How do you hear the voice of Christ?

The Gospel of our Lord Jesus Christ according to Saint John
(Atmosphere 10.22-30)

The feast of the dedication of the Temple was celebrated in Jerusalem. It was winter. Jesus was walking in the temple, in Solomon’s portico. The Jews surrounded him and said: How long will you doubt? If you are the Christ, tell us frankly.”

Jesus answered, “I have already told you, but you do not believe. The works that I do in the name of my Father testify of me; but you do not believe because you are not of my sheep. My sheep hear my voice, know them and follow me. I give them eternal life and they will never be lost.

My father, who gave me these sheep, is greater than all, and no one can take them out of the father’s hand. I and the Father are one.”

Continuing to read the tenth chapter of the Gospel of Saint John, Jesus now finds himself in a moment of real conflict with the leaders of the Jews. Here things are heading towards the tragic outcome of the religion of Christ. John’s Gospel is a little anchored in this reality of some kind of process, with witnesses for the prosecution and witnesses for the defense.

Well, here the Pharisees want Jesus to finally say who he is. But it so happens that Jesus is already speaking; But is it necessary to realize how he says? For this, the first thing to see is the business. The works of Christ are the first revelation that God makes to us. It is an external revelation. God reveals himself in history. That’s right, He opens the Red Sea, He raises Lazarus from the dead… There God speaks.

But this external advertisement alone is useless. There must be an inner revelation. In other words: I who see the sign outside; I, who see the miracle outside, open myself up to hear the voice speaking to me, which is why Jesus says in this gospel that “My sheep recognize my voice, and you who accuse me, do not listen to my voice.”

It would be very easy for these Pharisees to say to Jesus, “You are crazy! How can we not hear your voice? We are talking to you!” But that is not the voice Jesus is referring to. It is the inner voice, the voice of the Word, this is the light that enlightens every human being, which is why there is in the preface to St. John it is written that “Light shone in the darkness, but the darkness shone. I do not understand it.” Here we see practically in this Gospel the fulfillment of what the introduction said: “The darkness did not understand this light,” which is the light of Christ.

And now? what should we do? We must understand that, at the core of Christianity, there is a need to hear that.”Act‘that word which is’verb interius‘, that is, this word which is within, i.e. outside our superficiality, more within, there is speaking.

But if only we are affected by the things of the world; If the only thing you hear is the noise, the rumble of what’s normal…what in the world is it? St. John reminds us in his first epistle: “All that is in the world is the lust of the flesh.” If the only thing you hear is rest, food, drink, and sex – lust of the body – You won’t hear the inner word. If the only thing you hear is a file lust of eyesThis means that you spend your whole life curious about FacebookIn the The WhatsAppwindow shopping, buying things in stores, etc.; If the only thing that moves you is the lust of the eyes, you will not be affected by the Inner Word. And if the only thing that moves you is the pride of life, you think that you are the center of the world; If you put yourself in God’s place instead of humble before Christ, adore Him on your knees and listen to the voice that speaks within you; If you only listen to the pride of life, you will not listen to the inner act.

So, my dear ones, today’s gospel puts us before this decision. But let us, the sheep of Christ, be very confident, for he says: “No one will snatch these sheep out of my hand.” May we suffer a little, struggle a little, fall a little, get up a little; But he is with us. no need to be scared. He will take care of us. It is enough that we always listen to your voice.

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Historical Introduction (10.22 sec).Ansenias celebrated (Letter to the Hebrew, Formation, Consecration; Gr. ἐγκαινία, i.e. renewal, i.e.: Temple) in JerusalemThat is, the feast held by Judas Maccabeus in 165 BC in memory of the purification of the Temple (cf. 1 mc 4.59; 2 mc 10: 1-8) for eight days from the twenty-fifth of Chase (November December). It was also called the Festival of Lights because of the lighting that took place in those days. – It was winter (rainy weather), And Jesus walked (περιεπάτει) Through the Temple, in Solomon’s Porch (See. at 3.11; 5.12), towards the east [1].

Discussing the dignity of Jesus (10.24-39). – V. 24ff. The Jews exhort Christ to declare himself openly: If you are the Christ, tell us franklyWhat they said so they could accuse him more easily. Jesus answered, I am speaking to you (in Gr., “I told you”, that is, “I have already told you publicly”), And (But) do not believe. Yet Christ has not been publicly declared, either in John or in the Synoptics, to be The messiah, an address I tried to avoid; But he was called many times father’s sonAnd Father’s legacyAnd Sent from God As a guide and teacher to people (cf. 5.19ff; 7.16.25ff; 8.12ff, etc.), expressions refer not only to his divinity but also to his messianic dignity.

There was no need for another proclamation, “for it would be foolish to ask for words for testimony, when the works themselves have already proclaimed it” (Chrysostom); So Jesus continued: The work I dothat is, miracles, & c. testify to me (see 5, 36). It is enough then for you to think of business; But you don’t believe because you’re not of my sheepAnd not because you lack arguments [2]. – Jesus does not explain why they are not of the number of his sheep, but he clearly indicates that this is because of their prejudices and bad intentions (cf. 8:23, 47), however, without implying that it is due to predestination (cf. 6.44) or necessity certain fatal.

V 27 sec. He describes the interrelationship between himself and believers in roughly the same words as in the previous (cf. verse 3ff.); But here he claims that he not only gives abundant life to the sheep, but rather eternal lifei.e. the life of grace which is the beginning of eternal life; Consequently, They will never get losteven if someone (eg, a thief, see v.10) wanted to hurt him, eg No one will take them out of my hand (from my strength, from my protection); Ownership seems to have definite power. – V. 29f. The previous sentence proves: No one will snatch them from my hand, because no one can snatch anything from the Father’s hand; Now to be in the hands of the Son is the same as in the hands of the Father, because the two are a (Liter. One, love. ἕν).

Noticeable – lesson v. 29a, which is why its interpretation is equally uncertain. According to Vulgate (Pater meu quod deedit mihi maius omnibus est), the meaning is this: “What the Father has given me is (a good) greater, that is, more important and valuable than all (others)”. What is the Father’s gift? He does not say that, but from the context it can only be the spiritual flock, the faithful (the Church, according to Calmet), which many rightly note. However, it seems inappropriate to call the sheep the greatest gift Christ received from the Father, so few interpreters believe it is the divine nature, or the power entrusted to him. [3]. – Accepted to another lesson (LT. thu deedit mihi Pater eldest omnibus est, love. ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν = my father who gave me [as ovelhas]greater than all), the meaning is clear and

And no one can take them out of the Father’s hand: So, not mine too; So they are completely secure in that they claim equal dignity and power with the Father.

– What he alluded to before, he now expressly declares: I and the Father are one, not only by the unity of force (which was given in the previous version), but by the unity of nature (as the words mean in a clear and natural sense). This is the paramount reason for the previous statements. The Jews sought to compel Jesus to publicly ascribe to himself the dignity of Christ, or to publicly deny it; But he avoids every political question, takes the discussion to other grounds, and says more than his enemies expected him to hear, or what he himself said about himself up to then. Before, in fact, from the community of processes (cf. 5, 17, 19 sec) or from mutual knowledge (cf. 7, 29;) it was possible to deduce a community of nature, but not yet expressly confirmed; But it is now clearly and officially so.

Noticeable – This text is rightly cited in defense of the doctrine of the identification of the essence of the Father with the Word and the distinction of persons. In fact, the parents unanimously said: “Say me and dad, means distinct hypostases; say aIt means, without any other addition, the unity of the essence” (Caetano). That this is the true meaning of the expression is confirmed by the scandal of the Jews (cf. verse 33).

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