The biblical motif of the 'Shepherd' is seen throughout the Bible. It can be referenced throughout the Bible in both the Testaments. It is broad because it applies to a broad spectrum of people with varying degrees of significance. The theme of 'Shepherd' as one in control and power appears to be running a course through the core of the Word of God, from patriarchs to monarchs, prophets to Israel's rulers, God Himself to the New Testament leaders. Additionally, instead of merely figurative shepherds, the biblical narratives expose us to various 'real world' shepherds that play crucial roles in restorative destiny and therefore give credibility to the overarching theme. To explore the shepherd motif's continued significance, it must be examined and comprehended. After understanding its full scope, and its relevancy and appliance to the early New Testament Churches, attempts can be made to learn its position in articulating pastoral care in the Church.
It is notable that David and Moses, two of Israel's renowned rulers that supervised such significant events in Ancient Israel like the departure and the foundation of a kingdom, took valuable time shepherding livestock, in effect preparing for the duty of guiding the chosen race of God. Shepherding and leadership became linked to each other in the Old Testament due in part to the histories of these two individuals. When God commissions David second Samuel, He describes the two responsibilities as the same: "You will shepherd my people Israel, and you will become their ruler." 1 (2 Sam 5:2. Moreover, when Ezekiel prophesied in rebuke of Israel's rulers, he criticizes their "shepherding talents." “Woe to Israel's shepherds who only look after themselves! Should shepherds not look after their flock?” 2 (Ezek 34:2). The frequent allusion to God, Himself as a Shepherd, is more remarkable than these figures throughout Ancient Israel. In Genesis, Jacob, a faithful herdsman, reflects on the experiences throughout his life as he blesses his sons and relates to God as "one that has always been my shepherd, all the days of my life." 3 (Gen 48:15).
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Subsequently, in possibly the most compelling narrative in the Old Testament, David not only refers to God as his shepherd but also tells how He has cared for him, nourishing and directing, supplying, and safeguarding him. The rod and staff that God is depicted as using are shepherding implements. Furthermore, there is the assurance that the shepherd will appear. Both Jeremiah and Ezekiel prophesy about this shepherd; The Messiah who would shepherd the people of God in a manner that the evil leaders of Israel's history have failed to do. The shepherd is depicted in Jeremiah's prophecy as sustaining Israel "with knowledge and insight." 4 (Jeremiah 3:15).
The most famous New Testament passage is John's account of Jesus' teaching in John 10. "I am the Good Shepherd" (John 10:11; 10:14). Instead of consuming the flocks, Jesus claims Himself to be the one foretold in the Old Testament, the fulfillment of the Shepherds motif, the ruler of the people of God that lays down himself for the salvation of the world. “In opposition to Israel's prior rulers and the ministers of Jesus' day, His pastoral action is defined not by the manipulation of the flocks given to His charge, but rather by self-sacrifice, the impartation of life, and protection:” 5 Writes Adams K.
As he presents his picture of paradise, whereby Jesus, "the lamb at the center of the throne will be their shepherd," John maintains this image for Jesus as Israel's leader to the conclusion of Scriptures and even chronology. Also, Paul in Hebrews does not just see Jesus as God's anticipated shepherd leader, but he also refers to him as "that great Shepherd of the flock." 6 (Hebrews 13:20) The image, however, does not merely find fulfillment in Christ alone but also the ancient Church's governance. In a similar exposition to Ezekiel, Jude calls the shepherds who prioritize themselves over the congregation "shepherds who feed only themselves." 7 (Jude 12). Paul advises the leaders of the Church at Ephesus to be "shepherds of the church of God" in his departure sermon 8 . We can see that the metaphor is kept in these two situations regarding both excellent and terrible governance in the new Church.
“ In the Old Testament, God has words of harsh rebuke and warning for evil shepherds, as well as prophecies of a good shepherd who is to come,” Mary Beth Gladwell summarizes the theme of shepherd leadership. In the New Testament, Jesus refers to himself as the Good Shepherd, and we see the idea of good shepherding applied to the people that will administer the Church in the epistles. As a result, the shepherd metaphor stretches from both excellent and poor earthly rulers to the heavenly shepherd, culminating in Jesus the Good Shepherd.
Finally, the historical irrelevance reasoning used to dismiss the shepherd motif is flawed. In essence, it could be argued that it is an advantage to the analogy of shepherd leadership. If it is factual that minimal information is revealed on the shepherd, this presents a chance to give an uncorrupted demonstration that expresses only what the person employing it intends. Suppose the analogy is as misunderstood as critics claim. In that case, congregations and religious figures are left with a blank slate to construct a realistic assessment of what it implies to shepherd God's sheep.
Bibliography
Adams, Kevin, Peter Baker, Pete Greasley, Steve Levy, Gareth Lloyd, David Ollerton, and Steve Timmis. "The Shepherd Motif for Church Leadership."
Barker, Kenneth L. The NIV study bible . Zondervan Bible Publishers, 1985.
Barnett, Kristopher, Bob Cline, Bryan Cribb, Michael Duduit, Chuck Fuller, and Ryan Neal. "CALLED." (2016).
Gladwell, Mary Beth. "The Shepherd Motif in the Old and New Testament." Xenos Christian Fellowship (2018).
