Introduction
The 4th Sunday of Easter is often called “Good Shepherd Sunday.” In each year of the three-year liturgical cycle, the readings are chosen to highlight Christ as the Good Shepherd who knows, leads, and protects his flock.
1st Reading – Acts 13:14, 43-52
Paul and Barnabas continued on from Perga
and reached Antioch in Pisidia.
On the sabbath they entered the synagogue and took their seats.
Many Jews and worshipers who were converts to Judaism
followed Paul and Barnabas, who spoke to them
and urged them to remain faithful to the grace of God.
On the following sabbath almost the whole city gathered
to hear the word of the Lord.
When the Jews saw the crowds, they were filled with jealousy
and with violent abuse contradicted what Paul said.
Both Paul and Barnabas spoke out boldly and said,
“It was necessary that the word of God be spoken to you first,
but since you reject it
and condemn yourselves as unworthy of eternal life,
we now turn to the Gentiles.
For so the Lord has commanded us,
I have made you a light to the Gentiles,
that you may be an instrument of salvation
to the ends of the earth.”
The Gentiles were delighted when they heard this
and glorified the word of the Lord.
All who were destined for eternal life came to believe,
and the word of the Lord continued to spread
through the whole region.
The Jews, however, incited the women of prominence who were worshipers
and the leading men of the city,
stirred up a persecution against Paul and Barnabas,
and expelled them from their territory.
So they shook the dust from their feet in protest against them,
and went to Iconium.
The disciples were filled with joy and the Holy Spirit.
Our first reading shows Paul and Barnabas preaching to both Jews and Gentiles. The rejection by some Jews and the turning to the Gentiles reflects how the Good Shepherd seeks all people, not just a select few. It echoes Jesus’ words that his sheep hear his voice, even beyond Israel.
We must be cautious in interpreting the message of this passage, lest we allow it to create or nurture any anti-Judaic sentiments.
Paul and Barnabas continued on from Perga and reached Antioch in Pisidia.
Paul and Barnabas are on their first missionary journey, having departed from Perga and now arriving at Antioch in Pisidia, a prominent Roman administrative center in the province of Galatia. To reach it, they would have crossed the rugged Taurus Mountains.
The city, largely Gentile, hosted a Roman garrison; converts among the soldiers would have been uniquely positioned to spread the gospel throughout the empire.
On the sabbath they entered the synagogue and took their seats.
As was customary, visiting teachers were invited to speak in the synagogue. Paul takes this opportunity (vv. 16–42, omitted from today’s reading) to recount salvation history — from the Exodus through David to Jesus — presenting Christ as the fulfillment of God’s promises.
Many Jews and worshipers who were converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to remain faithful to the grace of God.
This particular synagogue was made up of both Jews who had been born into the faith and proselytes who were in the process of converting.
Unlike Gentile “God-fearers” (Acts 13:16) who participated only minimally in Jewish religious practices, proselytes were allowed to worship.
On the following sabbath almost the whole city gathered to hear the word of the Lord.
Paul and Barnabas made such an impression that crowds returned to hear them on the following sabbath.
When the Jews saw the crowds, they were filled with jealousy and with violent abuse contradicted what Paul said.
The popularity of Paul and Barnabas’ message provoked jealousy among some Jewish leaders. In response, they challenge the content of the apostles’ preaching.
Their initial tolerance shifts to hostility only after seeing the size of the crowd.
Both Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first,
Paul affirms that the gospel was rightly offered to the Jews first, in accordance with God’s covenantal plan.
but since you reject it and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles.
This turning point is not a permanent rejection of the Jewish people. As Jesus said: He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me (Luke 10:16).
Paul still hopes for their conversion, as evidenced by his continued practice of preaching in synagogues throughout his journeys (Acts 14:1; 17:1, 10, 17; 18:4; 19:8).
For so the Lord has commanded us, ‘I have made you a light to the Gentiles, that you may be an instrument of salvation to the ends of the earth.’”
Paul quotes Isaiah 49:6 (via the Septuagint), which was originally addressed to the exiled Israelites in Babylon. In its original context, Isaiah offered hope that God would use Israel’s suffering to bring other nations to a knowledge of him. Paul and Barnabas now apply this prophecy to their own mission, seeing themselves as instruments of that light—called to proclaim the risen Christ not only to the Jews, but to all people.
The Church sees in this passage both a prophecy of Christ and a mandate for the Church’s evangelizing mission.
The Gentiles were delighted when they heard this and glorified the word of the Lord.
While some Jews rejected the message, many Gentiles received it with joy.
