Homily for the 16thSunday in Ordinary Time (Cycle B)
Based on Mk
6:30-34 (Gospel), Jr 23:1-6 (First Reading) and
Eph 2:13-18(Second Reading)
From the Series: “Reflections and Teachings of the Desert”
SHEEP WITHOUT A SHEPHERD
“For they were like sheep without a
shepherd” (Mk 6:34)
The Gospel Reading for
this 16th Sunday in Ordinary Time is taken from Mk 6:30-34. It is
under the title:
“First Miracle of the Loaves.” It has parallel texts:
a.
Mt 14:13-21 - First miracle of the loaves - When Jesus received this news he withdrew
by boat to a lonely place where they could be by themselves. But the people
heard of this and, leaving the towns, went after him on footc (v.
13). So as he stepped ashore he saw a large crowd; and he took pity on them and
he healed their sick (v. 14). When evening came, the disciples went to him and
said, ‘This is a lonely place, and the time has slipped by; so end the people
away, and they can go to the villages to buy themselves some food’ (v. 15).
Jesus replied, ‘There is no need for them to go: give them something to eat
yourselves’ (v. 16). But they answered, ‘All we have with us is five loaves and
two fish’ (v. 17). ‘Bring them here to me’ he said (v. 18). He gave orders that
the people were to sit down on the grass; then he took the five loaves and the
two fish, raised his eyes to heaven and said the blessing. And breaking the
loaves he handed them to his disciples who gave them to the crowd.d
(v. 19). They all ate as much as they wanted, and they collected scraps
remaining, twelve baskets full (v. 20). Those who ate numbered about five
thousand men, to say nothing of women and children (v. 21). Footnote c
says: “On shore the crowd hurried to the
place the boat was making for”;
Footnoted –says “This
miraculous bread, though not the Holy Eucharist, clearly prefigures and leads
up to it. This is the view of the Fathers and indeed of the evangelists before
them; cf. v. 19 with 26:26, and cf. Jn 6:1-15, 51-58”.
b. Mk
8:1-10 - And now once again a great
crowd had gathered, and they had nothing to eat. So he called his disciples to
him and said to them (v.1), ‘I feel sorry for all these people; they have been
with me for three days now and have nothing to eat (v. 2). If I send them off
home hungry they will collapse on the way; some have come a great distance’ (v.
3). His disciples replied, ‘Where could anyone get bread to feed these people
in a deserted place like this?’ (v. 4). He asked them, ‘How many loaves have
you? “Seven’ they said (v. 5).Then he instructed the crowd to sit down on the
ground and he took the seven loaves, and after givingthanks he broke them and
handed them to his disciples to distribute; and they distributed them among the
crowd (v. 6). The y had a few small fish as well, and over this he said a
blessing and ordered them to be distributed also (v. 7). They ate as much as
they wanted, and they collected seven basketfuls of scraps left over (v. 8).
Now there had been about four thousand people. He sent them away (v. 9) and
immediately, getting into the boat with his disciples, went to the region of
Dalmanutha.aFootnote a says “Either
a place-name, unidentified like the ‘Magadan’ of Mt 15:39, or possibly a
transliteration of some Aramaic expression.”
c. Lk
9:10-17 - On their return the apostles
gave him an account of all they had done. Then he took them with him and
withdrew to a town call Bethsaida where they could be by themselves (v. 10).
But the crowds got to know and they went after him. He made them welcome and
talked to them about the kingdom of God; and he cured those who were in need of
healing (v. 11). It was late afternoon when the Twelve came to him and said,
‘Send the people away, and they can go to the villages and farms round about to
find lodging and food; for we are in a lonely place here’ (v. 12).He replied, ‘Give
them something to eat yourselves’. But they said, ‘We have no more than five
loaves and two fish, unless we are to go out ourselves and buy food for all
these people’ (v. 13). For there were about five thousand men, But he said to
his disciples, ‘Get them to sit down in parties of about fifty’ (v. 14). They
did so and made them all sit down (v. 15). Then he took the five loaves and the
two fish, raised his eyes to heaven, and said the blessing over them; then he
broke them and handed them to his disciples to distribute among the crowd (v.
16). They all ate as much as they wanted, and when the scraps remaining were
collected they filled twelve baskets (v. 17).
d.
