New Life Guidance
Commentary
Easter is a season of new life and that which guides the church into new life. All three texts point in this direction. What congregation or church leader is not in need of new ideas and directions for life in the history or their ministry?
Pastor Chris never imagined in year three of the pastoral ministry at small town and rural “Calvary Church” to be tired, burned out, and bedridden with Hepatitis B. This will be the repeat of the lectionary year cycle. Chris has already used up all the new teaching ideas, evangelism/outreach strategies, vitality leadership programs and laptop media aids learned from seminary/Bible college. Added to this is the stress of being way underpaid by denominational salary guidelines, education debts are still due, and Calvary Church is struggling both financially and in their worship attendance. Pastor Chris has learned the hard lesson that an energetic, positive attitude pastor cannot rescue a small town/rural church which has had a small schism. The untold expectation is that many church folks expect their pastor to bring them back to the golden era of the 1950s-1960s of full offering plates and pews under Rev. Dr. J.J. Schwarthogg. After all, this is why they “hired a preacher.”
Added to this stress is the bitter reminder that a group of discontented members joined a new start up church in the next town. The worship style is more contemporary and the minister likes to use traditional churches like Calvary as a verbal whipping board in demeaning practices in those “dying mainline churches.”
As Pastor Chris lays in bed, there are inner thoughts about putting in mobility papers to leave Calvary Church, or even pursue another line of ministry or vocation such as chaplaincy, working for a nonprofit agency or leaving organized religion altogether. While everybody at Calvary is enjoying the Easter season, Pastor Chris feels like it is still Holy Week. Lying in bed, Chris wonders what the congregation meeting is about this morning in the pastor’s absence?
Then “Wild Bill,” a cherished council member of the Calvary Church and small-town businessman who employs local residents stepped up into the pulpit the Sunday which Pastor Chris remains bedridden. Wild Bill put his hands on his belt buckle while wearing blue jeans, a plaid shirt and ankle boots and declared, “Listen here people! If you want to keep the preacher, then you had better give more money, don’t micro manage him and give Pastor Chris more space and freedom. Otherwise, pastor and the family will leave us, and we will be stuck for another couple of years without a pastor. The pastor is only human but chooses to live here with us. Nobody is going to want to come here to Calvary when they hear the last pastor got sick with Hepatitis and left.”
After worship service, Pastor Chris and the family got a knock at the door from the church council. They informed the family that they will receive a $4,000.00 pay raise and they told him to take all the time needed to heal. And they also want the pastor’s family to consider taking a few days away to rest.” Pastor Chris remained at Calvary for ten years! Wild Bill was the new life guidance needed for both Calvary Church and Pastor Chris’s family.
Acts 4:5-11
This text reports that Peter and John are in front of a semi-circle gathering or hearing of the Temple Sanhedrin who act as a local policing force for the Roman empire to maintain order. Peter and John recently healed a lame beggar in Acts 3. The Sanhedrin demand to know “by what power or name did you do this?”
“Luke,” who is the author of this second volume attempts to include historical details about the names and offices held by the priestly officials. Luke’s Greek writing quality is that of an educated person who also knows medical terminology (hence, the theory he is a physician, which is viable). Some scholars have noted some historical discrepancies in Luke’s dating details, but this does not diminish the theological points made in the reading. Usually dated in the mid 80 - 90s CE, Luke addressed second generation Christians who were not the original eyewitnesses to Jesus’ ministry. With an extended delay in the Second Coming of the risen Christ, the audience needs new life guidance as where and how God is at work. The quick response is in the Holy Spirit that fills Peter as he addresses the “rulers of the people and elders” (4:8).
Acts resumes a continuity of themes with the Book of Luke, which is one reason why some scholars believe this second volume should not have been separated by the first in the Christian New Testament by the Gospel of John. Such themes include 1) emphases on the Holy Spirit, wealth and poverty 2) the kingdom of God which Jesus leads the disciples, 3) the divine necessity in which the Scripture requires suffering, death and resurrection, 4) the universal scope of the gospel which begins with the birth narrative and continues throughout the ministry of the apostles in Acts, 5) Peter’s continued conversion of both Jews and Gentiles and 6) Pauline mission which replicates the universal vision of Isaiah 49:1. One preaching path might be to pursue any of the above strands one finds in both Luke and Acts. (Holladay, 68). Peter has healed and made a man whole, for which he is being interrogated for in this lesson.
