Sheep and Shepherds
Commentary
It is interesting that in both Old Testament and New the parable of the sheep and shepherd is constantly used. Why not take some time to track down some of the references and make them a part of what you are preparing to preach at this time of the year.
A. Check out Isaiah 40:10, 11. Here the promise is made to the exiles in Babylon. The word comes to all who find themselves estranged from God.
B. Jeremiah 23:1-4. Again a word for exiles. Note too that it is a word of condemnation for shepherds who have been unfaithful.
C. Jeremiah 50:6, 7. Another word of condemnation for unfaithful shepherds.
D. Ezekiel 34. No doubt the best material we have in the Old Testament. No doubt Jesus had this in mind when speaking of his own shepherd -- messianic role.
E. John 10:1-8. Here Jesus expresses fully his understanding of his messianic role.
This is but a beginning. Get out your concordance and chase down the other references and see how rich the Scriptures are in the use of this symbolism.
Do not hesitate to use this symbolism even if your congregation is in the deepest part of the city. There is something about the sheep-shepherd metaphor that strikes at the heart of our relationship to Christ and to God.
OUTLINE I
A Word About God
Psalm 23
Introduction: Psalm 23 has long been a favorite in the religious community. Even among city dwellers who know very little about the rural life, this poem finds ready acceptance. It is, as you know, generally credited to David, the shepherd king. No one knows for sure, of course, but it surely could have been written by this extraordinary person of about 1000 B.C.
I want to point out some interesting things about this psalm.
A. Past, Present, Future. Note that the Psalmist declares that both the present moment and the future (I shall not want) are secure and that he knows this because he has experienced GodÕs providential care in the past.
B. Body, Mind, Spirit. Green pastures and still waters mean rest and restoration for the body. And there are gifts for the soul and spirit as well. The presence of God, even when one is unaware of that presence, gives peace of mind.
C. Others, Self, God. Note how the poem is fashioned. The poet begins by addressing anyone who will listen, then talks to himself, and ends talking to God.
Conclusion: The way in which this psalm is structured includes all of time, all of life, and all that matters. Point that out as you provide other meditational material on this selection.
OUTLINE II
The Great Climax
Revelation 7:9-17
Introduction: What a scene! Multitudes gathered before the great white throne in praise and acclamation. Note how different is this description from that in Matthew 25 in which it seems the somber mood takes precedence. Here there is nothing but limitless joy and worship and ...
A. Universalism. A problem that persisted in the Jewish community ever since the Exile was the problem of exclusivism, the declaration that Israel was GodÕs chosen people and that no other people mattered. Here all that is set aside in verse 9. In that future we all covet, all will stand equal before God.
B. Praise. All that is in heaven and earth is joined in this acclamation. Perhaps you would find some of this material useful as a part of the liturgy for the day.
C. Reward. Note that the second beginning with verse 13 is addressed especially and directly to the suffering of JohnÕs day. All too often we read this as if it were a promise to everyone. Many of us have not shared their sufferings. This is a special word for those who are enduring the persecutions of Domitian.
D. Promise. What a vision of what God has prepared for the suffering. Little wonder that Paul would say that God has prepared for us more than we can imagine. So it is okay to imagine what we will. Still there will be surprises for us at the end as there must have been for those who first read these words.
Conclusion: Even though we are certain that what we read on these pages was written for a specific people in a specific situation, that does not mean it has no message for us. Surely we are included among those whose sins have been forgiven, whose dirty robes, symbol of unworthy lives, have been cleansed by the act of God in Christ. With these we can rejoice and sing the verses 15-17.
OUTLINE III
The Protected Sheep
John 10:22-30
Introduction: One can wonder whether Jesus may have been thinking of the 23rd Psalm when these words were spoken. Surely he knew it and, as many of us have, learned it by heart when he was a small child. There are at least two useful pictures that have to do with the protection motif that is here and in the Psalm.
A. Doorway. When shepherds were keeping the sheep of the community on some far away mountain, they knew that the very lives of the sheep were their charge. To fail was to fail not only the sheep but the community. At night when dark began to fall, the shepherd would take the sheep to some enclosure, either natural or man-made, and there offer them feed for the night. Then when it was time to bed down, the shepherd would sleep with his body across the entrance. No one could enter without awaking him. Now read it ... Òthou preparest a table before me in the presence of my enemies." Wolves and thieves may look in, but they could not come in without a fight.
B. Preparing Food. Another picture is that of the shepherd leading his flock across the pasture. Shepherds do not drive the sheep, they lead. As they go along, they spot poison weeds and pull them up, place them on hot rocks to wilt, and leave what is good for the sheep ... again, Òthou preparest a table ... in the midst of my enemies.Ó
Conclusion: Remember that Jesus used the phrase, ÒI am the door.Ó What he meant was that he was the protector, the keeper of his own. And remember that God does offer us guidance to help us sort out what is good and bad for us in life. We can benefit from his preparation of the table if we will listen and seek to do his will.
