[38] And Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit. *

**38. “**Be baptized in the name of Jesus Christ”: this does not necessarily mean that this was the form of words the Apostles normally used in the liturgy, rather than Trinitarian formula prescribed by Jesus. In the “Didache” (written around the year 100) it is stated that Baptism should be given in the name of the Father and of the Son and of the Holy Spirit, but this does not prevent it, in other passages, from referring to “those baptized in the name of the Lord.” The expression “baptized in the name of Christ” means, therefore, becoming a member of Christ, becoming a Christian (cf. “Didache”, VII, 1; IX, 5).

“Like the men and women who came up to Peter on Pentecost, we too have been baptized. In baptism, our Father God has taken possession of our lives, has made us share in the life of Christ, and has given us the Holy Spirit” ([St] J. Escriva, “Christ Is Passing By”, 128). From this point onwards, the Trinity begins to act in the soul of the baptized person. “In the same way as transparent bodies, enlightened by the Holy Spirit become spiritual too and lead others to the light of grace. From the Holy Spirit comes knowledge of future events, understanding of mysteries and of hidden truths, an outpouring of gifts, Heavenly citizenship, conversation with angels. From Him comes never-ending joy, perseverance in good, likeness to God and–the most sublime thing imaginable–becoming God” (St. Basil, “On the Holy Spirit”, IX, 23).

This divinization which occurs in the baptized person shows how important it is for Christians to cultivate the Holy Spirit who has been infused into their souls, where He dwells as long as He is not driven out by sin. “Love the Third Person of the Blessed Trinity. Listen in the intimacy of your being to the divine motions of encouragement or reproach you receive from Him. Walk through the earth in the light that is poured out in your soul. …] We can apply to ourselves the question asked by the Apostle: ‘Do you not know that you are God’s temple and that God’s Spirit dwells in you?’ (1 Corinthians 3:16). And we can understand it as an invitation to deal with God in a more personal and direct manner. For some, unfortunately, the Paraclete is the Great Stranger. He is merely a name that is mentioned, but not Someone–not one of the three Persons in the one God–with whom we can talk and with whose life we can live. No: we have to deal with Him simply and trustingly, as we are taught by the Church in its liturgy. Then we will come to know our Lord better, and at the same time, we will realize more fully the great favor that was granted us when we became Christians. We will see the greatness and truth of this divinization, which is a sharing in God’s own life” ([St] J. Escriva, “Christ Is Passing By”, 133-134).

Concluded on the next post…

 

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*[39] For the promise is to you and to your children and to all that are far off, every one whom the Lord our God calls to Him." *

**39. **The “promise” of the Holy Spirit applies to both Jews and Gentiles, but in the first instance it concerns the Jews: it is they to whom God entrusted His oracles; theirs was the privilege to receive the Old Testament and to be preached to directly by Jesus Himself. St. Peter makes it clear that this promise is also made “to all that are far off”–a reference to the Gentiles, as St. Paul explains (cf. Ephesians 2:13-17) and in line with Isaiah’s announcement, “Peace, peace to the far and to the near” (Isaiah 57:19). Cf. Acts 22:21.

*[40] And he testified with many other words and exhorted them, saying, “Save yourselves from this crooked generation.” *

40. “This crooked generation” is not only that part of the Jewish people who rejected Christ and His teaching, but everyone who is estranged from God (cf. Deuteronomy 32:5; Philippians 2:5).
*
[41] So those who received his word were baptized, and there were added that day about three thousand souls.*

1. St. Luke here concludes his account of the events of the day of Pentecost and prepares to move on to a new topic. Before he does so he adds a note, as it were, to say that “about three thousand souls” became Christians as a result of Peter’s address.

St. Luke often makes reference to the numerical growth of the Church (2:47; 4:4; 5:14; 6:1, 7; 9:31; 11:21, 24; 16:5). Interesting in itself, this growth clearly shows the effectiveness of the Gospel message boldly proclaimed by the Apostles. It proves that if the Gospel is preached with constancy and clarity it can take root in any setting and will always find men and women ready to receive it and put it into practice.

"It is not true that everyone today–in general–is closed or indifferent to what our Christian faith teaches about man’s being and destiny. It is not true that men in our time are turned only toward the things of this earth and have forgotten to look up to Heaven. There is no lack of narrow ideologies, it is true, or of persons who maintain them. But in our time we find both great desires and base attitudes, heroism and cowardice, zeal and disenchantment–people who dream of a new world, more just and more human, and others who, discouraged perhaps by the failure of their youthful idealism, take refuge in the selfishness of seeking only their own security or
remaining immersed in their errors.

“To all those men and women, wherever they may be, in their more exalted moments of in their crises and defeats, we have to bring the solemn and unequivocal message of St. Peter in the days that followed Pentecost: Jesus is the cornerstone, the Redeemer, the hope of our lives. ‘For there is no other name under Heaven given among men by which we must be saved’ (Acts 4:12)” ([St] J. Escriva, “Christ Is Passing By”, 132).

