LESSON FROM THE LAND - JOHN 10:11-18
Today's pilgrims to the Holy Land are fascinated by the figure of the eastern shepherd. Dr. Maxie Dunnam is not unlike many pilgrims returning from recent trips when he notes that "shepherds and their flocks" were found to be the subjects of many of his photographs. Although visitors to this land have no first-hand knowledge of shepherding, they are still drawn to shepherds and their flocks. The feelings evoked by the image of the shepherd are perhaps unmatched in Christian experience.
Our admiration of shepherds was not shared by religious leaders in the first century CE. Shepherding was considered a despised trade. Joachim Jeremias tells us that shepherds were considered no better than thieves. The oral law actually forbade the purchase of milk and wool from shepherds for fear that they had been pilfered. Jeremias further reveals that fathers refused to teach their sons this trade. The trade too easily lent itself to dishonesty and thievery. No doubt, this assessment of shepherding led to the increasing employment of hirelings. Hired hands gradually became the only persons an absentee owner could find to tend his flock.
Given this understanding of the shepherd's social position, the words of Jesus in our text are quite revealing. Beyond the initial impact of an "I am" saying, this claim of "I am the good shepherd" is equally stunning. The reader is reminded of other images appropriated and cleaned up as it were by Jesus. Leaven is just one such example of Jesus' arousal of interest in his audience by the employment of an unexpected comparison. "The kingdom of God is like leaven..."
While there is much to draw upon from the larger context of John 10: 1-21 regarding shepherds, sheep, and sheepfolds, the focus of the immediate text is in the contrast between the good shepherd and the hireling. Jesus clearly knew of the popularly held opinion of shepherds. He risked the comparison to startle and more, to establish the connection with the promise of God in Hebrew texts like Ezekiel 34:11. Throughout this chapter of Ezekiel, the failure of both religious and political leaders is documented. Their failure was precisely that of the first century "hireling." The hireling cared only about himself at the expense of the sheep. Kings, prophets, and priests pampered themselves to the neglect of the sheep. As a result of this failure, God announced to the nation: "Behold I, I myself will search for my sheep..." In the same spirit, Jesus offered Himself as the Good Shepherd.
The contrast between Jesus and the shepherds of his day is greatest at the point of the willingness to sacrifice a life for the sheep. The hireling flees at the first sign of danger. He does not know the sheep. They are not his own; they belong to someone else. He cares not for the sheep. Against this background of first century reality, Jesus says: "I lay down my life for the sheep." In his compassion for the sheep, Jesus is like his heavenly Father.
The difference in attitudes and actions of the good shepherd was all the more striking when considering rabbinic law. According to the teaching of the day, the shepherd was not responsible for the loss of sheep in the event of a violent attack. Only careless acts by the shepherd incurred the wrath of the owner and the law. As usual, Jesus goes beyond the demands of the law in his sacrificial giving.
Considering the immediate and larger contexts of this teaching, the contrasting images of shepherds were intended more as an indictment of political and religious leaders than impoverished hirelings. Jesus condemned the leadership of his day for failure like unto Ezekiel's day. When he felt the sting of their growing criticism, he decried their neglect of God's people. He boldly challenged their motives, while offering himself as God's faithful servant.
This unforgettable image of Jesus as the Good Shepherd later stirred the disciples to faith and service. They embraced the vocation of shepherd as their model for ministry.
Countless generations of disciples and pastors since have likewise responded positively to the Lord as shepherd. The emotions stirred by this image no doubt explain the attraction of Holy Land pilgrims to the lonely shepherd tending his flock in the field.
Today's pilgrims to the Holy Land are fascinated by the figure of the eastern shepherd. Dr. Maxie Dunnam is not unlike many pilgrims returning from recent trips when he notes that "shepherds and their flocks" were found to be the subjects of many of his photographs. Although visitors to this land have no first-hand knowledge of shepherding, they are still drawn to shepherds and their flocks. The feelings evoked by the image of the shepherd are perhaps unmatched in Christian experience.
Our admiration of shepherds was not shared by religious leaders in the first century CE. Shepherding was considered a despised trade. Joachim Jeremias tells us that shepherds were considered no better than thieves. The oral law actually forbade the purchase of milk and wool from shepherds for fear that they had been pilfered. Jeremias further reveals that fathers refused to teach their sons this trade. The trade too easily lent itself to dishonesty and thievery. No doubt, this assessment of shepherding led to the increasing employment of hirelings. Hired hands gradually became the only persons an absentee owner could find to tend his flock.
Given this understanding of the shepherd's social position, the words of Jesus in our text are quite revealing. Beyond the initial impact of an "I am" saying, this claim of "I am the good shepherd" is equally stunning. The reader is reminded of other images appropriated and cleaned up as it were by Jesus. Leaven is just one such example of Jesus' arousal of interest in his audience by the employment of an unexpected comparison. "The kingdom of God is like leaven..."
While there is much to draw upon from the larger context of John 10: 1-21 regarding shepherds, sheep, and sheepfolds, the focus of the immediate text is in the contrast between the good shepherd and the hireling. Jesus clearly knew of the popularly held opinion of shepherds. He risked the comparison to startle and more, to establish the connection with the promise of God in Hebrew texts like Ezekiel 34:11. Throughout this chapter of Ezekiel, the failure of both religious and political leaders is documented. Their failure was precisely that of the first century "hireling." The hireling cared only about himself at the expense of the sheep. Kings, prophets, and priests pampered themselves to the neglect of the sheep. As a result of this failure, God announced to the nation: "Behold I, I myself will search for my sheep..." In the same spirit, Jesus offered Himself as the Good Shepherd.
The contrast between Jesus and the shepherds of his day is greatest at the point of the willingness to sacrifice a life for the sheep. The hireling flees at the first sign of danger. He does not know the sheep. They are not his own; they belong to someone else. He cares not for the sheep. Against this background of first century reality, Jesus says: "I lay down my life for the sheep." In his compassion for the sheep, Jesus is like his heavenly Father.
The difference in attitudes and actions of the good shepherd was all the more striking when considering rabbinic law. According to the teaching of the day, the shepherd was not responsible for the loss of sheep in the event of a violent attack. Only careless acts by the shepherd incurred the wrath of the owner and the law. As usual, Jesus goes beyond the demands of the law in his sacrificial giving.
Considering the immediate and larger contexts of this teaching, the contrasting images of shepherds were intended more as an indictment of political and religious leaders than impoverished hirelings. Jesus condemned the leadership of his day for failure like unto Ezekiel's day. When he felt the sting of their growing criticism, he decried their neglect of God's people. He boldly challenged their motives, while offering himself as God's faithful servant.
This unforgettable image of Jesus as the Good Shepherd later stirred the disciples to faith and service. They embraced the vocation of shepherd as their model for ministry.
Countless generations of disciples and pastors since have likewise responded positively to the Lord as shepherd. The emotions stirred by this image no doubt explain the attraction of Holy Land pilgrims to the lonely shepherd tending his flock in the field.
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