John 10
“I Am The Good Shepherd”
The Gospel of John
Professor: Dr. Gregory Lockwood
Student: Mark E. Berlin
The Year of Our Lord February 20, 1998
“I am the good shepherd. The shepherd lays his life down on behalf of the sheep. The hired hand is not the shepherd and is not the sheep’s own. Seeing the wolf coming he abandons the sheep and he flees. And the wolf seizes and scatters them. Because he is a hired hand and he does not care about the sheep. I am the good shepherd and I know my sheep and my own know me, just as the Father knows me and I know the Father. And my life I lay down on behalf of the sheep. I also have other sheep which are not from this sheepfold. And it is necessary for me to lead them, and they hear the sound of my voice. And they will become one flock, (with)one shepherd."
Grace, mercy and peace be to you in the name of our Lord and Savior, Jesus Christ. Amen
The text for our meditation is taken from the Gospel of John, the 10th chapter, verses 11-16.
Many comforting words have been preached about this text over the years, and rightly so. Truly we are comforted by the personification of our precious Lord as our shepherd and guide. Leading us to new and inviting pastures, our Lord, fills our thirst with springs of living water[1]. This shepherd, our shepherd, is the one that tends to our every need. He carries our young and weak on his shoulders. Our wounds are healed by his tender touch. When we are lost he searches us out, leaving the flock behind to find us[2]. He knows each and every one of us by name and more so He knows our personalities, tendencies, temperaments, habits and most of all our hearts. The rescue and protection of we, his flock, is his priority and to save us he is willing to die[3].
Today, let us not focus our attention on ourselves and the sweet comfort we Christians have in the comfort and protection of our shepherd. Let us instead focus on the goats, those sheep that have no good pasture, no water, no protection. Let us look upon those mangy creatures that are lonely, desperate, and on the rocky path to the cliffs of death. These are the people that Christ is reaching out to with these words in his last full public discourse just a few months before his passion.
This is the setting: In chapter 9 Jesus heals a man on the Sabbath who was born blind. The Pharisees interrogate the healed man not once, but twice. In between his interrogations they interrogate his parents. The Pharisees want to get as much information as they can about Jesus. The information that they sought was not fact, but evidence against him because they did not believe in him. These Pharisees, these teachers of the law, not only rejected Jesus but they rejected the man whom he healed by throwing him out of the Synagogue. It is at this point that Jesus finds the man and reveals himself as the Son of Man. Jesus tells the healed man that he has come into the world so that the blind might see and that the seeing might be made blind…because they claim to see[4]. At hearing this some Pharisees (we don’t know how many) join in the dialogue. According to the text there were also other Jews who were listening[5]and we can assume that at least the apostle John, if not all the disciples were present. It is at this point that Jesus goes into his Good Shepherd discourse. This was not just a teaching for his disciples. This was a proclamation of the beautiful Gospel to the unredeemed and here we see our evangelical Christ proclaiming his word to the ugliest of all sinners, the self-righteous Pharisees.
Our sweet Lord hits them between the eyes and meets them where they are at. As meticulous followers of the law and the prophets surely they will understand, surely they will hear and see….
“I am the good shepherd.” In one sentence he thrice tells them who and what he is and he does so emphatically. I, I am (egw eimi) Jesus proclaims I am he, the great “I am." I am the God of Moses who gave you the law that you despise by making it the tool of pride. I am the one who was and is and will always be. I and my Father are one.[6] Jesus continues “I am the “good” shepherd[7]. Who is truly good? We recall Christ’s words to the rich man who called him “good teacher." Jesus says, “why do you call me good? For only God is truly good." We hear this thought echoed by the apostle Paul’s words, “for all have sinned and come short of the glory of God."[8] Jesus’ choice in choosing the word good (kaloj) transcends the description of his mere perfection. It conveys to us the image of his beauty[9]and worthiness[10]. He is the lovely and handsome shepherd. But his beauty is not contained in his physical appearance. It is his confession that makes up his very essence…the message of the Gospel, his Gospel. It is his confession that through his life, death, and resurrection, the world is reconciled to God. “How beautiful are the feet of those that preach the Gospel of peace, who brings glad tidings of good things[11].
