The Good Shepherd

Psalm 23 is a familiar passage to many of us. Regardless of the Biblical translation you first heard it, or memorized it, the passage is familiar. It is one that brings comfort for a variety of reasons. When we are in trouble, facing trials, we trust in the Lord to continue to guide and protect us. When we are in need, we have all we need because the Lord is our shepherd. When we are tired and weary, we know that the Lord brings rest and peace beside quiet waters, restoring our soul. And we know that ultimately, the Lord has our best interest in mind- because surely goodness and mercy will follow me all the days of my life.

We see this passage as hope- fulled and comforting.

John 10, our gospel passage for today’s sermon, expands upon the theme of Psalm 23. Jesus is with his disciples and the Pharisees have questioned his most recent miracle. Here he responds in parable or metaphor-attempting to explain once again who he is-

Jesus is not just a man, but God’s son, one in the trinity.

His response- is to use one of the great I AM statements - He says: I am the good shepherd.———

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I’m curious, who here has spent any time on a farm around animals like pigs, cows, and sheep?

In today’s culture, I imagine the majority of us have not spent a ton of time around these animals, aside from the occasional visit to a farm for a field trip, or to get some fish family ice cream.

Therefore, as we hear the scripture from Psalm 23 and John 10 today, I wonder if we in some ways have romanticized the image of Jesus as the good shepherd due to our unfamiliarity with shepherding? I know at least for myself, that is the case. We can easily lean in to the feelings of comfort and peace as promised in the Psalm. Wide open green pastures, grazing quietly. We don’t focus on the reality of what it meant to be a shepherd. See the life of a shepherd was anything but picturesque. It was dangerous, risky, and menial. Shepherds were rough around the edges, spending time in the fields, alone (except for the animals to keep them company). They didn’t interact much with with city folk, educated, well to do people. Therefore, for Jesus to say, “I am the good shepherd,” would have been an affront to the religious elite and educated. A modern-day equivalent might be for Jesus to say, “I am the good migrant worker.” They were NOT considered the best of the best to hear this good news first. Shepherds were not cool.

Let’s talk about the character of sheep: In addition to shepherds not really being cool, how often do we hear anything good about sheep? Rather more often I think I hear about how dumb sheep are. When reading to prepare for today, I was curious if I could find any great stories of sheep in the news that could show their true colors if you will.

Here are two, thanks to google:

In 2022: hundreds of sheep walking in circles for 12 days in Mongolia. - non stop.

In 2005, a sheep jumped off a cliff in Turkey and 1500 sheep followed one by one. ISTANBUL, Turkey – First one sheep jumped to its death. Then stunned Turkish shepherds, who had left the herd to graze while they had breakfast, watched as nearly 1,500 others followed, each leaping off the same cliff, Turkish media reported. In the end, 450 dead animals lay on top of one another in a billowy white pile, the Aksam newspaper said. Those who jumped later were saved as the pile got higher and the fall more cushioned, Aksam reported.

We can’t help but laugh, but I imagine in part because we just don’t understand the daily living situation of a farmer or shepherd.

….As I continued to read more about sheep and Biblical commentary on today’s passage I learned that Barbara Brown Taylor shared more about sheep in her own sermon on this text. She tells of an acquaintance who had actually grown up on a sheep ranch and could dispel the myth that sheep are dumb. Turns out it was actually the cattle ranchers who started that rumor, because sheep do not behave like cows. Cows are herded from the rear with shouts and prods from the cowboys. But that does not work with sheep. If you stand behind sheep making noises, they will just run around behind you. They actually prefer to be led. Cows can be pushed; sheep must be led. Sheep will not go anywhere that someone else—their trusted shepherd—does not go first, to show them that everything is all right. “Sheep seem to consider their shepherds part of the family, and the relationship that grows up between the two is quite exclusive. They develop a language of their own that outsiders are not privy to.”

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So knowing this about sheep and how they follow the shepherd, what’s it mean for Jesus to say he is the GOOD shepherd. Does this mean, he is great at this whole shepherd thing, like he would get an A+ is sheep sheering 101 class in college?

Well, no, probably not, because his statement is a metaphor. And is statement has deep meaning.