The healing Peter refers to in this text resonates with ten lepers account in Luke 16. It was the one foreigner who returned to thank Jesus after his leprosy disappeared. This type of thankful healing in Acts 4 uses the Greek word, “soteria,” meaning wholeness, but usually translated as “salvation.” This healing in Acts 3-4, continues Jesus’ prophetic mission of bringing both physical and spiritual new life to people worldwide and extending the universal vision of Isaiah 61:1-2.
Acts reminds people of faith that healing comes in many forms. In the above example, Pastor Chris did not simply need a medical doctor to prescribe medicine and rest for hepatitis. Wild Bill’s sermonette to the people of Calvary Church contributed to spiritual wholeness for both the congregation and Pastor Chris’ family. This became a foundation or cornerstone for the rest of the ministry of both the pastor and congregation.
The quote from Psalm 118:22, probes deeper into the spirituality of people’s expectations of ministry. “The stone that the builders rejected has become the chief cornerstone.” This is a most often quoted Old Testament (Hebrew Bible) text in the New Testament. The synoptic gospels apply it to the wicked tenants killing the landlord’s son in Matthew 21:42-44, Mark 12:1-12 and Luke 20:9-19. Here in Acts 4:11 and 1 Peter 2:7, Jesus is the “stone” who is literally set aside by the (temple) scribes, priests and other leaders. He was rejected, but God reversed the order of the order, and the rejected stone is now the foundation or cornerstone for the new eternal kingdom. One preaching path here might be that which is rejected in our lives and communities might possibly be not only accepted, but elevated.
As this applies to Calvary Church in the opening illustration, Pastor Chris’ illness reminded the congregation that clergy and their families are human and have needs like anybody else in the church. Also, possibly this medical set back served as a wake-up call for Calvary Church to reexamine their priorities in lieu of councilman Wild Bill’s prompting. One never knows when a major outbreak of influenza or flu will occur in any community.
Another sermon path here might be to identify the locations of where the Psalm 118:22 passage is cited in the New Testament and highlight how each might apply today in terms of stewardship, rethinking what sort of shepherd is needed (suffering servant messiah, or management by objective results leader).
Finally, what sort of spirit is filling the church in these times of varying expectations from both ordained and lay leaders in the church? Do people welcome reversals in the trajectory of church ministries and at what cost? What “stones are being put aside” in both the individual and corporate life of the church? [Source: Holladay, Carl R., The New Testament Library: Acts, Louisville, KY: Westminster John Knox Press, 2016)].
1 John 3:16-24
Scholars generally agree that 1 John is written by either an elder or disciple of the author of the Gospel of John dated after the uncontested Pauline epistles, and before 2 and 3 John, in Ephesus generally around 95-110 CE. The overall intent is to provide comfort and assurance to the people after a schism with gnostic separatists that the gospel message they received is reliable. The audience are not outsiders, but seasoned Christians who have doubts after infighting in the church. Two Greek words which are constants in all Johannine writings are “truth, Greek alethia” and “remain Greek, “meno,”—specifically to abide, stay, dwell, last, endure. (Newman, 7, 112) These are common terms used in the Johannine writings from the gospel to these epistles.
The theme of this text follows that of the whole epistle being love for God means love for the community. The Greek word “agape” for unconditional love, or that which does not require reciprocal benefits (that being, “philos”), is used throughout this text.
Caring for fellow community of faith members must be practiced in truth and action, not mere words (3:18). To remain in Jesus is to unconditionally care for one another (agape). It is not an option, but a command from Jesus according to the Elder John here. This is one concrete way to show one abides or remains in Jesus and the Spirit he left to the church (John 21:22-23, the risen Jesus breathes the Holy Spirit into his disciples).