“I am the shepherd." In these words we hear the celebration of Old Testament prophecy as it is being fulfilled[12]. Certainly Jesus thought that they would remember the words of the prophets…Jeremiah, Isaiah, and David. “The Lord is my shepherd I shall not want”…“He will feed his flock a shepherd… “I will establish one shepherd over them.” Jesus wants them to hear the words of the prophets and to know them in their hearts. Your Fathers rejected and killed the prophets -- don’t make the same mistake. Hear O Israel! I am the one you have been waiting for[13]. This is the great day of the Lord! The shepherd has taken the form of man. See him, touch him, and most importantly listen to what he says.
Jesus does not just say “I am the Messiah.” His confession about himself is linked to all that had been foretold in the law and the prophets. Unlike a couple of modern day religious leaders like David Koresh, leader of the Branch Davidians, or the “Reverend” Sun Yung Moon that say that they are the Christ, Jesus doesn’t just say he is the Christ he offers both miracles and Scripture to indicate that he is who he says he is. Jesus looked at the Jews, Pharisees, disciples and you and me and says “search the Scriptures”[14]. They testify to me. How do you know a rose is a rose? Does it look like a rose, feel like a rose, grow like a rose and finally does it smell like a rose? What does the evidence say about Jesus Christ? He is the rose[15] and he is the good shepherd.
Why do you think he came? Do you think he was just another prophet? Do you think that he came to preach repentance and the return to the covenant of the law? Perhaps you are worried that he is the Messiah. Are you worried that there might not be a place for you his kingdom? What do the prophets say? How shall I answer you? Yes, yes he is the king of glory. Prophecy must be fulfilled. He came to suffer first.
Are we the same as the Pharisees? Do we, in our selfish state of blindness wish for a king of glory? Are we looking for the easy path? What do we say then--Come on Jesus bring on the good times and lets have a party. We want new cars, new toys, more fun. We want no part of the cross’s you want us to bear[16]. Do we want to be involved in the harvest without doing any of the work? Do we call on God only when we want something? Do we only do what we want to do, and only when it fits our schedule, making no sacrifice? What would the good shepherd do?
“The good shepherd lays his life down for his sheep”[17] This is a mission of rescue, not of glory. This is not a covert mission but an overt mission[18]. Jesus, in a “Rambo” style offense, storms the gates of hell and sin and death -- the very domain of the devil. His weapons are his words and his body and blood, prepared first by the washing of baptism and the anointing of the Holy Spirit. These are the same weapons that he has given to us in his word and sacraments.
This shepherd’s mission is to lay his life down for the sheep. We normally see this as an indication of the death our Savior would die on our behalf and in the stead of his sheep. It is certainly this and more. In his death he makes the supreme sacrifice, and at that moment in time man is reconciled to God. This indeed is the greatest of all sacrifices. Has not our dear Lord also laid down the glory he had with the Father at his incarnation and in his living as a man among us[19]. The shepherd became a sheep -- the very Lamb of God -- and becomes the blood sacrifice[20]. Jesus laid his life of glory aside that he might share his glory with us.
Does not our Lord continue to give his life for us, mediating our needs before his Father, who is now our Father? Does he not give us himself in the very words he gave to his apostles? Does he not continue to give us his life in his body and blood that has been given to us for the forgiveness of sins and our spiritual nourishment? Yes! Yes! Yes! Amen!
Jesus lays his life down with the purpose and full intent of picking it up again. What good does the shepherd do his sheep if he dies and remains dead[21]. The sheep are saved once, but are now free game for any and all predators. Our Lord has no intention of letting this happen. He picks up his life and defeats death. He returns to his full glory with his Father and in doing so sends his Spirit to guide and protect us if we abide in him.
Who are these sheep that our Lord lays his life down for? We don’t always know, but our Lord knows. We must follow our Lord’s example as we see him proclaim the Gospel in this text. Jesus proclaims the Gospel to these Pharisees and Jews and we know that the word of God does not return to him empty[22]. Our Lord sows his word so that even one of these Pharisees, like Nicodemus, might hear his voice and follow him.