 

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From the 1859 Haydock Commentary:

**Peter’s sermon to the people. **

*14 But Peter, standing up with the eleven, lifted up his voice, and spoke to them: *

Ver. 14. But Peter standing up, &c. A wonderful change which the Holy Ghost, at his coming, in a moment wrought in the apostles, as we see in the person of St. Peter, who before, when questioned by a silly girl, denied his master, now he values not all the Sanhedrim of the Scribes, Pharisees, and magistrates; he boldly and publicly charges them with the murder of Jesus, their Lord, and their Christ. (ver. 36) (Witham) — As the prince of the apostolic college, and head of the Church, under Jesus Christ, hence Peter speaks in the name of the other apostles also, gives an account of the miracle, and promulgates the evangelical law. (Menochius) — Newly replenished with all knowledge and fortitude, and full of the holy Spirit, he here maketh his first sermon. (Bristow)
*
36 Therefore let all the house of Israel know most assuredly, that God hath made this Jesus, whom you have crucified, both Lord and Christ.

37 Now when they had heard these things they had compunction in their heart, and they said to Peter and to the rest of the apostles; What shall we do, men, brethren?*

Ver. 37. They had compunction in their heart, with sorrow for their sins, especially against their Messias. (Witham)

38 But Peter said to them; Do penance, and be baptized, every one of you, in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost.

**Ver. 38. ***Be baptized: *believing and making profession to believe, and hope for salvation, by the merits of Jesus Christ. Thus you shall receive the gift of the Holy Ghost, the grace of God, and perhaps those other gifts of speaking with tongues, working miracles, &c. (Witham) — The gift of the Holy Ghost. That is, justifying grace, which is infused in our hearts by the laver of regeneration. The exterior gifts of the Holy Ghost, the gift of tongues, of miracles, prophecy, &c. were, in the beginning of the Church, more regularly the consequences of confirmation or imposition of hands. (Calmet)

39 For the promise is to you, and to your children and to all that are far off, whomsoever the Lord our God shall call.

Ver. 39. The promise is to you. The good tidings of salvation were first announced to the Jew, then to the Gentile; first to the domestics, then to the strangers, who are far off. It is rather singular, that St. Peter, after here so clearly shewing that the Gentiles are called to the faith, should afterwards have made such objections to go to baptize Cornelius, because he was a Gentile. This can only be reconciled, by supposing, he did not know distinctly the time nor the manner of their vocation. (Calmet)

40 And with a great many other words did he testify and exhort them, saying; Save yourselves from this perverse generation.
**
Ver. 40.** And with a great many other words did he testify and exhort them. St. Luke only gives an abridgment of those exhortations, which St. Peter, and the apostles frequently gave to all the people. St. Peter, as St. Chrysostom observes, and as we see in these Acts, was the mouth of all the rest. And on this first day of Pentecost, about three thousand were converted. (Witham)

41 They therefore that received his word were baptized: and there were added in that day about three thousand souls.

 

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Other thoughts and commentary on the 1st Reading:

**14 Then Peter stood up with the Eleven, raised his voice, and proclaimed to them: **Recall last week and again notice the change worked in Peter by the Holy Spirit: He preaches boldly whereas only some 50 days earlier he had trembled at the words of a servant girl. Peter is already the recognized leader and speaks for the Apostles.

**“You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you, and listen to my words. **

36 Therefore let the whole house of Israel know for certain: The “ingathering of Israel” has reached a decisive pass, and that Israel which now remains obstinate in rejecting Jesus will have lost its claim to the honorific title and status of God’s people.

**that God has made him both Lord and Messiah: **This sums up our reading of last week, all the events and actions involving Jesus were the result of divine intervention because of God’s plan for His people. This summation perfectly coordinates the Lordship testimonies of Joel 3 and Psalm 110 with the Messianic argument of Psalm 16. These presentations were made by Peter to the crowd in Acts 2:32-35 which occurs between last week’s reading and this one.

**this Jesus whom you crucified.": **This is not a condemnation of the Jews: Peter has already stated in his address (Acts 2: 23) “This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless men to crucify him”. They were instruments of God’s will and decree; a part of His plan. He fearlessly tells all Jews—“all the house of Israel”—that the man “Jesus whom they crucified,” was proved to be both the Messiah (Christ) and God, by God the Father raising him from the dead.

37 Now when they heard this, they were cut to the heart: Peter’s words, the instrument used by God’s grace, have moved the hearts of His listeners. Many, (not all) of those present felt responsible for the condemnation of Jesus. Indeed, many that were then there for the Jewish feast of Pentecost may have been in the Passover crowd that called for the death of Jesus 50 days earlier. They accept Peter’s declaration that Jesus was the promised Messiah and more.

and they asked Peter and the other apostles, “What are we to do, my brothers?”: What shall we do? How can they get pardon for their crime?

**38 Peter (said) to them, "Repent and be baptized, every one of you: **To repent is to turn away from sin (the rejection of Jesus as Messiah in the case of the Jews, idol worship in the case of pagans). Repentance is a positive concept, a change of mind and heart toward God reflected in the actual goodness of one’s life. It is in accord with the apostolic teaching derived from Jesus (Acts 2:24). Baptism results in the forgiveness of sins and the reception of the Holy Spirit. Luke presents baptism in Acts as the expected response to the apostolic preaching about Jesus and associates it with the conferring of the Holy Spirit (Acts 1:5; 10:44-48; 11:16).

in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit: This does not necessarily mean that this was the form of words which the Apostles used in the baptismal liturgy, rather than the Trinitarian form prescribed by Jesus in Matthew 28:19. The expression “baptized in the name of Christ” means becoming a member of Christ, becoming a Christian.