John is appealing to what is in people’s hearts or their consciences as they have been taught earlier. These words are intended to comfort and encourage the community of faith, so they maintain belief and care for others as evidence of this form of love. Such belief and actions carry the truth and integrity of God’s purpose for these people in this troubled time (Lieu, 154).
Preaching paths include what words of confidence are needed to comfort and bring new life those who are tired, discouraged or waver in their faith. “Wild Bill” offered such words in reminding Calvary Church that, “the pastor is only human.”
This text and others in the epistles serve as reminders to any congregation to concretely practice what they teach in their church. For example, a community minded social justice sort of congregation is best served in participating in furnishing food and clothing and paying overdue bills for the needy in the community. Churches who cherish children should find new ways to make the building and ministry programs “child friendly.” This is a special challenge during the pandemic and other seasons of illness. Possibly electronic media accessible ministry lessons may become the “new normal?”
A major path I have always pursued in these 1, 2, and 3 John texts is examining which teachings, doctrines and denominational views of the church solidify a person’s faith, and which ones alienate people? What are the essential teachings for a congregation to call themselves a “Christian church?” One example, is wine necessary for Holy Communion during a pandemic when strict food handling policies are in place? Are plastic wrapped communion wafers good enough as part of the sacrament? Can a pastor baptize an infant with a water filled squirt gun and still maintain the integrity of the regenerative sacrament which saves the child from sin, death and the devil? What teachings are worth standing one’s ground on, and which ones are what might be called “adiaphora?” What beliefs are needed to remain in a new life guidance during this season of Easter? The epistles of John are fertile soil to develop sermon ideas as they relate to the teachings of a particular congregation or fellowship. [Sources: Lieu, Judith M., The New Testament Library: I, II & III John, Louisville, KY: Westminster John Knox Press, 2008). Neman, Barclay, Greek English Dictionary of the New Testament, London, UK: United Bible Societies, 1971); Painter, John, Sacra Pagina: 1, 2 and 3 John, Collegeville, MN: Liturgical Press, 2002)].
John 10:11-18
This is a second portion of the seventh discourse in John, known as the Good Shepherd discourse (10 10:1-42, The Good Shepherd. Others include: Water of life, 4:1-2; Divine Son 5:19-47; Bread of Life 6:22-66; Life Giving Spirit 7:1-52; and Light of the World 8:12-59). It is one example of Jesus’ “I am” sayings. One preaching path might be to compare the various “I am” sayings in John’s gospel.
This particular text expands on the difference between hirelings and the shepherd. The hireling does not own the sheep and works only for the wages earned. The intent is to contrast the temple religious leaders and Jesus and his disciples at the time of the writing (usually dated around 81-91 CE). How much does financial compensation factor into any calling as a leader of shepherd?
The recurring theme in John is that Jesus willingly gives up his life on the cross, which is his hour in John since John 2:2 (Cana wedding). This death was in obedience to the will of God. There were good and bad shepherds at the time after the exile. John points to the Ezekiel 34 corrective to the bad leaders of that exilic period. Legitimate leaders will lay down his or her life for the wellbeing of the sheep, or those whom follow them.
There is also an implied intimacy dimension to the sheep and shepherd relationship. In the opening illustration, Pastor Chris’s family had to be open showing vulnerability of illness to the congregation. If such vulnerability is weaponized against the pastor to be viewed as lack of performance, there is a serious trust issue. Now, Pastor Chris does have to examine how much longer the ministry at Calvary will continue.
The Psalm for this week is Psalm 23 and can easily be juxtaposed into this text to show how the ideal shepherd does follow the people through the valley of the shadow of death (Psalm 23:4). It is also useful for people who are not associated with formal organized religion to consider the metaphor of a shepherd being a source of new life guidance.