Jesus compares himself to the workers of the sheep, the hirelings. This comparison not only clarifies Jesus’ first statement about being the good shepherd, but it is also a statement of warning to the sheep themselves and an accusation to the hirelings that confront him here on the dusty streets outside the synagogue. Jesus first told these Pharisees that they are blind, now he looks at them and tells them that they are hired hands -- not hired by God, but hired by man. These hireling Pharisees do not care about the people or the word of God that points to Jesus as the Messiah.
Why do we know that these are hirelings that don’t care about the sheep of God? When the wolf comes they flee, and the wolf violently seizes the sheep. Those that are left are scattered. Who is the wolf? He is the false prophet and false teacher[23] whose master is the devil. He is the personification of evil lurking in the shadows, waiting to pounce on the sheep when they are unaware[24] and unprotected. Here, too, Jesus is directing his words to the Pharisees. Not only are some of them hirelings, but some of them are also wolves -- the propagators of lies. What is the lie they tell and what is the root of false prophecy? It is the denial of Jesus Christ as the promised Savior. It is the denial of his deity and his vicarious atonement of man. It is the denial of his Word. In the face of these blasphemous words the hirelings cower and maintain the status quo, lest they be devoured and theologically torn limb from limb for they do not know the Word of God and the power within[25].
What about you? Are you in danger of being devoured by the wolf? Do you have a hireling as a shepherd? Do you parade in the shadows entertaining false notions? Does abortion seem OK for some people? Is homosexuality just a genetic predisposition or an alternate lifestyle? Do you accept other religions as valid paths to God? Do you believe in all of God’s Word or have you begun to choose what is right for you and focus on just that? Are you courting any of these ideas? Look and see and be very careful because the wolf comes calling and he tries to look like the shepherd and he tries to look like the sheep.
What can we do? Is there no protection? Listen to Christ’s words. “I know my sheep and am known by them[26]. My sheep hear my voice and they follow me[27].” Is there something magic about the sound of his voice? Surely the sound of it is more beautiful than a perfectly executed symphony. Woe is to us, for our ears have not heard the sound of our Lord’s voice. Oh how great the day will be when you and I hear it in the day of his judgment. How then can we follow what we can not hear? It is not the voice, but the words that guide and protect us[28]. These are the words he handed to his apostles[29] and they in turn have handed them down to us. It is these words, each and every one of them, that protect and lead us. It is his holy Word that serves as our pasture. It is his words that we graze upon for nourishment. It is his words that spring up as living water, satisfying the thirst of our souls.
In the very words of our Lord we are known by him and he is know to us. Even more, it is in his very word that the Father knows the Son and the Son knows the Father and we are known to them both[30]. It is our Lord’s confession which he gives to us, that becomes our own identity. We are branded by his name and the words he has given are branded into our hearts. By this brand we are known. Jesus’ words are God’s words and are our words. Oh what sweet comfort to know the intimacy the Father and the Son share. Their very essence is in the Word, now ours. It is wonderful to be known, truly known, by our Savior. Yes, he knows our personalities, our quirks, and our preferences. He knows all about us and takes care of all of our needs. Most importantly, we are known by our confession which the Holy Spirit speaks, confessing Jesus Christ is Lord and our God eternal. It is our confession which brands us as his sheep.
Jesus confirms to the Pharisees and Jews that he has other sheep not of this Jewish fold. What a strange comment to make to the Pharisees -- why tell them? They don’t even care about their own people, let alone the gentiles -- the other sheepfold. The Pharisees might have even been glad if Jesus left them and went to the foreigners. What a good way to get rid of him. Why then would Jesus talk to them about this? Remember this discourse is not primarily a teaching directed at the disciples, though this is no doubt an auxiliary function of the discourse. Jesus is preaching the Gospel and these Pharisees knew the ministry of Jonah to Ninevah and Obediah to Edon. They knew that the Lord God of Israel was faithful not just to Israel, but to all nations[31]. They knew that the Messiah would be the salvation prepared before, and for, all people[32]. It was by God’s grace, through faith in the promises of God, that all men of all nations are gathered into one fold[33]. Jesus, here too, is saying, “I am He -- I Am."