For one, He is not talking about shepherding real sheep- the fluffy white things. He talking about shepherding people. Just like his reference to making the disciples fishers of people instead of fishers of fish. Jesus’ life and mission is all about people.

Secondly, In the Greek, the word “good” here can also be translated to mean: ideal, true, competent, faithful, genuine, noble. It is really defined, more in the sense of a model. Jesus is the good shepherd insofar as he is a model shepherd. He is the type of shepherd other shepherds should aspire to be like. Jesus is not just any run-of-the-mill shepherd; he embodies strength, power, sympathy, kindness, and mercy. —————————————————— To further understand the importance of the word good, Jesus unpacks this by comparing the shepherd with that of the hired hand, the substitute man in charge if you will.

For the shepherd, for Jesus, he understands that the sheep belong to him. when shepherds tend a flock, it tends to be more than just a job to keep groceries on the table. And for Jesus, it is his reason for being- reason for living and for dying. It is the vocation given by the Father. There is no greater job.

In contrast, the hired hand runs at the first sign of danger. The hired hand is concerned only with monetary gain, puts forth the minimum amount of work needed to care for the sheep, and will not risk life or limb for the sake of the sheep. The image of shepherd reminds us that God is especially concerned for those at risk, those who are vulnerable. Sheep are lost without the constant, vigilant care of their shepherd. —————————————

(pause)

Jesus makes this further statement in verse 14 and 15 that He knows the sheep and the sheep know him, just as he and the father are one. ———

story: When I was in grade school, I took many courses in Spanish. I had Spanish class from 7th grade through 12th grade. If I had kept up with it I probably could have stood here and preached in Spanish, but alas, anything you want to be good at, if not continually practiced is lost. But anyways, as I was reading this passage, I couldn’t help but see the connection with the Spanish language for the verb to know.

I know my sheep and my sheep know me

There are two words in Spanish used for know. There is the know intellectually, and then know relationally. Example: I know the answer to that math problem. and I know or recognize that person as my uncle. Saber for intellectual knowledge and Conocer for relational. Here, Jesus is using the verb conocer- to recognize, to know in a relationship.

But really, the verb here goes beyond just recognition, like picking someone out in a crowd-

for Jesus in his statement, it includes this layer of understanding- it is about deep involvement in the life of the other. So it is with a shepherd and his sheep. He devotes his life to his sheep. So it is with Jesus, he devotes his life to the people of the world- to us- as evidenced in the crucifixion.

The work of a shepherd, just as the Lord in Psalm 23, and the work ofJesus as the good shepherd is a work of creating intimacy and security. The shepherd is sufficient for the care of the flock—the shepherd and sheep know each other. The sheep are secure in the care of the shepherd. The sheep are intimately known by the shepherds.

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James K Smith is the author of “You Are what you Love,” a book that talks about spiritual habits, how we grow close in our walk with the Lord. He speaks at the beginning of his book about our innate, core desire to love. he says at our core, we seek to love someone or something. we are drawn to relationship at our innermost being. This means at our core we deeply want to be known. Relationships are about knowing and being known. Thats our desire as humans.

Even though today we live in an utterly isolated, me-me-me society, Smith would still argue that deep down, we can all admit that we desire relationship. We see it in “virtual” communities on the Internet, chat rooms, these apps like Tinder where people can swipe to see who their soulmate might be. However strange that may be, at its core, is still the desire to love and be loved back.

But forming authentic and holistic community is hard work. being vulnerable with others is scary. Trusting others is almost impossible in today’s society. forming real, life giving community is not the norm. The desire is there, sure, but the reality isnt.

Jesus assures us that our fears are real but he also assures us that there is an alternative. we can have intimate, true, real relationship with him and with others. Our emptiness and anxiety can be relieved, because we have one who knows us and cares for us, is willing to die for us, and is our constant companion—the Good Shepherd.

We can finally rest in knowing there is one who desires to know us intimately, desires to be “all in” for us, desires to live AND die for us. This good shepherd is Jesus. We can find rest. We can sit by quiet waters, breathe in deep alongside green pastures.