**39 For the promise is made to you and to your children: **The promise of the forgiveness of sins and the reception of the Holy Spirit was made in the first instance to the Jews: it is they to whom God entrusted His oracles; theirs was the privilege to receive the Old Testament and to be preached to directly by Jesus Himself.

and to all those far off, whomever the Lord our God will call.": But the Incarnation was not for the Jews only, but for the Gentiles also—“those that are afar off.” God planned the Incarnation and its effects for all men. If all men do not respond, the fault is not God’s.
**
40 He testified with many other arguments, and was exhorting them, “Save yourselves from this corrupt generation.”: **Peter continues to exhort them to change their hearts and accept Christ as their Messiah and Savior and thus save themselves. The “crooked generation” were the present leaders of the Jews, who were determined to continue in their hatred of and opposition to Christ and his message—his gospel. But it was not only that part of the Jewish People who rejected Christ and His teaching, but everyone who is estranged from God.
**
41 Those who accepted his message were baptized, and about three thousand persons were added that day: **This was a great number of converts, which proves the power of the Holy Spirit was active among them. Many of the converts would have been pilgrim Jews who had come from foreign lands for the feast of Pentecost (see 2: 5-10) and who would be less prejudiced than the upper classes in Jerusalem.

 

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Catechism of the Catholic Church paragraphs referencing Acts 2:14, 36-41

**
440** Jesus accepted Peter’s profession of faith, which acknowledged him to be the Messiah, by announcing the imminent Passion of the Son of Man.40 He unveiled the authentic content of his messianic kingship both in the transcendent identity of the Son of Man “who came down from heaven”, and in his redemptive mission as the suffering Servant: "The Son of Man came not to be served but to serve, and to give his life as a ransom for many."41 Hence the true meaning of his kingship is revealed only when he is raised high on the cross.42 Only after his Resurrection will Peter be able to proclaim Jesus’ messianic kingship to the People of God: "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."43

40. Cf. Mt 16:16-23.

41. Jn 3:13; Mt 20:28; cf. Jn 6:62; Dan 7:13; Isa 53:10-12.

42. Cf. Jn 19:19-22; Lk 23:39-43.

43. Acts 2:36.

449 By attributing to Jesus the divine title “Lord”, the first confessions of the Church’s faith affirm from the beginning that the power, honor and glory due to God the Father are due also to Jesus, because “he was in the form of God”,65 and the Father manifested the sovereignty of Jesus by raising him from the dead and exalting him into his glory.66

65. Cf. Acts 2:34-36; Rom 9:5; Titus 2:13; Rev 5:13; Phil 2:6.

66. Cf. Rom 10:9; 1 Cor 12:3; Phil 2:9-11.

**Jews are not collectively responsible for Jesus’ death

597** The historical complexity of Jesus’ trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles’ calls to conversion after Pentecost.385 Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept “the ignorance” of the Jews of Jerusalem and even of their leaders.386 Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd’s cry: “His blood be on us and on our children!”, a formula for ratifying a judicial sentence.387 As the Church declared at the Second Vatican Council:

    *. . . [N]either all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . [T]he Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.*388

385. Cf. Mk 15:11; Acts 2:23, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39; 13:27-28; 1 Thes 2:14-15.

386. Cf. Lk 23:34; Acts 3:17.

387. Mt 27:25; cf. Acts 5:28; 18:6.

388. NA 4.

Concluded on the next post…

 

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**THE SPIRIT AND THE CHURCH IN THE LAST DAYS

Pentecost

731** On the day of Pentecost when the seven weeks of Easter had come to an end, Christ’s Passover is fulfilled in the outpouring of the Holy Spirit, manifested, given, and communicated as a divine person: of his fullness, Christ, the Lord, pours out the Spirit in abundance.122

122. Cf. Acts 2:33-36.

**Baptism in the Church

1226** From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."26 The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans.27 Always, Baptism is seen as connected with faith: “Believe in the Lord Jesus, and you will be saved, you and your household,” St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family."28

26. Acts 2:38.

27. Cf. Acts 2:41; 8:12-13; 10:48; 16:15.

28. Acts 16:31-33

.

**THE GRACE OF BAPTISM

1262** The different effects of Baptism are signified by the perceptible elements of the sacramental rite. Immersion in water symbolizes not only death and purification, but also regeneration and renewal. Thus the two principal effects are purification from sins and new birth in the Holy Spirit.65

65. Cf. Acts 2:38; Jn 3:5.

**1287 **This fullness of the Spirit was not to remain uniquely the Messiah’s, but was to be communicated to the whole messianic people.94 On several occasions Christ promised this outpouring of the Spirit,95 a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost.96 Filled with the Holy Spirit the apostles began to proclaim “the mighty works of God,” and Peter declared this outpouring of the Spirit to be the sign of the messianic age.97 Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn.98

94. Cf. Ezek 36:25-27; Joel 3:1-2.

95. Cf. Lk 12:12; Jn 3:5-8; 7:37-39; 16:7-15; Acts 1:8.

96. Cf. Jn 20:22; Acts 2:1-14.

97. Acts 2:11; Cf. 2:17-18.

98. Cf. Acts 2:38.

Part 2, Sec. 2, Ch. 2, Art. 4

**THE CONVERSION OF THE BAPTIZED

1427** Jesus calls to conversion. This call is an essential part of the proclamation of the kingdom: "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel."16 In the Church’s preaching this call is addressed first to those who do not yet know Christ and his Gospel. Also, Baptism is the principal place for the first and fundamental conversion. It is by faith in the Gospel and by Baptism17 that one renounces evil and gains salvation, that is, the forgiveness of all sins and the gift of new life.