Another portion of this text is that of, Jesus having “other sheep that do not belong to this fold whom he must bring and will listen to his voice (10:16). This has been viewed as a posture of universal outreach of inviting outsiders into the community of faith. I have heard of some teachers/preachers stretching this text into suggesting that Jesus refers to believers on other continents, not yet known to the Middle East world (such as North American indigenous people). I would not push in that direction too far on this Sunday. [Sources: Kysar, Robert, Augsburg Commentary on the New Testament: John, Minneapolis, MN Augsburg Fortress, 1986); Thompson, Marianne, Meye, The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2016)].
Application
In these modern times how do we define a “good shepherd?” Ideally, any group wants a leader who is caring, conscientious, hardworking and most importantly produces positive measurable results. Which of these qualities would one be willing to compromise on in having a leader, and why? This would reveal the implicit theology or beliefs of the group. Would seeking sheep in other lands include outsourcing jobs and production to other nations while downsizing the work of the flock in our nation?
Is there a difference between a church’s qualities they seek in a good shepherd and that of a secular corporation which seeks bottom line profits at any cost? Have the lines been blurred between secular expectations of shepherds and that of the church?
One modern example might be a pastor who unapologetically says he or she is here to care and minister to people’s needs. Their conviction is to be “faithful, but not always numerically successful?” Has this sort of shepherd become a relic of the past if the congregational leadership think in terms of a measuring pastoral performance along a secular, corporate mindset? If so, what separates the church organizational structure and objectives from that of any secular corporation?
John’s gospel suggests that the one who is willing to sacrifice and give up all they have for the good of the group is the authentic shepherd leader. Also, maybe congregations need differing shepherds for differing chapters in their lives. For example, to have a scandal in church might suggest a nurturing, compassionate leader, rather than an aggressive “go getter” who wishes to move the organization forward.
Alternative Application
Are there any causes these days that are worth dying for in our times? For example, a younger person inherits their grandparent’s office as church council president of an old gothic building which is in major disrepair, is energy inefficient and is located in an area of town which is changing without ample free parking for worshipers. Has this church’s ministry expired, and is it time to close the doors and begin elsewhere? In these days of traditional mainline church tight budgets, being a shepherd in such circumstances could result in many embittered feelings and ill spoken words to a leader who believes that this particular church is no longer worth sacrificing many more diminishing resources in. New life guidance would take on a different course of direction.
Pastor Chris never imagined in year three of the pastoral ministry at small town and rural “Calvary Church” to be tired, burned out, and bedridden with Hepatitis B. This will be the repeat of the lectionary year cycle. Chris has already used up all the new teaching ideas, evangelism/outreach strategies, vitality leadership programs and laptop media aids learned from seminary/Bible college. Added to this is the stress of being way underpaid by denominational salary guidelines, education debts are still due, and Calvary Church is struggling both financially and in their worship attendance. Pastor Chris has learned the hard lesson that an energetic, positive attitude pastor cannot rescue a small town/rural church which has had a small schism. The untold expectation is that many church folks expect their pastor to bring them back to the golden era of the 1950s-1960s of full offering plates and pews under Rev. Dr. J.J. Schwarthogg. After all, this is why they “hired a preacher.”
Added to this stress is the bitter reminder that a group of discontented members joined a new start up church in the next town. The worship style is more contemporary and the minister likes to use traditional churches like Calvary as a verbal whipping board in demeaning practices in those “dying mainline churches.”
As Pastor Chris lays in bed, there are inner thoughts about putting in mobility papers to leave Calvary Church, or even pursue another line of ministry or vocation such as chaplaincy, working for a nonprofit agency or leaving organized religion altogether. While everybody at Calvary is enjoying the Easter season, Pastor Chris feels like it is still Holy Week. Lying in bed, Chris wonders what the congregation meeting is about this morning in the pastor’s absence?
Then “Wild Bill,” a cherished council member of the Calvary Church and small-town businessman who employs local residents stepped up into the pulpit the Sunday which Pastor Chris remains bedridden. Wild Bill put his hands on his belt buckle while wearing blue jeans, a plaid shirt and ankle boots and declared, “Listen here people! If you want to keep the preacher, then you had better give more money, don’t micro manage him and give Pastor Chris more space and freedom. Otherwise, pastor and the family will leave us, and we will be stuck for another couple of years without a pastor. The pastor is only human but chooses to live here with us. Nobody is going to want to come here to Calvary when they hear the last pastor got sick with Hepatitis and left.”