We know this, having heard and recounted the Easter message just a few short weeks ago, that this is a wonderful reassurance. Jesus is our shepherd. So we then find our assurance is based not on what we do or do not do, but on what Jesus does in his role as the good Shepherd- having gone to calvary, died, was buried, rose again claiming victory over physical and spiritual death. He is ours and we are His. He will never let us go.

Praise be to Jesus Christ, the good shepherd.

—-(breathe)—

But Jesus goes on to speak in verse 16:  “I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice”

—Jesus says the work is not done.

there are some sheep who are not safe alongside us at green pastures during the day, or within the gate at night. There are some sheep who have yet to hear the voice of the good shepherd and have yet to follow.

There are some within our community who have yet to hear the name of Jesus. Who have yet to follow the voice of the one who loves them. There are some who are “outsiders” and need to come in and become part of o our flock. The good shepherd does not merely care for the sheep, but also gathers the flock. Jesus wants to open the gate wide to the outcasts of the day—sinners, lepers, women, Samaritans, tax collectors, and more. Jesus does not merely care for us who are seated in these pews, but he also cares for the people who have yet to darken our doors on a Sunday morning. He desires to gather the flock from those who line up for daily meals at MACC charity. He wants to lead into the gate the one bundled up in tattered clothes on the bench outside the Mary Cheney library on Friday night. Jesus wants to call by name the coworker who strongly disagrees with your political stance on who the next president should be. He wants them to join the flock.

The voice of Christ calls out to all the others just as it calls out to us; thus now is the time to examine our attitudes, practices, and behaviors that keep us safe from the concerns and needs of Christ’s OTHER sheep. To the extent that we decline to enter into the world of these other sheep due to discomfort or limited perceptions of our advantage, it is we who are refusing the voice that insists “I must bring them also, and they will listen to my voice.” In the Easter season, we focus on the salvation that the Good Shepherd brings. Jesus laid down his life for the sake of love. He gave all, for us. He died and rose again to wash us clean from sin and bring us back into right relation with the Father, back into the flock. We celebrate that love in the Easter season. But we do this while also recognizing that there is a mission that we join when we accept this love and salvation. That mission is to bring more sheep into the flock. To share that news of salvation with others.

We participate in that mission by doing multiple things:

1. Continue to spend time with the good shepherd. Learn to really know and recognize His voice. “conosco” in spanish. 2. Speak the name of Jesus, proclaiming His goodness in our lives to others around us. Proclaiming the news of the good shepherd whenever possible- through the use of our modeled lives- and use words when necessary 3. Make deep connections with “others” around us. Preferably with people who are different from you. 4. Be inclusive to all who may enter the gate and become part of the flock. Because Jesus came for all. He is the good shepherd caring for all and gathering all.

closing: goodness of god.

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Psalm 23 The Lord is my shepherd, I shall not want. 2 He makes me lie down in green pastures; he leads me beside still waters; 3 he restores my soul. He leads me in right paths for his name’s sake. 4 Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your staff— they comfort me. 5 You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord my whole life long.

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John 10:11-18 I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. 13 The hired hand runs away because a hired hand does not care for the sheep. 14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father. And I lay down my life for the sheep. 16 I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life in order to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father.”

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The good shepherd and the sheep who know his voice are integrally related; theirs is a mutual recognition and a mutual belonging together.

Therefore…. we must be a part of “being inclusive” in order to be known—in order for others to feel “known” too.

Questions: What kinds of dangers threaten your community? Against what does your community struggle? In what ways does a life of faith address those dangers? What stifles rather than promotes connectedness and community? How does the church provide a place where people feel they belong?

God’s community is open and inclusive

Such mutual knowing and intimacy could be construed as a form of exclusivism, a kind of coziness that has turned inward, except for that reminder the Jesus has “other sheep that do not belong to this fold.” Who are they? Jewish Christians communities who are persecuted like John’s community, but are part of the old flock? Gentiles who will be included as a part of the outreach to the broader world? later generations- who have not seen and yet to believe? (20:29)? Its hard to tell. That flock is open ended. There are always others who recognize the shepherd’s voice and enter the fold.

