Readings:
- Acts 4.8-12
Psalm 118.1, 8-9, 21-23, 26, 28, 29. Response: “The stone rejected by the builders has become the corner stone.” - 1 John 3.1-2
- John 10.11-18
Reflections on the Gospel Reading
During the Easter Season we are treated to a number of readings from the Gospel according to John. Like the disciples who recognized Jesus in the breaking of the bread, we are at table with the risen Lord listening to his word. Today we contemplate the meaning of Jesus as the model shepherd.
Images of Sheep and Shepherd
In the United States, where less than three percent of the population is actually engaged in farming or cattle raising, the vast majority of us have no real experience with raising sheep. Most of our images of sheep come from cartoons. We see them as gullible animals that do what they are told. Understandably, many Christian lay people resent being likened to sheep.
The term “pastor” has fared better, mainly because its primary connotation for us is not “shepherd” but “leader of a congregation,” even though the word “congregation” includes the Latin root for a flock of sheep (grex, gregis). Today, a shepherd who actually herds sheep is at best a quaint figure of little cultural or religious significance.
It was not so in the ancient world. The shepherd imagery hearkens back centuries before the time of Jesus to a period when many of the Israelites actually tended herds of sheep. The ancient Israelites were impressed by the fact that sheep suffer in silence, for example when they are being sheared or led to slaughter. This was considered a sign of manhood, and sheep came to symbolize honor, virility, and strength. (See Pilch 1995, 166.)
The leader of the sheep, the shepherd, was even more honorable. This was especially so in Palestine where the shepherd typically walked ahead of his flock. In other areas of the ancient Mediterranean world the shepherd typically walked behind his flock and drove the sheep ahead of him. (See, for example, the herding scenes in the movie “Brokeback Mountain;” Malina & Rohrbaugh 1998, 181.)
The People of ancient Israel had no difficulty with the metaphors of themselves as sheep and their leaders as shepherds. The title of shepherd was given to God and many of Israel’s leaders such as the Patriarchs, Moses, David, and all the subsequent kings. The term shepherd “is at once pastoral (bespeaking caring attentiveness) and political (bespeaking power).” (Brueggemann et al. 1993, 300) This usage was common throughout the ancient world east of the Mediterranean Sea. Bad kings were denounced as wicked shepherds. (See, for example, Ezekiel, chapter 34; Brown 1966, 397.)
By the time of Jesus, however, Palestine was predominantly agrarian rather than pastoral. Although there was a certain nostalgia for the pastoral life, especially due to biblical references, shepherds were a despised occupational group. They were on a par with ass drivers, sailors, butchers, and camel drivers. “Being away from home at night, they were unable to protect the honor of their women; hence, they were presumed to be dishonorable men. Often they were considered thieves because they grazed their flocks on other people’s property.” (Malina & Rohrbaugh 1998, 179)
It seems quite likely that Jesus was aware of the ambivalent attitude of his contemporaries toward shepherds. John’s Jesus revives the shepherd symbolism as a criticism of Judean religious and civil authorities. John used the shepherd/sheep metaphor to convey who Jesus was and to illustrate the close bond between Jesus and those who believe in him.
The Model Shepherd
In the English translation of today’s gospel reading the “good” shepherd is mentioned three times. The root meaning of the Greek word we translate “good” is really “beautiful” in the sense of an ideal or model of perfection. “Noble” (Pilch 1996, 76-78) or “model” (Brown 1966, 386) better conveys the root meaning.
What characterizes the model shepherd? John the Evangelist could not be clearer. Five times in eight verses he refers to the fact that the model shepherd lays down his life for his sheep. John stresses that Jesus “put himself at risk for those he loved.” (Brueggemann et al. 1993, 297) When the wolf comes to scatter the flock, the hireling flees. The implication is that the model shepherd would protect his flock even at the cost of his life.
There is an intimate bond between the model shepherd and his flock. They hear and recognize his voice, and they know each other just as Jesus and the Father know each other. (See Brueggemann et al. 1993, 305) There is a deep loyalty between Jesus and his followers that binds them into one flock protected from outside dangers.
John the Evangelist emphasized that Jesus lays down his life willingly in response to the command of his Father. If Jesus is the model for us, then we need to heed his commandment: “love one another as I have loved you.” (John 15.12 NRSV), and his explanation: “No one has greater love than this, to lay down one’s life for one’s friends.” (John 15.13 NRSV)
The Hired Man
There is also a significant contrast with the “hired man” who “leaves (Greek: aphíemi – leave, let go, send away, abandon) the sheep and runs away.”
John the Evangelist illustrates this in his passion narrative (Jn 18.8) where Jesus says to the band of soldiers: “if you seek me, let these men go.” There is a clear contrast between the “hired man” and Jesus. The hired man lets the sheep go to be snatched and scattered by the wolf. Jesus has the soldiers let the disciples go so that they will be safe. Thus, he gives his life for his disciples just as the Good Shepherd gives his life for his sheep.
A good contemporary illustration of this would be Captain Richard Phillips who in 2009 allowed himself to be taken hostage by pirates on the condition that all the other crewmembers would be set free. He fully expected to be murdered by the pirates.
Conclusion
Is this our image of the Church? Does our loyalty to Jesus lead us to a deep and intimate bond with one another as friends of Jesus? Are we willing to risk our lives for one another? Certainly, that is a tall order, but it seems to be the clear meaning of this Sunday’s gospel reading.
In preparing these reflections, in addition to the biblical texts, I consulted the following works:
Brown 1966 – Raymond E. Brown, S.S., The Gospel according to John (i-xii) , Volume 29 of the Anchor Bible (Garden City, NY: Doubleday & Company, Inc., 1966)
Brueggemann et al. 1993 – Walter Brueggemann, Charles B. Cousar, Beverly R. Gaventa, James D. Newsome, Texts for Preaching: A Lectionary Commentary Based on the NRSV, Year B. (Louisville, KY: Westminster John Knox Press, 1993)
Fuller & Westberg 2006 – Reginald H. Fuller and Daniel Westberg, Preaching the Lectionary: The Word of God for the Church Today, Third Edition (Collegeville, MN: The Liturgical Press, 2006)
Malina & Rohrbaugh 1998 – Bruce J. Malina and Richard L. Rohrbaugh, Social-Science Commentary on the Gospel of John (Minneapolis, MN: Fortress Press, 1998)
Moloney 1998 – Francis J. Moloney, S.D.B. The Gospel of John. Sacra Pagina Series Volume 4, A Michael Glazier Book (Collegeville [MN]: Liturgical Press1998)
NJBC = New Jerome Biblical Commentary 1990 – Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. and Roland E. Murphy, O. Carm., Editors, The New Jerome Biblical Commentary (Englewood Cliffs, NJ: Prentice Hall, 1990)
NRSV = NRSV 1994 – New Revised Standard Version – Bruce M. Metzger and Roland E. Murphy, Editors, The New Oxford Annotated Bible [with the Apocrypha] containing the Old and New Testaments. New Revised Standard Version. (New York: Oxford University Press, 1994)
Perkins 1990 – Pheme Perkins, “The Gospel According To John” in NJBC, 61: 137 -139, p. 968.
Pilch 1995 – John J. Pilch, The Cultural World of Jesus, Sunday by Sunday, Cycle A. A Liturgical Press Book (Collegeville [MN]: Liturgical Press, 1995)
Pilch 1996 – John J. Pilch, The Cultural World of Jesus, Sunday by Sunday, Cycle B. A Liturgical Press Book (Collegeville [MN]: Liturgical Press, 1996)