16. Mk 1:15.

17. Cf. Acts 2:38.

1433 Since Easter, the Holy Spirit has proved "the world wrong about sin,"29 i.e., proved that the world has not believed in him whom the Father has sent. But this same Spirit who brings sin to light is also the Consoler who gives the human heart grace for repentance and conversion.30

29. Cf. Jn 16:8-9.

30. Cf. Jn 15:26; Acts 2:36-38; John Paul II, DeV 27-48.

 

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A meditation for practical application from Catholic Matters:

**APPLICATION: **One of the many proofs of the truth of our Christian religion, is the rapidity with which it spread from Jerusalem over the then known world. Within a generation, before the last of the Apostles died, there was scarcely a town or city in the Middle East, in North Africa, in Asia Minor, Greece and the southern parts of the Roman empire, including its capital Rome, in which the faith of Christ had not a foothold and center. There is no human explanation for this historical fact. Its explanation is from above, and the brief summary of what happened in Jerusalem on that first Pentecost day, read to us today, is proof of this divine intervention.

The change wrought in the Apostles by the descent of the Holy Spirit, as witnessed by St. Peter’s fearless accusation of the leaders of the Jews, the effect of Peter’s brief exposition of the essence of the Christian faith, as was proved by the conversion of three thousand Jews and the gift of foreign languages given to Galilean fishermen—these things demand more than a natural cause. If an innovator offers men a life of freedom of pleasure, of plenty without any effort on the part of his followers, he would attract most, if not all, men and women. But Christ demanded that his followers should carry their cross daily, should mortify their senses, should forgive their enemies, should share the little they had with more needy fellowmen—all in all a life which had no attraction for an earthly man. But in return he promised them a future, unending life which would satisfy every rational desire of the human heart. And he proved by his resurrection that he was able to fulfill this promise, because he was the Son of God who had come on earth for this very purpose—namely, to give mankind a share in the eternal kingdom of his Father.

The first Christians so appreciated this eternal reward that the duties and obligations of the Christian faith seemed nothing to them in comparison. They looked forward anxiously to the end of their exile on this earth so that they could be citizens of their heavenly home. Those of them who suffered martyrdom for their faith went gladly to their death, for they were, delighted to be a little more like to their divine Master who had won for them their future everlasting happiness.

How does our faith compare with theirs? Do we really appreciate what Christ’s life, death and resurrection have won for us? Do we think often and seriously on our future life? Do we make its attainment the true goal and purpose of our exile here below? An honest answer to these questions today will make us take a second look at ourselves, and on our reaction our eternal future may depend.

 

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2nd Reading: 1 Peter 2:20b-25

In last week’s epistle reading we heard Peter’s call to be holy because we have been redeemed, not with money like the Old Testament sacrifice, but by the Blood of Christ; the one perfect sacrifice which could open heaven and make it possible for us to have our sins forgiven and forgotten. Today’s reading comes from the section of Peter’s letter concerning the behavior of Christian slaves. Neither Peter nor Paul, even though they were apostles in the just emerging Christian Church, tried to put an end to the institution of slavery. They aimed instead at giving slavery a Christian meaning and making it a part of one’s spiritual being. Our reading today is commonly understood to be part of a primitive Christian hymn based on Isaiah 53:4-12.

Here is the 2nd Reading as we will hear it this Sunday:

Beloved:
If you are patient when you suffer for doing what is good,
this is a grace before God.
For to this you have been called,
because Christ also suffered for you,
leaving you an example that you should follow in his footsteps.
He committed no sin, and no deceit was found in his mouth.

When he was insulted, he returned no insult;
when he suffered, he did not threaten;
instead, he handed himself over to the one who judges justly.
He himself bore our sins in his body upon the cross,
so that, free from sin, we might live for righteousness.
By his wounds you have been healed.
For you had gone astray like sheep,
but you have now returned to the shepherd and guardian of your souls.

 

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From the *Navarre Bible *commentary:

**18-25. **The sacred writer now addresses all domestic servants (the Greek word means all who work in household tasks). He exhorts them to obey their masters, even if they are harsh (verse 18), because God is pleased if they put up with unfairness for His sake (verses 19-20); in doing so they are imitating the example of Jesus (verses 21-25). St. Paul, when addressing slaves in his letters (cf. Ephesians 5:5-9; Colossians 3:22-24), never encourages them to rebel. Christian teaching on social issues is not based on class struggle but on fraternal love: love eventually does away with all discrimination, for all men have created in the image of God and are equal in His sight. This peaceable policy gradually made for the suppression of slavery, and it will also lead to the solution of all social problems (cf. “Gaudium Et Spes”, 29).

The fact that St. Peter addresses only servants and does not go on to say anything to masters (as St. Paul usually does: cf. Ephesians 6:5-9; Colossians 3:23ff) has led some commentators to suggest that most of the Christians addressed in this letter must have been people of humble condition.