Jn 6:1-13 - Sometime
after this, Jesus went off to the other side of the Sea of Galilee - or of
Tiberias - and a large crowd followed him, impressed by the signs he gave by
curing the sick. Jesus climbed the hillside, and sat down there with his
disciples. It was shortly before the Jewish feast of Passover.aLooking
up, Jesus saw the crowd approaching and said to Philip, “Where can we buy some
bread for these people to eat?” He only said this to test Philip; he himself
knew exactly what he was going to do. Philip answered, ‘Two hundred denarii
would only buy enough to give them a small piece each’. One of his disciples,
Andrew, Simon Peter’s brother, said, ‘There is a small boy here with five
barley loaves and two fish; but what is that between so many?’ Jesus said to
them, ‘Make the people sit down’. There was plenty of grass there, and as many
as five thousand men sat down. Then Jesus took the loaves, gave thanks, and
gave them out to all who were sitting ready; he then did the same with the
fish, giving out as much as was wanted. When they had eaten enough he said to
his disciples, ‘Pick up the pieces left over, so that nothing gets wasted’. So
they picked them up, and filled twelve hampers with scraps left over from the
meal of barley loaves.Footnote a
says “The bread Jesus gives is to
be the new Passover.”
Verse by verse it
says:
Verses 30 and 31 say: The
apostles rejoined Jesus and told him all they had done and taught. Then he said
to them, ‘You must come away to some lonely place all by yourselves and rest
for a while’; for there were so many coming and going that the apostles had no
time even to eat.
Parallel texts for
verse 31 are:
a.
Mk 2:2 - …and so many people collected that
there was no room left, even in front of the door. He was preaching the word to
them…
b.
Mk 3:20 - He went home again, and once more such
a crowd collected that they could not even have a meal.
Verses 32, 33, and 34
say: So they went off in a boat to a
lonely place where they could be by themselves. But people saw them going, and
many could guess where; and from every town they all hurried to the place on
foot and reached it before them. So as he stepped ashore he saw a large crowd;
and he took pity on them because they were like sheep without a shepherd, and
he set himself to teach them at some length.
Parallel text for
verse 34 is Mt 9:36 that says: And when he saw the crowds he felt sorry
for them because they were harassed and dejected, like sheep without a shepherd.o
Footnote o says “Familiar
biblical metaphor: Nb 27:17; 1 K 22:17; Jdt 11:19; Ezk 34:5”.
The First Reading is
taken fromJr 23:1-6. Verse by verse it says:
Verse 1 says: ‘Doom for the shepherds who allow the flock
of my pasture to be destroyed and scattered - it is Yahweh who speaks!
Parallel texts are:
a.
Is 56:11
- Greedy dogs that are never satisfied.Shepjherds who know nothing.e
They will go their own way, each after his own interest.fFootnotee
says “These two lines are probably
a gloss”; Footnote f says
“‘his own interest’ Greek. Heb
adds ‘to the last one.’”
b.
Ezk 34:1 - The shepherds of IsraelaThe word of Yahweh was then addressed to me as follows, ‘Son of
man, prophesy against the shepherds of Israel; prophesy and say to them,
“Shepherds,b the Lord Yahweh says this. Trouble for the shepherd of
Israel who feed themselves! Shepherds ought to feed their flock…”Footnotea
says “The image of the king-shepherd is
deeply rooted in Eastern literary tradition. Jeremiah used it of the kings of
Israel to rebuke their slackness in office, Jr 2:8; 10:21; 23:1-3, and to
proclaim that God will give his people new shepherds who would pasture them
with integrity, Jr 3:15; 23:4, and from these shepherds would come a branch, Jr
23:5-6, i.e., the Messiah. Ezekiel takes up the theme from Jeremiah 23:1-6,
later to be resumed in Zc 11:4-17. For their wickedness he rebukes the
shepherds, the kings and lay leaders of the people, vv. 1-10. Yahweh will take
from them the flock they have ill-treated and himself become the shepherd of
his people, (cf. Gn 48:15; 49:24; Is 40:11; Ps 80:1; 95:7 and Ps 23); this is
effect the proclamation of theocracy, vv. 11-16; and in point of fact the
monarchy was not restored after the return from exile. But the time was to come
when Yahweh would give his people a shepherd of his own choice, vv. 23-24, a
‘prince’ (cf. 45:7-8; 46:8-10; 16-18), another David. The term in which the
prince’s reign is described, vv. 25-31,
and the name ‘David’ by which he is called (see 2 S 7:1+; Is 11:1+; Jr. 23:5 ),
suggest a messianic age in which God himself, by means of his Messiah, rules
his people in justice and peace. In this text of Ezekiel, we discern the
outline of the parable of the Lost Sheep, Mt 18:12-14; Lk 15:4-7, but more
especially of the allegory of the Good Shepherd, Jn 10:11-18, which by virtue
of its original context here is seen to be a claim to messiahship on the part
of Jesus. The Good Shepherd is later to become one of the earliest themes of
Christian iconography.”Footnote bsays “Shepherds’
Syr; ‘To the shepherds” Hebr.”
