Jesus the Good Shepherd

I. Introduction

Thematic orientation, following the theme of Shepherds throughout the book of Jeremiah

Jeremiah uses this common vocation as an analogy for all three anointed offices in Israel, but only once for Kings. Mostly Prophets and Priests.

Begins in Jer 2:8 and follows through Jer 51:23.

Most all are negative, “stupid shepherds.”

Jer calls himself a faithful shepherd once (Jer 17:16)

God calls himself the ultimate cosmic shepherd of all nations (Jer 49:19; 50:44).

Jeremiah longs for a day with God will grant to Israel and Judah a good Shepherd, fulfilled in Christ.

II. Body

Faithless Shepherds:

Jer 2:8.

First use of the term in the book helps frame what he means by its usage.

Priests, teachers of the law, and prophets are all mentioned.

Priests and prophets in the course of their official functions failed to serve as representatives of God before the people.

Identity within the people of God is no guarantee that you know the meaning of the law or the voice of the Lord

Mal 2:7.

Rom 2:17-24.

Idolatry is the root sin, as is true throughout the book.

Jer 10:19-22.

The failings of the spiritual leaders of Israel and Judah lead directly to the judgment that God is bringing on the land.

The leadership failed to lead them to the Lord, leading them rather to idolatry.

Ezek 34:1-6.

Jer 12:7-13.

God longs to be in communion with His people.

“beloved of my soul.” vs 7

“my heritage.” vs 7, 8, 9

They are His possession and portions vs 10.

Multiple sources of destruction:

Vs 12: Destroying armies

Vs 12: God’s sword

Overarching cause though is the neglect of the shepherds.

The calling together of the beasts to feast on corpses is a reoccurring eschatological threat.

Ezek 39:17-20.

Rev 19:17-18.

God does not rejoice in the destruction of His people, but his justice demands it.

Jer 25:34-38.

God contrasts his Lordship over all things with the delegated lordship of the Shepherds of Israel.

H: Addir: majesty, mighty ones.

Not actually as direct as the English text makes it look.

Replacing YHWH with “Adonai” or “the name” did not occur by the time of Jeremiah.

Probably started around 350 BC, according to the Talmud (Tosefta Sotah 13).

The meaning is there, but the exact word play was not.

They think themselves mighty because they are in political or spiritual leadership, but God is infinitely mightier.

God will overthrow their domain, the peaceful fold, in his anger.

The constant enemy of a shepherd is the wolf or lion. Here, God himself plays the role of the lion.

This is in contrast to the promise of peace flowing from righteousness in places like Isa 32:16-18.

God is ultimate Shepherd

Jer 49:19.

Jer 50:44.

These verses, nearly identical, are given in the context of judging foreign nations, but the implication is clear.

God promises to install a good shepherd for His people.

Jer 3:15-18.

God will replace these faithless shepherds “after his own heart,” echoing back to David.

The Ark will not be present in that restored Messianic Kingdom.

No need, God himself will be among them (Isa 7:14).

“Not built again.” Prophecies its loss/destruction and goes against the theory that it lies hidden somewhere to be discovered.

It was not present in the 2nd temple. It will not be present in the 3rd either.

Again, a united kingdom is pictured (vs 18).

Gentiles flock to Jerusalem to worship God, who is enthroned there.

Jer 23:1-8.

Follows a major plot point in the unfolding of God’s plan for Israel in cursing the Davidic Kingly line (22:30). More on this another time.

Begins with a restatement that judgment is coming because of the sins of the shepherds (vs 1-2).

Vs 3-4 promises, like Ch 3:15, Shepherds that will function according to God’s desires.

Vs 5-6 gets more specific. Not multiple shepherds, but one Shepherd.

Davidic branch (in light of the curse just a few lines above) is surprising and comforting.

Almost an exact restatement in Jer 33:15-16.

Also discussed in Isa 4:2; 11:1.

Specifically, this is about a King, although the majority of references in Jeremiah are about priests and prophets.

Peace and security will be known finally and ultimately only under Messiah’s rule.

His name: The Lord is our righteousness. Jehovah Tsidkenu.

Acts 7:52.

Romans 10:4.

1 Cor 1:30.

Vs. 7-8 give the grandeur of the magnitude of this prophecy.

When God regathers his people entirely (not just under Ezra and Nehemiah), it will overshadow the Exodus.

When the Jews returned from Babylonian exile, they did so as monotheists.

Idolatry is not nearly the problem in the NT.

However, they rejected their Messiah John 19:15.

When they returned in 1946, they were largely irreligious, as they are today.

When the final ingathering happens under Messiah, they will have the fullness of faith.

Jesus is that Good Shepherd, John 10:1-16.

In light of the background in Jeremiah, Christ’s teaching in John 10 takes on new meaning.

Vs 1, 8, and 10 all contrast Christ with thieves and robbers.

One of the complaints of God throughout Jeremiah as well as in Ezekiel (Ezek 14:1-6).

Rather than serving the people, they were benefiting from the people at their own expense.

In contrast, Christ lays down His life for the sheep, rather than asking the sheep to die for his needs (vs 11).

Vs 3-4, 8 point out that the sheep that are called by Christ follow Him.

It isn’t something in the sheep that makes them follow, it’s Christ’s identity as the good shepherd that makes the sheep follow.

He calls, they follow. Efficacious call.

They didn’t follow the “robber shepherds” in Jeremiah because God was not calling them through their message as He does through the message of Christ.

In Jeremiah, God personified his own judgment as the action of lions and wolves. In John 10, he keeps his sheep from the lions and the wolves. In fact, He will lay down His own life in doing so.

Sheep are only kept safe from the lions when they belong to the good shepherd.

Otherwise, judgment (lions and wolves) will befall everyone who does not trust in Christ.

Lastly, the Gentile church is specifically mentioned here in vs 16.

We are the “sheep not of this fold” that Christ has called to join the flock of God.

This is actually in parallel with Jer 3:17.

Jesus is the “one Shepherd” for all the sheep of God.

III. Conclusion/Application

The most immediate application is for all those who are, in some sense, in spiritual leadership.

Pastors, small group leaders, missionaries, Husbands/Fathers, Parents…

How are we leading those sheep entrusted to us?

Are we pointing them always to the “chief Shepherd”?

1 Pet 5:1-4.

For those all of us, how are we doing at following the voice of our Shepherd?

Do we go “in and out” as He calls us?

Are we finding rest for our souls in him?

Or are we looking for “greener pastures” under a different shepherd somewhere?

Psalm 23.