**21-25. **This passage is a beautiful hymn to Christ on the cross. Christ’s sufferings, which fulfill the prophecies about the Servant of Yahweh contained in the Book of Isaiah (52:13-53:12), have not been in vain, for they have a redemptive value. He has taken our sins upon Himself and brought them with Him on the cross, offering Himself as an atoning sacrifice. This means that we are free of our sins (“dead to sin”) and can live “to righteousness”, that is, can live for holiness with the help of grace.

The example of the suffering of Christ is always a necessary reference point for Christians: however great the trials they experience, they will never be as great or as unjust as those of our Lord. Reflecting on Christ’s suffering led St. Bernard to comment: “I have come to see that true wisdom lies in meditating on these things …]. Some have provided me with wholesome, if bitter, drink, and I have used others as gentle and soothing unction. This gives me strength in adversity and helps me to be humble in prosperity; it -allows me to walk with a sure step on the royal road of salvation, through the good things and the evil things of this present life, free from the dangers which threaten to right and left” (“Sermons on the Song of Songs”, 43, 4).
**
Duties Towards Masters–Christ’s Example
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[20b] But if when you do right and suffer for it you take it patiently, you have God’s approval. [21] For to this you have been called, because Christ also suffered for you, leaving you an example, that you should follow in his steps. [22] He committed no sin; no guile was found on His lips. [23] When He was reviled, He did not revile in return; when He suffered, He did not threaten; but He trusted to Him who judges justly. [24] He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed. [25] For you were straying like sheep, but have now returned to the Shepherd and Guardian of your souls.

25. The messianic prophecy about the Servant of Yahweh includes the image of the scattered flock (cf. Isaiah 53:6), to which Jesus alludes in His allegory of the Good Shepherd (cf. John 10:11-16). St. Peter, to whom our Lord had given charge of His flock (cf. John 21:15-19), would have had a special liking for imagery connected with shepherding.

Jesus Christ is “the Shepherd and Guardian of your souls” and “the chief Shepherd” (1 Peter 5:4). The etymology of the Greek word–“episcopos” (guardian)–means “overseer”; the word was used in civic life to designate those who were responsible for seeing that the law was kept. In the Dead Sea manuscripts the Hebrew equivalent (“mebaqqer”) is used to designate the religious leaders of the schismatic community of Qumran. Whatever might be the origin of the term, in the New Testament the word “episcopos” (bishop) is often used to mean the pastor of the Church (cf., e.g., Acts 20:28; see the note on 1 Peter 5:1-4). Here St. Peter applies to Christ the words the prophet Ezekiel places on the lips of God: “I will seek out My sheep and I will rescue them from all places where they have been scattered” (Ezekiel 34:12). Our Lord founded the Church as a sheepfold “whose sheep, although watched over by human shepherds, are nevertheless at all times led and brought to pasture by Christ Himself, the Good Shepherd and prince of shepherds (cf. John 10:11; 1 Peter 5:4), who gave His life for His sheep (cf. John 10:11-16)” (Vatican II, “Lumen Gentium”, 6).

 

[Fidelis]

From the 1859 Haydock Commentary:

We are to have submission to superiors, and patience under sufferings.

*20 For what glory is it, if sinning and being buffeted you suffer it: But if doing well you suffer patiently; this is praiseworthy before God.

21 For to this you have been called: because Christ also suffered for us, leaving you an example that you should follow his steps.

22 *Who did no sin, neither was guile found in his mouth:

23 Who when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly:*

Ver. 23. Christ, who was incapable of sinning, did not revile them that reviled him; he suffered all with patience; he willingly gave himself up to Pontius Pilate, that judged him, and condemned him unjustly to the death of the cross: and remember that all he suffered was to satisfy for your sins, that he bore our sins in his own body on the tree of the cross. Remember always this great benefit of your redemption, and of your being called to believe in him, and to be eternally happy by following his doctrine; that all of you were as sheep going astray, lost in your ignorance and in your sins, but that by his grace and by his merits you are now called and converted to Jesus Christ, the great pastor and bishop of your souls. You are happy if you live under his care, inspection, and protection. (Witham)

*24 *Who his ownself bore our sins in his body upon the tree: that we being dead to sins, should live to justice: by whose stripes you were healed.

25 For you were as sheep going astray: but you are now converted to the pastor and bishop of your souls.*

 

[Fidelis]

Other thoughts and commentary on the 2nd Reading:

**20b But if you are patient when you suffer for doing what is good, this is a grace before God: **To put this verse in context, we must read the preceding two and one-half verses: “18 Slaves, be subject to your masters with all reverence, not only to those who are good and equitable but also to those who are perverse. 19 For whenever anyone bears the pain of unjust suffering because of consciousness of God, that is a grace. 20a But what credit is there if you are patient when beaten for doing wrong?”

**21 For to this you have been called, because Christ also suffered for you, leaving you an example that you should follow in his footsteps: **Not following in His footsteps to slavery, but to the patient suffering of unjust wrongs, for Christ provided us all a perfect example of this.