All who were destined for eternal life came to believe, and the word of the Lord continued to spread through the whole region.
This statement reflects divine providence, not predestination in the Calvinist sense. The Catholic Church teaches that God’s grace invites all to salvation, though human freedom remains necessary for response (CCC 600, 2001).
The Jews, however, incited the women of prominence who were worshipers and the leading men of the city, stirred up a persecution against Paul and Barnabas, and expelled them from their territory.
Influential local leaders, perhaps concerned about social disruption or economic loss, expel Paul and Barnabas from the city.
Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account (Matthew 5:11).
So they shook the dust from their feet in protest against them and went to Iconium.
In response, Paul and Barnabas follow Jesus’ directive: As for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them (Luke 9:5).
They simply move along to another town about one hundred miles east.
The disciples were filled with joy and the Holy Spirit.
Despite opposition, the fruit of the Spirit — joy — flourishes among the new believers. Persecution does not hinder the spread of the gospel; it often strengthens it.
2nd Reading – Revelation 7:9, 14-17
I, John, had a vision of a great multitude,
which no one could count,
from every nation, race, people, and tongue.
They stood before the throne and before the Lamb,
wearing white robes and holding palm branches in their hands.
Then one of the elders said to me,
“These are the ones who have survived the time of great distress;
they have washed their robes
and made them white in the blood of the Lamb.
“For this reason they stand before God’s throne
and worship him day and night in his temple.
The one who sits on the throne will shelter them.
They will not hunger or thirst anymore,
nor will the sun or any heat strike them.
For the Lamb who is in the center of the throne
will shepherd them
and lead them to springs of life-giving water,
and God will wipe away every tear from their eyes.”
Like last week, today’s second reading is a portion of Saint John’s vision of the heavenly liturgy.
The passage presents a beautiful paradox: Jesus, the Lamb who was slain, now reigns and shepherds his people.
I, John, had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue.
John witnesses an innumerable multitude, evoking God’s promise to Abraham: his descendants would be as countless as the stars and the sands (Genesis 22:17).
This multitude’s diversity (“every nation, race, people, and tongue”) fulfills God’s covenantal promise that Abraham would be the father of many nations (Genesis 17:4).
This is the universal Church, gathered from all peoples.
They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands.
The scene is one of extraordinary solemnity. The vast throng stands as a sign of respect and homage.
“The throne” is a respectful way of referring to God’s presence without saying his name directly, highlighting how holy he is. Next to the throne stands Christ (the Lamb), whose blood enabled the throng to stand victorious and pure in the heavenly courts.
The white robes symbolize purity and victory: purity through redemption, and victory through perseverance in faith.
Palm branches, used in ancient Jewish tradition to celebrate deliverance (cf. 1 Maccabees 13:51; 2 Maccabees 10:7), here symbolize triumph and thanksgiving — the eternal rejoicing of the redeemed.
Then one of the elders said to me, “These are the ones who have survived the time of great distress;
John enters a dialogue with one of the elders.
The “great distress” often refers to the tribulation that precedes the fullness of God’s kingdom. This vision offers a foretaste of the final victory, portraying those who remained faithful through trials, whether literal persecution or the spiritual struggle of Christian life.
they have washed their robes and made them white in the blood of the Lamb.
This paradoxical image points to Christ’s redemptive sacrifice and can be understood in several ways:
- The cleansing in blood signifies the salvific power of the Passion.
- It may also allude to baptism, by which believers are united with Christ’s death and resurrection (cf. Romans 6:3–4).
- Martyrdom may also be implied, but not required — what is certain is their union with the Lamb through grace.
“For this reason they stand before God’s throne and worship him day and night in his temple.
It is because they have endured and have been made pure by Christ that they can stand before God and worship day and night without end.
This is the ultimate vocation of the redeemed: to dwell in God’s presence and glorify him forever.
The one who sits on the throne will shelter them. They will not hunger or thirst anymore, nor will the sun or any heat strike them.
This imagery draws from Isaiah 49:10, describing a time of divine comfort and restoration. The redeemed are now fully protected — they are no longer afflicted by the sufferings of earthly life.
For the Lamb who is in the center of the throne will shepherd them and lead them to springs of life-giving water,
Heavenly happiness is described in a series of Old Testament expressions: Exodus 15:13; Deuteronomy 1:33; Wisdom 9:11; Jeremiah 2:13.
and God will wipe away every tear from their eyes.”
This intimate promise (Isaiah 25:8) expresses God’s personal care.
This vast throng is sheltered by God and shepherded by the Lamb. They have endured, and now they can rejoice.
