Jesus is the Good Shepherd (John 10:11)

In this ‘I am’ saying, Jesus takes a familiar role and applies it to himself. A shepherd was a common sight in Israel, they could be seen leading sheep to and from pasture. Although it was a familiar role, there was an ambiguity about it because shepherds could be loathed or loved. Often shepherds were rough characters, unreliable individuals who were not trusted by others to do their work. The crowd would not have been surprised to hear Jesus speak of evil shepherds.

Another distinction to be noted is that the term had royal and religious references. Kings in Israel had been regarded as shepherds of their people, ruling on their behalf and for their benefit. But there had been bad kings who had misused their rule. Priests were also shepherds of the nation in a religious way, supposedly leading the people in the things of God. Yet there had been bad priests, and the current priesthood was not admirable.

So when Jesus says that he is the good shepherd, he is saying much more than comparing himself to a man who looked after defenceless animals; he is also claiming that in his kingdom he will rule for the benefits of his subjects, and he will also show them the ways of God faithfully.

The basic difference between a good and a bad shepherd was what they did when the going became dangerous. A bad shepherd was only concerned about himself, and would abandon the sheep to their hopeless end. In contrast, a good shepherd would remain faithful to his flock, even willing to die for them. These features will always be true at whatever level is in view, whether a literal shepherd, a righteous ruler or a religious priest. And it was obviously true of Jesus because he did give his life for the sheep.

This title of Jesus points to many features, but here are four to begin with. First, there is a contrast between what usually occurred and what would happen to Jesus. The term translated ‘good’ has the idea of beautiful in form, good to look at, free of defect. In the Jewish sacrificial system, the lamb that was offered as a sacrifice would be marked by this feature of being good in appearance. So every day, ‘good’ sheep would die on behalf of worshippers, including shepherds who came to worship God. People would be familiar with the thought of the life of a good sheep being offered instead of a sinful shepherd. The idea of a good Shepherd offering himself on behalf of sinful sheep would not have entered their minds, yet here was Jesus telling them that it would take place.

A second feature of this title is that it points to the contentment of Jesus as he anticipated his future. No doubt there were some shepherds in Israel who had an interest in their sheep and did not want to do anything else. They were content working with their sheep. In a far higher way, Jesus is indicating his contentment with his role, the inner peace he experienced in performing it, the pleasure it gave to him as he engaged in it.

Third, the title indicates the fullness of the commitment that Jesus had for his task of functioning as the good Shepherd. He would give his life for the sheep. His sacrificial death would be the climax of his involvement, but his participation would involve 100% commitment all the way. It was possible for a shepherd, who would die rescuing a sheep, to have been careless about some of his work beforehand. Such a thing could never have been said about Jesus. His commitment was total all the time.

Fourth, this name of Jesus reminds us of the care Jesus has for all of his flock. He is going to give his life for all of them. When a pack of wolves attacked a flock, its shepherd may have been relieved if only one or two of his flock perished; after all, the wolves could have killed all of them. Jesus would never have thought in such a manner. He cared for all his flock and did not intend to lose any of them, no matter the strength of his enemies or the difficulties into which his role would bring him.

Personal substitution

The words that Jesus uses here reveal that his sacrifice on behalf of his people was voluntary. It is true that sometimes a shepherd could die by accident when rescuing a sheep, so while his action were sacrificial, they were not his intended goal when he went to help the sheep in its danger. With Jesus, the situation is far different. He was always willing to die for his people. In heaven, before he came into the world, this was his intended purpose. He came to their rescue willingly and gladly.

His willingness also reminds us that in his death he was not the victim of greater powers. A shepherd sometimes met animals more powerful than him and they killed him. He was their victim even if the sheep were not harmed. With Jesus, it was all so different. He was not entrapped by greater powers. Instead he freely allowed himself to be taken in order that his people would be delivered from danger.

Particular substitution

It is also clear from Jesus’ words that this substitution was for particular individuals (the ones whom Jesus calls his sheep). This aspect is one of the features about biblical teaching that many people, within and without the church, object to strongly. The doctrine stresses that Jesus died for a specific number and not for every single person, and the basic objection is that it is unfair. How should we react to the objection? There are four comments to make.

Firstly, Jesus himself is the One who taught it. This doctrine was not devised by academic theologians speculating about what God was doing before he made the world. No, the reason why we believe it is because Jesus, the infallible teacher, clearly taught it. We must remember that Jesus loved sinners, spoke to all kinds of sinners, welcomed such into his kingdom, and here says that his death was for a specific number.

Secondly, Jesus here is describing God’s purpose. When he was born, the angel Gabriel told Joseph and Mary that the baby was to be given the name Jesus because he would save his people from their sins. So Jesus is merely saying in another way what had been predicted about him. Jesus was not going to die as a substitute indiscriminately as it were. Instead he was going to die for a specific number.

Thirdly, this specific number is a very large number. When they all get to heaven and are gathered together by Jesus, they will a number that no-one can count. Jesus did not die for a few, but for a multitude. He died for sinners from all races, from all ages, from all periods of time. Such a reality gives confidence to preaching the gospel. This is what God said to Paul when he came to Corinth with the gospel: ‘Do not be afraid, but go on speaking and do not be silent, for I am with you, and no one will attack you to harm you, for I have many in this city who are my people’ (Acts 8:9-10).

Fourthly, the reason why a person is not saved is not that Jesus died for a specific number. The gospel offer extends salvation to everyone and assures all persons that they will be saved if they turn from their sinful lives and trust in Jesus. If we probe behind the statements of those who use particular redemption as a reason for not accepting the teaching of Jesus, we will discover that the real reason is a love for their sins. Listening to this description of Jesus should give confidence because it provides a guaranteed salvation.

Protecting substitution

Jesus indicates that the reason he would suffer would be to protect his people from danger, from great peril. They were perishing, facing the awfulness of the judgement of God for their sins. There was only one way of escape and that was for Jesus the good Shepherd to take their place and bear their punishment instead of them doing so. And this is what occurred at Calvary. There the good Shepherd provided a way of escape for his people.

His provision is the only way for each of us to escape the awful danger in which we are found because of our sins. This path of deliverance is open to all of us. The way into it is by faith in Jesus, accompanied by repentance because of our sins.