“Be sure to note carefully the extent to which Peter beholds glory even in the state of slavery, by saying that those who do well and are blameless but who are beaten by cruel and dishonest masters, are following in the footsteps of Christ, who suffered unjustly on our behalf. That is something to rejoice about!” [Saint Bede the Venerable (ca. A.D. 416), *On 1 Peter

]
**
22 “He committed no sin, and no deceit was found in his mouth.”: **This begins the hymn referred to in the introduction (read Isaiah 53:4-12). The innocent servant of Yahweh, as described by the Isaiah, five hundred years earlier, had to bear injuries, insults and bodily sufferings. What a perfect model he was for a suffering slave of that day. “He was (to be) led like a lamb to the slaughter and like a sheep that before its shearers is dumb, he opened not his mouth” (Is. 53: 9). St. Peter sees Christ fulfilling to the letter the role of the suffering servant as Isaiah had described the future Messiah.
**
23 When he was insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly: Christ had full confidence in his Father’s decisions. He left himself entirely in his hands.
**
24 He himself bore our sins in his body upon the cross: Literally, “… to the wood”. “Wood” or “tree” is a very early term for the cross. Christ carried the sins of men up to the cross in His body, undergoing the “curse” for them. The “curse” is the result of breaking the covenant with God. Adam and Eve had broken their covenant with God; the Israelites, at Mount Sinai, had broken their covenant with God and had brought the “curse” upon themselves and their descendants. It was on the cross that Jesus fulfilled the role of the suffering servant (see Galatians 3:13; Deuteronomy 21:23). 2nd Corinthians 5:21 says “For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.” Christ is acknowledged as sinless (verse 22 of our reading today; Hebrews 4:15) yet through God’s choice He came to stand in that relation to God which is normally the result of sin—He became part of a sinful humanity so that His sacrifice would open heaven and allow our sins to be forgiven (see Romans 6:10-12).

*“Christ was nailed to the cross, paying the penalty not for His own sins but paying the debt of our nature. For our nature was in debt after transgressing the laws of its maker. And since it was in debt and unable to pay, the Creator Himself in His wisdom devised a way of paying the debt. By taking a human body as capital, He invested it wisely and justly in paying the debt and thereby freeing human nature.” *[Theodoret of Cyr (ca. A.D. 430), *On Divine Providence, 10,26]

so that, free from sin, we might live for righteousness. By his wounds you have been healed: The death of Christ on the cross obtains pardon for all the sins of mankind provided man asks for that pardon. All Christians in their baptism have symbolically died with Christ, died to sin, and have begun to live the new life of sons of God, living in righteousness.

25 For you had gone astray like sheep: Before their conversion they were like lost sheep (another reference to Is. 53: 6), not knowing whence they had come nor whither they were going.

but you have now returned to the shepherd and guardian of your souls: Now that they have become Christians their lives, in this world and the next, are under the leadership and protection of the Good Shepherd, a term Christ had used for himself (Jn.10: 11, see 10: 1-17).

The familiar shepherd and flock figures express the care, vigilance, and love of God for His people in the Old Testament [Psalm 23 (our Responsorial Psalm); Isaiah 40:11; Jeremiah 23:4-5; Ezekiel 34:11-16] and of Jesus for all humanity in the New Testament [Matthew 18:10-14; Luke 15:4-7; John 10:1-16 (our gospel reading); Hebrews 13:20].

 

[Fidelis]

Catechism of the Catholic Church paragraph referencing 1 Peter 2:20b-25:

**Our participation in Christ’s sacrifice

618** The cross is the unique sacrifice of Christ, the “one mediator between God and men”.452 But because in his incarnate divine person he has in some way united himself to every man, “the possibility of being made partners, in a way known to God, in the paschal mystery” is offered to all men.453 He calls his disciples to “take up [their] cross and follow [him]”,454 for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps."455 In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.456 This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.457

*Apart from the cross there is no other ladder by which we may get to heaven.*458

452. 1 Tim 2:5.

453. GS 22 § 5; cf. § 2.

454. Mt 16:24.

455. 1 Pet 2:21.

456. Cf Mk 10:39; Jn 21:18-19; Col 1:24.

457. Cf. Lk 2:35.

458. St. Rose of Lima, cf. P. Hansen, Vita mirabilis (Louvain, 1668).

 

[Fidelis]

A meditation on the 2nd Reading for practical application from Catholic Matters:

**APPLICATION: **Although the words we have read were addressed by St. Peter to slaves who had become Christians, they have a lesson today for each one of as. Even if we are living in what we may proudly claim to be a “free country” (and not, as millions of our fellowman are, under a despotic rule which makes their lives in many respects worse by far than that of the slaves in the Roman empire), we too have many things and persons who interfere justly or unjustly with what we claim as our God-given rights. Day after day, we are called on to exercise the great Christian virtue of patience.

To begin with the home, there is often need for the exercise of patience, sometimes to a heroic degree, in our family life. There are nagging wives, suspicious, ill-tempered husbands, disloyal and disobedient children, days of hostile silence or cold-war treatment, cutting and untrue remarks, provocative behavior, false accusations—the list, alas, could go on.

Outside the home, in our dealings with local and state authorities and with our neighbors in general, how many times each week, if not each day, are we not called on to practice Christian patience, recommended by St. Peter to the slaves of his day! For the fact is that free though we may claim to be, our freedom is very limited by the necessity of living in the society of our fellowman. Even outside the iron and bamboo curtain countries, we all have to live under some form of slavery, benevolent and necessary though it be.

