Ep. 66: The Good Shepherd
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JOHN 10:1-21
As he left Jerusalem in sorrow. He ploughed on. He now spoke to them an allegory in the form of a parable, to hide the higher truths from those who had not seen but revealing them to those whose eyes had been opened. If the scenes of the last few days had made anything plain, it was the utter unfitness of the teachers of Israel for their professed work of feeding the flock of God.
The Rabbinists also called their spiritual leaders ‘feeders’ (Parnasin), a term which comprised of the two ideas of ‘leading’ and ‘feeding,’ which are the theme of this allegory. No better illustration could be found for those to whom ‘the flock of God’ was entrusted. They had entered into God’s sheepfold, but not by the door by which the owner, God, had brought his flock into the fold. This entrance had been his free love, his gracious provision, his thoughts of pardoning, his purpose of saving mercy. That was God’s Old Testament door into his Sheepfold. Not by that door, as had so lately fully appeared, had Israel’s rulers come in.
They had climbed up to their place in the fold some other way, as a thief or a robber. What more accurate description could be given to the Pharisees and Sadducees who were responsible for God’s flock? How different was Jesus, who comes in and leads us through the door by which God had brought, and ever brings, his flock into his fold! This was the true Shepherd.
Jesus was the Door. And all those who went before him who pretended to be the door - whether Pharisees, Sadducees, or Nationalists - were only thieves and robbers. And the sheep, God’s flock, did not hear them; for, although they might pretend to lead the flock, the voice was that of strangers. Jesus was the Good Shepherd, in contrast to others who falsely claimed to be the shepherds. Their objective had been a selfish one and they had pursued it even at the cost of the sheep, of their life and safety. Jesus was the Good Shepherd who lays down his life for his sheep! What a contrast to a mere hireling, who has no connection with the sheep and who flees at the sight of the wolf.
And all this to be the Shepherd-Saviour, to die and rise for his sheep and thus to gather them all, Jews and Gentiles, into one flock and to be their Shepherd. It was a noble closing to the series of those chats in the Temple, designed to show that he was truly sent of God.
In the Talmud (Yoma 66b) we have a series of questions addressed to Rabbi Eliezer ben Hyrcanos, to test his views about Jesus. Rabbi Eliezer, one of the greatest Rabbis, was the brother-in-law of Gamaliel II., the son of that Gamaliel at whose feet Paul sat. He may, therefore, have been acquainted with the Apostle and we have solid evidence that he met freely with Jewish Christians and took pleasure in their teaching.
One question asked is, ‘Is it right for the Shepherd to save a lamb from the lion?’ To this the Rabbi gives an evasive answer, ‘You have only asked me about the lamb.’ This was followed by, ‘Is it right to save the Shepherd from the lion?’ again with an evasive answer ‘You have only asked me about the Shepherd.’ Thus, as this is a clear reference to the Sheep and the Shepherd in Jesus’ allegory, the Rabbi, by dividing them, cleverly evaded giving an answer to his questioners. This helps us to appreciate the debate that Jesus instigated even in the Jewish writings. It casts a light, not only upon the Rabbi but also a sidelight also on the history of Nicodemus. The question arises of how far many Rabbis and laymen may have gone in their belief in Christ.
This is an extract from the book, Jesus : Life and Times, available for £10 here (Finalist for Academic Book of the year at 2023 CRT awards)