Who are the “others” in our midst today? The issue of the oneness of believers arises from Jesus’ saying here about the “other sheep that do not belong to this fold” (v. 16). Although in its original setting this verse probably referred to “the calling of the Gentiles”—as Calvin observed—our present, twenty-first-century context requires that we expand this image beyond the parameters of the historical setting of the community of the beloved disciple. The “other sheep” of today must be determined by the setting in which the word is preached and heard. Who are “other” for us?

The key point is that these “others” are Christ’s sheep, just as we are, and they too recognize his voice.

Christ is the Word of God, the message of the self-giving love of God, who did not want the world to perish. The world surely will perish if its inhabitants continue to pursue narrow forms of self-definition, identities based on nation, class, race, and gender. The voice of Christ calls out to all the others just as it calls out to us; thus now is the time to examine our attitudes, practices, and behaviors that keep us safe from the concerns and needs of Christ’s other sheep. To the extent that we decline to enter into the world of these other sheep due to discomfort or limited perceptions of our advantage, it is we who are refusing the voice that insists “one flock” is a correlate of the principle “one shepherd.”

I must bring them also, and they will listen to my voice” (v. 16). The relationship between the sheep and the shepherd is based on what the shepherd does, rather than on what the sheep do. It’s all about who the Shepherd is rather than who we are. The sheep feel secure just to hear the voice of the shepherd. Through that reassurance we in turn may allow the Shepherd’s voice to speak through us as we reach out to the lost and hurting we encounter on the way.

The “news” is that there are other sheep out there, not of this flock, who are to join it. The main issue is ecclesiological, about the church. It is not directly about mission, though it does concern receiving others into our midst. The passage also contains a deep challenge to all denominationalism: “there will be one flock, one shepherd” (v. 16).

who are sheep? Who are shepherds?: It is tempting to use the text to chastise church members—they are the sheep in the text and we preachers are shepherds of a sort. It is more helpful for preachers and pastors to think of themselves as sheep among sheep—all in need of new life and community offered because of Jesus’ crucifixion and resurrection.

The extra goal of a good shepherd

First, he cares for the sheep, even to dying for their wellbeing as one of God’s shepherds ought. Secondly, his relationship to God’s people, his flock, is the same as, and modeled on, the mutuality of his relationship with God.

3. Jesus’ death and resurrection is a paradox.

Jesus laying down his life for the sheep both thoroughly free and at the same time obedient to the Father’s command. (10:17-18) One side: his life is not taken from him as if his death were accidental or punishment. but he lays it down on his own accord. Jesus is not reluctant victim.

Jesus has the power to take up his life again.

We expect from NT passages that God is the author of the resurrection rather than Jesus. Here it is not clear- it makes us ask: Is the resurrection not simply God’s reward for the heroic action or God’s rescue of a victimized son? Does it bind death and resurrection closely together to suggest that the power of resurrection comes only from a free self-giving that self surrender is the way to life? On the other hand: Jesus’ freedom is found in his filial obedience. “I have received the command from my Father.”

Freedom is not some random self choosing. Its rooted in the divine will. The will of the Father.

We see what is true for Jesus is also true for his followers.

Verse 15b makes the connection of Jesus’ death and the shepherd’s death (cf. v. 11) explicit. The juxtaposition of vv. 15a and 15b suggests again that Jesus lays down his life not simply because of his relationship to the sheep (as in the image of the shepherd in v. 11) but because of his relationship with God.

John 8:31-32 If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.”

The image of Jesus as good shepherd unites the topics of the Trinity and the church’s ministry with theological ethics.

Verse 17 contains the first linkage of “love” (ἀγαπάω agapaō) with Jesus’ death in the Fourth Gospel. God’s love for the world (3:16) and for Jesus (3:35; see also 17:24) are already known to the reader, and v. 17 adds a new dimension to that love. God loves Jesus because Jesus lives out God’s commandment fully (v. 18). In the Fourth Gospel, the core commandment that Jesus gives his disciples is that they love one another just as he has loved them (13:34). The sign of Jesus’ love for them is that he is willing to lay down his life for them (cf. 13:1; 15:13). Jesus thus obeys the same commandment from God that he passes on to his disciples, to live fully in love.