Indeed Jesus did bring the sheep of other folds to himself[34]. This is our legacy and heritage. God called us with his voice. In the preaching of His Word and by the working of the Holy Spirit, we are led in faith. We have been brought into that one fold. We have been given the unity of one sheepfold and our oneness is of Spirit and of the Word. We can not see the unity that we now enjoy because our eyes are blinded by the flesh which is corrupt[35]. Our Spirit, which has been given by our Lord and which is perfect, knows this unity. Yes, we yearn for physical unity and we will have it when the Lord comes and gathers us to himself. Yes, we strive for unity now, but it is the struggle of the sinful flesh and doomed to failure. While we strive, we wait in patient silence because we, the body of Christ which is the sheepfold, is one in faith, in baptism and one in Christ. Right now!
Bibliography
Nestle-Aland. Novum Testamentum Graece. Deutsche Bilelgesellschaft, 1993.
Carson, D.A. The Gospel According to John. Erdmans Publishing Co. 1991.
Lenski, R.C.H. The Interpretation of St. John’s Gospel. The Lutheran Book Concern. 1942.
Bernard, Archbishop J.H. A Critical and Exegetical Commentary on the Gospel According to St. John. Volume II. Morrison and Gibb. 1958.
Baumler, Gary P. Peoples Commentary Bible -- John. CPH. 1997
Friberg. Analytical Lexicon of the New Testament. Hermeneutika. 1994.
Louw-Nida. Greek New Testament Lexicon based on Semantic Domains. Hermeneutika.
Liddell and Scott. Greek-English Lexicon, Abridged. Oxford. 1974.
Spicq, Ceslas. Theological Lexicon of the New Testament. Hendrickson.
Noel, David. The Anchor Bible Dictionary. Doubleday.
Keck, Leander. The New Interpreters Bible Commentary. Abingdon.
Kittle, G., Bromley, G.W. translator. Theological Dictionary of the New Testament. Eerdmans.
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[1] Rev 7:17
[2] Luke 15:4
[3] Mark 14:27,28
[4] John 9:41
[5] John 10:19
[6] John 10:30
[7] Ps. 145:8,9 103:8, 1John 4:8, Zeph. 3:17
[8] Rom. 3:23
[9] Bernard, Archbishop J.H. A Critical and Exegetical Commentary on the Gospel According to St. John. Volume II. Morrison and Gibb (1958) 356
[10] Carson D.A. The Gospel Accorsing to John. Eerdmans. (1991) 12
[11] Rom. 10:15, Is.52:7, Nah.1:15
[12] Gen. 49:24, Ps 23:1, Ps 80:1, Is 40:11, Is 63:11, Jer. 31:10, 49:19, . 50:44, Ezek. 34:11-16, 23, 24, 37:24 Zech. 13:7 Heb. 13:20
[13] John 5:39
[14] John 5:39, Micah 5:2-5
[15] Song Sol. 2:1
[16] Luke 14:27
[17] Zech. 13:7, Matt.26:31, Mark 14:27
[18] John 18:20
[19] Philip 2:6
[20] Lenski, R.C.H. The Interpretation of St. John’s Gospel. The Lutheran Book Concern (1942) 726
[21] Lensli 724
[22] Is.55:11
[23] Acts 20:29, Matt.10:16
[24] Gen.49:27, Jer5:6, Eze. 22:27, Zech.3:3
[25] Matt.22:29
[26] Matt.10:14
[27] Matt.10:27
[28] Mark 4:23,24,Heb.4:1-8,1John4:6
[29] 2Tim.2:2
[30] Matt.11:27, John 17:25
[31] Is.42:6,Is.49:22, Zech.14:16, Rom.1:16
[32] Is. 9:2, Luke 2:68-79
[33] Rom. 1:16
[34] John 11:52, John 17:20, Eph.2:17,18
[35] 1Cor.13:12