After worship service, Pastor Chris and the family got a knock at the door from the church council. They informed the family that they will receive a $4,000.00 pay raise and they told him to take all the time needed to heal. And they also want the pastor’s family to consider taking a few days away to rest.” Pastor Chris remained at Calvary for ten years! Wild Bill was the new life guidance needed for both Calvary Church and Pastor Chris’s family.
Acts 4:5-11
This text reports that Peter and John are in front of a semi-circle gathering or hearing of the Temple Sanhedrin who act as a local policing force for the Roman empire to maintain order. Peter and John recently healed a lame beggar in Acts 3. The Sanhedrin demand to know “by what power or name did you do this?”
“Luke,” who is the author of this second volume attempts to include historical details about the names and offices held by the priestly officials. Luke’s Greek writing quality is that of an educated person who also knows medical terminology (hence, the theory he is a physician, which is viable). Some scholars have noted some historical discrepancies in Luke’s dating details, but this does not diminish the theological points made in the reading. Usually dated in the mid 80 - 90s CE, Luke addressed second generation Christians who were not the original eyewitnesses to Jesus’ ministry. With an extended delay in the Second Coming of the risen Christ, the audience needs new life guidance as where and how God is at work. The quick response is in the Holy Spirit that fills Peter as he addresses the “rulers of the people and elders” (4:8).
Acts resumes a continuity of themes with the Book of Luke, which is one reason why some scholars believe this second volume should not have been separated by the first in the Christian New Testament by the Gospel of John. Such themes include 1) emphases on the Holy Spirit, wealth and poverty 2) the kingdom of God which Jesus leads the disciples, 3) the divine necessity in which the Scripture requires suffering, death and resurrection, 4) the universal scope of the gospel which begins with the birth narrative and continues throughout the ministry of the apostles in Acts, 5) Peter’s continued conversion of both Jews and Gentiles and 6) Pauline mission which replicates the universal vision of Isaiah 49:1. One preaching path might be to pursue any of the above strands one finds in both Luke and Acts. (Holladay, 68). Peter has healed and made a man whole, for which he is being interrogated for in this lesson.
The healing Peter refers to in this text resonates with ten lepers account in Luke 16. It was the one foreigner who returned to thank Jesus after his leprosy disappeared. This type of thankful healing in Acts 4 uses the Greek word, “soteria,” meaning wholeness, but usually translated as “salvation.” This healing in Acts 3-4, continues Jesus’ prophetic mission of bringing both physical and spiritual new life to people worldwide and extending the universal vision of Isaiah 61:1-2.
Acts reminds people of faith that healing comes in many forms. In the above example, Pastor Chris did not simply need a medical doctor to prescribe medicine and rest for hepatitis. Wild Bill’s sermonette to the people of Calvary Church contributed to spiritual wholeness for both the congregation and Pastor Chris’ family. This became a foundation or cornerstone for the rest of the ministry of both the pastor and congregation.
The quote from Psalm 118:22, probes deeper into the spirituality of people’s expectations of ministry. “The stone that the builders rejected has become the chief cornerstone.” This is a most often quoted Old Testament (Hebrew Bible) text in the New Testament. The synoptic gospels apply it to the wicked tenants killing the landlord’s son in Matthew 21:42-44, Mark 12:1-12 and Luke 20:9-19. Here in Acts 4:11 and 1 Peter 2:7, Jesus is the “stone” who is literally set aside by the (temple) scribes, priests and other leaders. He was rejected, but God reversed the order of the order, and the rejected stone is now the foundation or cornerstone for the new eternal kingdom. One preaching path here might be that which is rejected in our lives and communities might possibly be not only accepted, but elevated.
As this applies to Calvary Church in the opening illustration, Pastor Chris’ illness reminded the congregation that clergy and their families are human and have needs like anybody else in the church. Also, possibly this medical set back served as a wake-up call for Calvary Church to reexamine their priorities in lieu of councilman Wild Bill’s prompting. One never knows when a major outbreak of influenza or flu will occur in any community.