A. Check out Isaiah 40:10, 11. Here the promise is made to the exiles in Babylon. The word comes to all who find themselves estranged from God.
B. Jeremiah 23:1-4. Again a word for exiles. Note too that it is a word of condemnation for shepherds who have been unfaithful.
C. Jeremiah 50:6, 7. Another word of condemnation for unfaithful shepherds.
D. Ezekiel 34. No doubt the best material we have in the Old Testament. No doubt Jesus had this in mind when speaking of his own shepherd -- messianic role.
E. John 10:1-8. Here Jesus expresses fully his understanding of his messianic role.
This is but a beginning. Get out your concordance and chase down the other references and see how rich the Scriptures are in the use of this symbolism.
Do not hesitate to use this symbolism even if your congregation is in the deepest part of the city. There is something about the sheep-shepherd metaphor that strikes at the heart of our relationship to Christ and to God.
OUTLINE I
A Word About God
Psalm 23
Introduction: Psalm 23 has long been a favorite in the religious community. Even among city dwellers who know very little about the rural life, this poem finds ready acceptance. It is, as you know, generally credited to David, the shepherd king. No one knows for sure, of course, but it surely could have been written by this extraordinary person of about 1000 B.C.
I want to point out some interesting things about this psalm.
A. Past, Present, Future. Note that the Psalmist declares that both the present moment and the future (I shall not want) are secure and that he knows this because he has experienced GodÕs providential care in the past.
B. Body, Mind, Spirit. Green pastures and still waters mean rest and restoration for the body. And there are gifts for the soul and spirit as well. The presence of God, even when one is unaware of that presence, gives peace of mind.
C. Others, Self, God. Note how the poem is fashioned. The poet begins by addressing anyone who will listen, then talks to himself, and ends talking to God.
Conclusion: The way in which this psalm is structured includes all of time, all of life, and all that matters. Point that out as you provide other meditational material on this selection.
OUTLINE II
The Great Climax
Revelation 7:9-17
Introduction: What a scene! Multitudes gathered before the great white throne in praise and acclamation. Note how different is this description from that in Matthew 25 in which it seems the somber mood takes precedence. Here there is nothing but limitless joy and worship and ...
A. Universalism. A problem that persisted in the Jewish community ever since the Exile was the problem of exclusivism, the declaration that Israel was GodÕs chosen people and that no other people mattered. Here all that is set aside in verse 9. In that future we all covet, all will stand equal before God.
B. Praise. All that is in heaven and earth is joined in this acclamation. Perhaps you would find some of this material useful as a part of the liturgy for the day.
C. Reward. Note that the second beginning with verse 13 is addressed especially and directly to the suffering of JohnÕs day. All too often we read this as if it were a promise to everyone. Many of us have not shared their sufferings. This is a special word for those who are enduring the persecutions of Domitian.
D. Promise. What a vision of what God has prepared for the suffering. Little wonder that Paul would say that God has prepared for us more than we can imagine. So it is okay to imagine what we will. Still there will be surprises for us at the end as there must have been for those who first read these words.
Conclusion: Even though we are certain that what we read on these pages was written for a specific people in a specific situation, that does not mean it has no message for us. Surely we are included among those whose sins have been forgiven, whose dirty robes, symbol of unworthy lives, have been cleansed by the act of God in Christ. With these we can rejoice and sing the verses 15-17.
OUTLINE III
The Protected Sheep
John 10:22-30
Introduction: One can wonder whether Jesus may have been thinking of the 23rd Psalm when these words were spoken. Surely he knew it and, as many of us have, learned it by heart when he was a small child. There are at least two useful pictures that have to do with the protection motif that is here and in the Psalm.
A. Doorway. When shepherds were keeping the sheep of the community on some far away mountain, they knew that the very lives of the sheep were their charge. To fail was to fail not only the sheep but the community. At night when dark began to fall, the shepherd would take the sheep to some enclosure, either natural or man-made, and there offer them feed for the night. Then when it was time to bed down, the shepherd would sleep with his body across the entrance. No one could enter without awaking him. Now read it ... Òthou preparest a table before me in the presence of my enemies." Wolves and thieves may look in, but they could not come in without a fight.
B. Preparing Food. Another picture is that of the shepherd leading his flock across the pasture. Shepherds do not drive the sheep, they lead. As they go along, they spot poison weeds and pull them up, place them on hot rocks to wilt, and leave what is good for the sheep ... again, Òthou preparest a table ... in the midst of my enemies.Ó
Conclusion: Remember that Jesus used the phrase, ÒI am the door.Ó What he meant was that he was the protector, the keeper of his own. And remember that God does offer us guidance to help us sort out what is good and bad for us in life. We can benefit from his preparation of the table if we will listen and seek to do his will.