c. Jn
10:1,12 - I tell you most solemnly, anyone who does not enter the sheepfold
through the gate, but gets in some other way is a thief and a brigand (v. 1). The
hired man, since he is not the shepherd and the sheep do not belong to him,
abandons the sheep and runs away as soon as he sees a wolf coming, and then the
wolf attacks and scatters the sheep (v. 12)
Verses
2 and 3 say: This, therefore, is what
Yahweh the God of Israel. says about the shepherds in charge of my people: You
have let my flock be scattered and go wandering and have not taken care of
them. Right, I will take care of you for your misdeeds - it is Yahweh who
speaks! But the remnant of my flock I myself will gather from all the countries
where I have dispersed them, and will bring them back to their pastures: they
shall be fruitful and increase in numbers.
Parallel
texts are:
a.
Is 4:3 - Those
who are left of Zion and remain in Jerusalem shall be called holy and those
left in Jerusalem, noted down for survival.dFootnote d
says “Faithless Israel will be punished, but because God loves his people a
small ‘remnant’ will ecape the invader’s sword. This idea, already familiar to
Amos, 3:12; 5:15; 9:8-10, is taken up by Isaiah, 4:2-3; 6:13; 7:3 and 10:19-21;
28:5-6; 37:4; (=2 K 19:4); 37:31-32; cfMi 4:7; 5:2; Zp 2:7,9; 3:12; Jr 3:14;
5:18; Ezk 5:3;. This purified and henceforth faithful remnant left in Jerusalem
will once again become a powerful nation. After the disaster of 587 a new
conception appears: the remnant will be found among the exiles, Ezk 6:8-10; cf
Dt. 30:1-2; and God will then gather them together with a view to the messianic
restoration, Jr 23:3; 31:7; 50:20; Ezk 20:37; Is 11:11,16; Mi 2:12-13. Back
from exile this remnant, again unfaithful, will be further reduced in number
and purified, Zc 1:3; 8:11; Hg 1:12; Ob 17=Jl 3:5; Zc 13:8-9; 14:2. In the
event, Christ proves to be the true ‘Branch’ of the new and sanctified Israel,
Is 11:1,10; cf 4:2; Jr 23:3-6; Unlike Israel. the pagan nations will have no
‘remnant’, Is 14:22,30; 15:9; 16:14; Am 1:8; Ezk 21:37; Ob 18.”
b.
Jn 10:16 - And
there are other sheep I have that are not of this fold, and these I have to
lead as well.h They too will listen to my voice, and there will only
be one flock,iand one shepherd.Footnote hsays “Not
to take them into the Jewish fold but to gather them into the flock that Jesus
‘leads’ to eternal life”; Footnote I
says “Var. ‘one fold’.”
Verses 4 and 5 say: I will raise up shepherds to look after them and pasture them; no fear,
no terror for them anymore; not one shall be lost- it is Yahweh who speaks.
‘See, the days are coming- it is Yahweh who speaks- when I will raise a
virtuous Brancha for David, who will reign as true king and be wise,
practicing honesty and integrity in the land.Footnote asays “‘Branch’
was to become a messianic title, Zc 3:8; 6:12”.
Parallel texts are:
a.
Jr 33:15-16 - In those days and at that time, I will make q virtuous branch grow for
David, who will practice honesty and integrity in the land (v. 15). In those
days Judah shall be saved and Israel shall dwell in confidence. And this is the
namek he will be called: Yahweh-our-integrity.l (v. 16).Footnote
a - ‘Branch’ was to become a messianic title, Zc 3:8; 6:12.
b.