Another sermon path here might be to identify the locations of where the Psalm 118:22 passage is cited in the New Testament and highlight how each might apply today in terms of stewardship, rethinking what sort of shepherd is needed (suffering servant messiah, or management by objective results leader).
Finally, what sort of spirit is filling the church in these times of varying expectations from both ordained and lay leaders in the church? Do people welcome reversals in the trajectory of church ministries and at what cost? What “stones are being put aside” in both the individual and corporate life of the church? [Source: Holladay, Carl R., The New Testament Library: Acts, Louisville, KY: Westminster John Knox Press, 2016)].
1 John 3:16-24
Scholars generally agree that 1 John is written by either an elder or disciple of the author of the Gospel of John dated after the uncontested Pauline epistles, and before 2 and 3 John, in Ephesus generally around 95-110 CE. The overall intent is to provide comfort and assurance to the people after a schism with gnostic separatists that the gospel message they received is reliable. The audience are not outsiders, but seasoned Christians who have doubts after infighting in the church. Two Greek words which are constants in all Johannine writings are “truth, Greek alethia” and “remain Greek, “meno,”—specifically to abide, stay, dwell, last, endure. (Newman, 7, 112) These are common terms used in the Johannine writings from the gospel to these epistles.
The theme of this text follows that of the whole epistle being love for God means love for the community. The Greek word “agape” for unconditional love, or that which does not require reciprocal benefits (that being, “philos”), is used throughout this text.
Caring for fellow community of faith members must be practiced in truth and action, not mere words (3:18). To remain in Jesus is to unconditionally care for one another (agape). It is not an option, but a command from Jesus according to the Elder John here. This is one concrete way to show one abides or remains in Jesus and the Spirit he left to the church (John 21:22-23, the risen Jesus breathes the Holy Spirit into his disciples).
John is appealing to what is in people’s hearts or their consciences as they have been taught earlier. These words are intended to comfort and encourage the community of faith, so they maintain belief and care for others as evidence of this form of love. Such belief and actions carry the truth and integrity of God’s purpose for these people in this troubled time (Lieu, 154).
Preaching paths include what words of confidence are needed to comfort and bring new life those who are tired, discouraged or waver in their faith. “Wild Bill” offered such words in reminding Calvary Church that, “the pastor is only human.”
This text and others in the epistles serve as reminders to any congregation to concretely practice what they teach in their church. For example, a community minded social justice sort of congregation is best served in participating in furnishing food and clothing and paying overdue bills for the needy in the community. Churches who cherish children should find new ways to make the building and ministry programs “child friendly.” This is a special challenge during the pandemic and other seasons of illness. Possibly electronic media accessible ministry lessons may become the “new normal?”
A major path I have always pursued in these 1, 2, and 3 John texts is examining which teachings, doctrines and denominational views of the church solidify a person’s faith, and which ones alienate people? What are the essential teachings for a congregation to call themselves a “Christian church?” One example, is wine necessary for Holy Communion during a pandemic when strict food handling policies are in place? Are plastic wrapped communion wafers good enough as part of the sacrament? Can a pastor baptize an infant with a water filled squirt gun and still maintain the integrity of the regenerative sacrament which saves the child from sin, death and the devil? What teachings are worth standing one’s ground on, and which ones are what might be called “adiaphora?” What beliefs are needed to remain in a new life guidance during this season of Easter? The epistles of John are fertile soil to develop sermon ideas as they relate to the teachings of a particular congregation or fellowship. [Sources: Lieu, Judith M., The New Testament Library: I, II & III John, Louisville, KY: Westminster John Knox Press, 2008). Neman, Barclay, Greek English Dictionary of the New Testament, London, UK: United Bible Societies, 1971); Painter, John, Sacra Pagina: 1, 2 and 3 John, Collegeville, MN: Liturgical Press, 2002)].