Every man of sense will have to admit that restrictions on his personal liberty and his freedom to do as he pleases, must, be accepted if be is to live in peace in the society of others. Where these restrictions are unjust and malicious and we have no legal, peaceful redress, we must practice Christian patience and prayer. St. Peter reminds us of the noble example of innocent suffering given us by our Lord and leader, Christ himself. Our sacrifice will rarely go to that extreme, but even if it should, and it is in the cause of justice, we should be proud to be found worthy, to imitate our Divine Master.

We must always be ready, too, to help by word and by deed, a fellowman who is struggling to bear injustices with Christian patience. Today, more than ever before, people are taking a true Christian interest in the sufferings of their fellowman, wherever they may be. This noble effort is worthy of the assistance and cooperation of every Christian, indeed of every man who claims to be human.

If every Christian family became actively interested in helping a more needy family, at home or abroad, there would be less time for family squabbles and dissensions; their united interest in Christian well-doing would make each one more Christian and more united. If employers and employees, in the relatively prosperous cities and countries, united in a Christian endeavor to help find food and employment for the starving millions in other less fortunate lands, there would be less time for unnecessary local or national disruption of production, which only produces waste and want for themselves and thousands of others.

True Christian charity, which is the mother of patience, need not necessarily begin at home, but its fruits will return a hundredfold to the home and to the society which practices it. If we be true followers of our Good Shepherd, we will help him to feed all his hungry sheep on this earth and in as far as in us lies, we will, by word and example, help to lead them eventually to the eternal pastures he has prepared for them.

 

[Fidelis]

Gospel Reading: John 10:1-10

* This Sunday’s gospel takes place right after Jesus’ healing of the blind man which we heard about on the Fourth Sunday of Lent (John 9:1-41). He is addressing this present discourse to the Pharisees who reacted with hostility to both Jesus and the blind man as a result of that healing.

* The theme of God as the shepherd of Israel runs all through the Old Testament (Psalm 23:1-4, 80:1; Genesis 48:15, 49:24; Micah 7:14). Among the leaders of Israel there were good shepherds, like David (1 Samuel 17:34-36) as well as bad (Jeremiah 23:1-6).

* The Old Testament also promised that God would one day replace these corrupt leaders and shepherd his people himself (Ezekiel 34:11-16; Isaiah 40:11).  Jesus often described himself in pastoral terms as a shepherd who sought out the lost sheep and carried them home to rejoicing (Matthew 18:12-14; Luke 15:4-7; John 10). He also used the image of a shepherd in many of his other teachings (Matthew 7:15, 9:36, 25:32-33; Mark 14:27; John 21:16-17), as did the early Church (Hebrews 13:20; 1 Peter 2:25).

Here is the Gospel Reading as we will hear it this Sunday:

Jesus said:
“Amen, amen, I say to you,
whoever does not enter a sheepfold through the gate
but climbs over elsewhere is a thief and a robber.
But whoever enters through the gate is the shepherd of the sheep.
The gatekeeper opens it for him, and the sheep hear his voice,
as the shepherd calls his own sheep by name and leads them out.
When he has driven out all his own,
he walks ahead of them, and the sheep follow him,
because they recognize his voice.
But they will not follow a stranger;
they will run away from him,
because they do not recognize the voice of strangers.”
Although Jesus used this figure of speech,
the Pharisees did not realize what he was trying to tell them.

So Jesus said again, “Amen, amen, I say to you,
I am the gate for the sheep.
All who came before me are thieves and robbers,
but the sheep did not listen to them.
I am the gate.
Whoever enters through me will be saved,
and will come in and go out and find pasture.
A thief comes only to steal and slaughter and destroy;
I came so that they might have life and have it more abundantly.”

 

[Fidelis]

From the Navarre Bible commentary:

1-18. The image of the Good Shepherd recalls a favorite theme of Old Testament prophetic literature: the chosen people is the flock, and Yahweh is their shepherd (cf. Psalm 23). Kings and priests are also described as shepherds or pastors. Jeremiah inveighs against those pastors who had let their sheep go astray and in God’s name promises new pastors who will graze their flocks properly so that they will never again be harassed or anxious (cf. 23:1-6; also 2:8; 3:15; 10:21; Isaiah 40:1-11). Ezekiel reproaches pastors for their misdeeds and sloth, their greed and neglect of their responsibility: Yahweh will take the flock away from them and He Himself will look after their sheep: indeed, a unique shepherd will appear, descended from David, who will graze them and protect them (Ezekiel 34). Jesus presents Himself as this shepherd who looks after His sheep, seeks out the strays, cures the crippled and carries the weak on His shoulders (cf. Matthew 18:12-14; Luke 15:4-7), thereby fulfilling the ancient prophecies.

From earliest times, Christian art found its inspiration in this touching image of the Good Shepherd, thereby leaving us a representation of Christ’s love for each of us.