Gospel – John 10:27-30
Jesus said:
“My sheep hear my voice;
I know them, and they follow me.
I give them eternal life, and they shall never perish.
No one can take them out of my hand.
My Father, who has given them to me, is greater than all,
and no one can take them out of the Father’s hand.
The Father and I are one.”
Today’s gospel reading invites us to reflect on the tender and unwavering care of Christ, our Good Shepherd. In these brief but powerful verses, Jesus assures us that those who listen to his voice belong to him; he knows them intimately and offers them eternal life.
Jesus said: “My sheep hear my voice; I know them, and they follow me.
Jesus describes the deep, mutual relationship between himself and his followers.
Drawing on the familiar pastoral imagery of the time, he compares believers to sheep who recognize and respond to the voice of their shepherd, a voice they trust implicitly. Likewise, a true shepherd knows his sheep individually.
In this, Jesus expresses both his intimate knowledge of each disciple and the call to respond with trust and obedience.
I give them eternal life, and they shall never perish.
Jesus makes two bold promises, the first being that he will give eternal life to those who are his sheep. This promise is rooted in his divine authority and his victory over death; just before this passage (John 10:17-18), Jesus declared his power over life and death.
No one can take them out of my hand.
The second bold promise is that nothing can separate Jesus’ followers from him. His hand is strong enough to protect them from every threat, spiritual or physical. This promise provides comfort and unshakable security in his divine care.
My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand.
The security of the sheep is guaranteed by the Father’s sovereignty. Jesus’ authority over his flock is grounded in the will and omnipotence of God the Father, who has entrusted them to him.
The Father and I are one.”
This climactic statement reveals the profound unity between Jesus and the Father.
The Greek word used here (hen) is a neuter singular form of the word for “one.” This grammatical detail is significant for understanding what Jesus is claiming. If Jesus had said he and the Father are one person, the masculine form (heis) would have been expected. Instead, by using the neuter hen, the Gospel emphasizes unity in essence, will, and action, not identity of person.
Jesus is not saying he is the Father (which would collapse the distinction of persons in the Trinity, something the Church rejects), but that he and the Father are perfectly united in their divine nature and mission. This is a cornerstone of Trinitarian theology — that God is three distinct Persons (Father, Son, and Holy Spirit), yet one in being.
“The Father and I are one” is an extremely difficult saying; so difficult, in fact, that it provokes a hostile reaction from the crowd in the verse that immediately follows this passage: The Jews again picked up rocks to stone him.
Though the truth can be difficult to accept, it is through this very claim that we come to see the unwavering care of the Good Shepherd, who holds us securely in divine hands that will never let us go.
Connections and Themes
Christ as the Good Shepherd. In our gospel reading, Jesus describes himself as the Good Shepherd who knows his sheep and gives them eternal life. His voice is intimate and unmistakable to those who belong to him. This shepherding is not passive but fiercely protective: He promises that no one can snatch his sheep from his hand. John’s vision in Revelation echoes this, as the Lamb, who is paradoxically both Shepherd and sacrifice, leads the redeemed to springs of life-giving water and wipes away every tear. Our first reading shows the Good Shepherd in action through his apostles, whose bold declaration, “I have made you a light to the Gentiles”, reveals that the Shepherd seeks all people, not just a select few. Christ’s care is personal, sacrificial, and expansive; he walks with each of us through suffering and leads us to eternal joy.
Trinitarian unity. Unity in diversity finds its ultimate origin in the divine relationship within the Trinity, the communion between Jesus and the One he calls Father. Though distinct persons, they are perfectly united in the Godhead. This is the foundational model of unity from which all other forms of unity flow. While this Trinitarian mystery is beyond our full understanding, we catch glimpses of it through Jesus’ words and the witness of the early Church.
In our gospel reading, Jesus speaks of the deep bond he shares with his sheep, then says the same of the Father — suggesting that their care and authority are one and the same. This means the relationship the sheep have with Jesus is inseparably connected to their relationship with the Father, mirroring the unity shared between them.
Communal unity.Across the readings, we see a vision of the Church as one diverse and joyful body. In our first reading, the gospel message breaks beyond the confines of one people and is embraced by the Gentiles, forming a community united not by race or background but by faith. Our second reading reinforces this with a majestic scene of people “from every nation, race, people, and tongue” worshiping together in heavenly harmony. Our responsorial psalm calls all lands to praise God with gladness.
This unity is not uniformity—it is communion through the Spirit, where each member is gathered, known, and cherished by the Shepherd.
Sunday Readings 