John 10:11-18
This is a second portion of the seventh discourse in John, known as the Good Shepherd discourse (10 10:1-42, The Good Shepherd. Others include: Water of life, 4:1-2; Divine Son 5:19-47; Bread of Life 6:22-66; Life Giving Spirit 7:1-52; and Light of the World 8:12-59). It is one example of Jesus’ “I am” sayings. One preaching path might be to compare the various “I am” sayings in John’s gospel.
This particular text expands on the difference between hirelings and the shepherd. The hireling does not own the sheep and works only for the wages earned. The intent is to contrast the temple religious leaders and Jesus and his disciples at the time of the writing (usually dated around 81-91 CE). How much does financial compensation factor into any calling as a leader of shepherd?
The recurring theme in John is that Jesus willingly gives up his life on the cross, which is his hour in John since John 2:2 (Cana wedding). This death was in obedience to the will of God. There were good and bad shepherds at the time after the exile. John points to the Ezekiel 34 corrective to the bad leaders of that exilic period. Legitimate leaders will lay down his or her life for the wellbeing of the sheep, or those whom follow them.
There is also an implied intimacy dimension to the sheep and shepherd relationship. In the opening illustration, Pastor Chris’s family had to be open showing vulnerability of illness to the congregation. If such vulnerability is weaponized against the pastor to be viewed as lack of performance, there is a serious trust issue. Now, Pastor Chris does have to examine how much longer the ministry at Calvary will continue.
The Psalm for this week is Psalm 23 and can easily be juxtaposed into this text to show how the ideal shepherd does follow the people through the valley of the shadow of death (Psalm 23:4). It is also useful for people who are not associated with formal organized religion to consider the metaphor of a shepherd being a source of new life guidance.
Another portion of this text is that of, Jesus having “other sheep that do not belong to this fold whom he must bring and will listen to his voice (10:16). This has been viewed as a posture of universal outreach of inviting outsiders into the community of faith. I have heard of some teachers/preachers stretching this text into suggesting that Jesus refers to believers on other continents, not yet known to the Middle East world (such as North American indigenous people). I would not push in that direction too far on this Sunday. [Sources: Kysar, Robert, Augsburg Commentary on the New Testament: John, Minneapolis, MN Augsburg Fortress, 1986); Thompson, Marianne, Meye, The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2016)].
Application
In these modern times how do we define a “good shepherd?” Ideally, any group wants a leader who is caring, conscientious, hardworking and most importantly produces positive measurable results. Which of these qualities would one be willing to compromise on in having a leader, and why? This would reveal the implicit theology or beliefs of the group. Would seeking sheep in other lands include outsourcing jobs and production to other nations while downsizing the work of the flock in our nation?
Is there a difference between a church’s qualities they seek in a good shepherd and that of a secular corporation which seeks bottom line profits at any cost? Have the lines been blurred between secular expectations of shepherds and that of the church?
One modern example might be a pastor who unapologetically says he or she is here to care and minister to people’s needs. Their conviction is to be “faithful, but not always numerically successful?” Has this sort of shepherd become a relic of the past if the congregational leadership think in terms of a measuring pastoral performance along a secular, corporate mindset? If so, what separates the church organizational structure and objectives from that of any secular corporation?
John’s gospel suggests that the one who is willing to sacrifice and give up all they have for the good of the group is the authentic shepherd leader. Also, maybe congregations need differing shepherds for differing chapters in their lives. For example, to have a scandal in church might suggest a nurturing, compassionate leader, rather than an aggressive “go getter” who wishes to move the organization forward.
Alternative Application
Are there any causes these days that are worth dying for in our times? For example, a younger person inherits their grandparent’s office as church council president of an old gothic building which is in major disrepair, is energy inefficient and is located in an area of town which is changing without ample free parking for worshipers. Has this church’s ministry expired, and is it time to close the doors and begin elsewhere? In these days of traditional mainline church tight budgets, being a shepherd in such circumstances could result in many embittered feelings and ill spoken words to a leader who believes that this particular church is no longer worth sacrificing many more diminishing resources in. New life guidance would take on a different course of direction.