In addition to the title of Good Shepherd, Christ applies to Himself the image of the door into the sheepfold of the Church. “The Church,” Vatican II teaches, “is a sheepfold, the sole and necessary gateway to which is Christ (cf. John 10:1-10). It is also a flock, of which God foretold that He Himself would be the shepherd (cf. Isaiah 40:11; Ezekiel 34:11ff.), and whose sheep, although watched over by human shepherds, are nevertheless at all times led and brought to pasture by Christ Himself, the Good Shepherd and Prince of shepherds (cf. John 10:11; 1 Peter 5:4), who gave His life for His sheep (cf. John 10:11-15)” (“Lumen Gentium”, 6).
**
The Good Shepherd
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(Jesus said to the Pharisees,) *[1] "Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber; [2] but he who enters by the door is the shepherd of the sheep. *

1-2. The flock can be harmed in a subtle, hidden way, or in a blatant way through abuse of authority. The history of the Church shows that its enemies have used both methods: sometimes they enter the flock in a secretive way to harm it from within; sometimes they attack it from outside, openly and violently. “Who is the good shepherd? He who enters by the door' of faithfulness to the Church's doctrine and does not act like the hireling who sees the wolf coming and leaves the sheep and flees’; whereupon `the wolf snatches them and scatters them’” ([St] J. Escriva, “Christ Is Passing By”, 34).

Concluded on the next post…

 

[Fidelis]

*[3] To him the gatekeeper opens; the sheep hear his voice, and he calls his own sheep by name and leads them out. [4] When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. [5] A stranger they will ot follow, but they will flee from him, for they do not know the voice of strangers." *

**3-5. **In those times it was usual at nightfall to bring a number of flocks together into one sheepfold, where they would be kept for the night with someone acting as look-out. Then at dawn the shepherds would come back and open the sheepfold and each would call his sheep which would gather round and follow him out of the pen (they were used to his voice because he used to call them to prevent them from going astray) and he would then lead them to pasture. Our Lord uses this image–one very familiar to His listeners–to teach them a divine truth: since there are strange voices around, we need to know the voice of Christ–which is continually addressing us through the Magisterium of the Church–and to follow it, if we are to get the nourishment our soul needs. “Christ has given His Church sureness in doctrine and a fountain of grace in the Sacraments. He has arranged things so that there will always be people to guide and lead us, to remind us constantly of our way. There is an infinite treasure of knowledge available to us: the word of God kept safe by the Church, the grace of Christ administered in the Sacraments and also the witness and example of those who live by our side and have known how to build with their good lives a road of faithfulness to God” ([St] J. Escriva, “Christ Is Passing By”, 34).

[6] This figure Jesus used with them, but they did not understand what He was saying to them.
**
6.** Christ develops and interprets the image of the shepherd and the flock, to ensure that everyone who is well-disposed can understand His meaning. But the Jews fail to understand–as happened also when He promised the Eucharist (John 6:41-43) and spoke of the “living water” (John 7:40-43), or when He raised Lazarus from the dead (John 11:45-46).

*[7] So Jesus again said to them, "Truly, truly, I say to you, I am the door of the sheep. *

7. After describing His future Church through the image of the flock, Christ extends the simile and calls Himself the “door of the sheep”. The shepherds and the sheep enter the sheepfold: both must enter through the door, which is Christ. “I”, St. Augustine preached, “seeking to enter in among you, that is, into your heart, preach Christ: if I were to preach other than that, I should be trying to enter by some other way. Through Christ I enter in, not to your houses but to your hearts. Through Him I enter and you have willingly heard me speak of Him. Why? Because you are Christ’s sheep and you have been purchased with Christ’s blood” (“In Ioann. Evang.” 47, 2-3).

*[8] All who came before Me are thieves and robbers; but the sheep did not heed them.
*
**8. *The severe reproach Jesus levels against those who came before Him does not apply to Moses or the prophets (cf. John 5:39, 45; 8:56; 12:41), nor to the Baptist (cf. John 5:33), for they proclaimed the future Messiah and prepared the way for Him. He is referring to the false prophets and deceivers of the people, among them some teachers of the Law–blind men and blind guides (cf. Matthew 23:16-24) who block the people’s way to Christ, as happened just a little before when the man born blind was cured (cf. John 9).
*
[9] I am the door; if any one enters by Me, he will be saved, and will go in and out and find pasture. [10] The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly."

 

[Fidelis]

From the *1859 Haydock *Commentary:

**
Christ is the door, and the good shepherd.**

1 Amen, amen, I say to you; he that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber.

**Ver. 1, &c. **In this parable the fold is the Church: the good shepherd, and also the door is Christ: the thieves and robbers are false guides; the hirelings, such ministers as seek their own profit and gain, and a good living, as they call it; the wolves, heretics; the sheep not yet brought into the fold, the Gentiles not then converted. (Witham)

*2 But he that entereth in by the door, is the shepherd of the sheep;

3 To whom the porter openeth: and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out.*

**Ver. 3. **His own sheep by name. By this is signified the particular care. (Witham)

4 And when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice.

Ver. 4. He goeth before them, leads them by his instructions and example. (Witham)

*5 But a stranger they follow not, but fly from him, because they know not the voice of strangers.

6 This parable Jesus spoke to them. But they understood not what he was speaking to them.

7 Jesus, therefore, said to them again; Amen, amen, I say to you, I am the door of the sheep.

8 All they who came, are thieves and robbers, and the sheep heard them not.*

**Ver. 8. **All they who came are thieves, meaning those who came of their own accord, without being sent: not so the prophets, who had their mission from God. (Witham)
*
9 I am the door. If any one enter by me, he shall be saved: and he shall go in, and go out, and shall find pastures.

10 The thief cometh not, but to steal, and to kill, and to destroy. I am come that they may have life, and may have it more abundantly.*