It is important that Jesus says he lays down his life for the sheep, not for his sheep (v. 15), just as in 6:51 he speaks of giving his flesh for the life of the world. It is an inclusive, rather than an exclusive, gift, just like God’s love for the world (3:16). Jesus makes the love of God fully available by expressing that love in his death (vv. 17–18).

When that imagery sets the church’s “shepherds” apart from the rest of the sheep, the power of the pastoral imagery of community in John 10 is diminished, if not lost. Jesus uses pastoral imagery in this discourse to depict the lives of all believers, not just some, in relationship to him

Verse 17 contains the first linkage of “love” (ἀγαπάω agapaō) with Jesus’ death in the Fourth Gospel. God’s love for the world (3:16) and for Jesus (3:35; see also 17:24) are already known to the reader, and v. 17 adds a new dimension to that love. God loves Jesus because Jesus lives out God’s commandment fully (v. 18). In the Fourth Gospel, the core commandment that Jesus gives his disciples is that they love one another just as he has loved them (13:34). The sign of Jesus’ love for them is that he is willing to lay down his life for them (cf. 13:1; 15:13). Jesus thus obeys the same commandment from God that he passes on to his disciples, to live fully in love.

the discourse provides the church with a fresh vantage point from which to reflect on community practices. What does it mean for the church to live as Jesus’ sheep? What does a church that understands itself as Jesus’ sheep look like? How will its identity be manifested in the world? Jesus the good shepherd chose to make his identity manifest to the world through his death. The shepherd discourse calls the church to live out its life according to the model of community envisioned here by Jesus, a model grounded in the mutuality of love embodied in the relationship of Jesus and God. This

Like so many stories from John’s Gospel, this passage contains both a comforting quality as it emphasizes the care that Jesus has for us and a commissioning quality as he doesn’t simply snap his fingers to make his flock diverse and welcoming. Finding a way to incorporate both into a sermon or lesson is the challenge of preaching and teaching, and our context may determine what we need to hear from the passage. In the Easter season, we focus on the salvation that the Good Shepherd brings while also recognizing that there is a mission that we join when we accept this salvation.

Sometimes we go astray, just like sheep. Sheep that are ill may follow the voice of a stranger. Sheep wander off and fall into ravines. There are many voices out there vying for our attention. Many distractions lure us from the path. Jesus promises that he will never let us go. His voice will bring us back. We belong to him. This is a strong word of reassurance to us in our struggles to be faithful. In our choices each day as we practice our faith by saying yes to some voices and saying no to others, Jesus is there, going before us and leading us.

The uninvolved hired hand primarily serves as a foil for the self-giving shepherd. His flight in the face of danger sharpens the picture of one whose care for the sheep proves costly. The language “lays down his life for the sheep” in verse 11 must in light of v15, 17-18, reflect the terminology of the crucifixion. otherwise such a sacrifice would seem senseless, resulting only in an utterly defenseless flock.

In verse 17 Jesus says that the Father loves him because Jesus lays down his life in love. This reference of love

lt contains the first linkage of “love” (ἀγαπάω agapaō) with Jesus’ death in the Fourth Gospel. God’s love for the world (3:16) and for Jesus (3:35; see also 17:24) are already known to the reader, and v. 17 adds a new dimension to that love. God loves Jesus because Jesus lives out God’s commandment fully (v. 18). In the Fourth Gospel, the core commandment that Jesus gives his disciples is that they love one another just as he has loved them (13:34). The sign of Jesus’ love for them is that he is willing to lay down his life for them (cf. 13:1; 15:13). Jesus thus obeys the same commandment from God that he passes on to his disciples, to live fully in love.

What does it mean for us, the church, to live as Jesus’ sheep? How will we be known in our community? in our world? Will we be known as sheep of the good shepherd? Following and knowing Jesus’ voice, leaving space for Jesus to call more into our flock? Will we live out a life filled with mutuality of love embodied in the relationship of Jesus and God?

We are called to be good sheep to the good shepherd, and in doing this, we are called to live out the Easter story. Jesus died for love. He rose again for love. He calls us to love too.

structure: 10:11–13 Jesus’ self-identification as model shepherd and definition of the term

10:14–16 Jesus’ second self-identification as and explanation of the “model” shepherd

10:17–18 Jesus’ description of his death and its purpose