Ps 72:1 - God,
give your justice to the king, your own righteousness to the royal son.
c.
Pr 8:16 - …by
me rulers govern, and the great impose justicef to the world.Footnote
fsays ‘impose justice on’ Greek. Read v. 17 before v. 15.
d.
Is 4:2 - That
day the Branch of Yahweh shall be beauty and glory, and the fruit of the earthc
shall be the pride and adornment of Israel’s survivors.Footnotec
says “The ‘branch’ and the ‘fruit of the
earth’ mean either the Messiah or else the remnant of Israel (see following note) compared to the tree
springing again in Palestinian soil.”
e.
Is 11:1 - A shoot springs from the stock of Jesse, a scion
thrusts from his roots:
Verse 6 says: In his days Judah will be saved and Israel
dwell in confidence. And this is the name he will be called:
Yahweh-our-integrity.bFootnoteb says “This symbolic name, cf. Is 1:26+, by which
the Messiah is to be called, is contrasted with the name of Zechariah which
means ‘Yahweh my integrity’.”
Parallel text is Jr
3:18 that says: In those days the House
of Judah will unite with the House of Israel;q together they will
come from the land of the North to the land I gave your ancestors for heritage.
Footnote q says “For messianic days the prophets foretells a
kingdom united as in the time of David and Solomon, Jr 23:5-6; 31:1; Ezk
37:15-27; Ho 2:2; Is 11:13-14; Mi 2:12; Zc 9:10.”
The Second Reading is
fromEph 2:13-18.
Verse 13 says: But now in Christ Jesus, you that used to
be so far apart from us have been brought very close, by the blood of Christ.kFootnote
ksays “The crucifixion of
Christ that brought together Jews and pagans vv 14-15, and reconciled both with
the Father vv. 16-18.”
Parallel texts are:
a.
Ep 2:17 - Later, he camep to bring
the good news of peace, peace to you who
were far away and peace to those who were near at hand.
Footnote
b.
Ps 148:14 - …raising the fortunes of his people,
to the praises of the devout, of Israel, the people dear to him.
Verse 14 says: For he is the peace between us, and has
made the two into one and broken down the barrier which used to keep them
apart,l actually destroying in his own person the hostility.Footnote
lsays
“The wall separating the court of the
Jews from the court of the pagans in the Temple, cf. Ac. 21:28f.”
Parallel texts are:
a.
Is 9:5 - For
there is a child born for us, a son given to us and dominion is laid on his
shoulders; and this is the name they gave him: Wonder-Counselor, Mighty-God,
Eternal-Father, Prince of Peace.cFootnote csays
“A prophetic proper name, cf. 1:26+. The
child possesses to a supreme degree all the qualities of all the great figures
of his race: the wisdom of Solomon, the valor of David, the virtues of Moses
and the patriarchs, Cf. 11:2. Christian tradition and the Christian liturgy
apply these titles to Christ, presenting him as the true Immanuel.
b.
Ga 3:28 - …and there are no more distinctions between
Jews and Greek, slave and free, male and female, but all of you are one in
Christ JesuspFootnote p says “Var.
‘you are all of Christ Jesus’.”
Verse 15 says: Caused
by the rules and decrees of the Law. mThis was to
create one single New Man n in himself out of the two of them and by
restoring peace…Footnote
m says “The Mosaic Law gave
the Jews a privileged status and separated them from pagans. Jesus abolished
this Law by fulfilling it once for all on the cross, Col. 2:14+”; Footnote n
says “This new man is the prototype of
the new humanity that God recreated (2Co. 5:17+) in the person of Christ, the
second Adam (1 Co. 15:45) after killing the sinfully corrupt race of the first
Adam in the crucifixion (Rm. 5:12f, 8:3, 1 Co. 15:21). This New Adam has been
created in the goodness and holiness of the truth, 4:24, and he is unique
because in him the boundaries between any one group and the rest of the human
race all disappear, Col. 3:10f, Ga. 3:27f).”
Parallel texts are:
a.
Col 2:14 - He
has overridden the Law, and cancelled every record of the debt that we had to
pay; he has done away with it by nailing it to the cross…l
Footnote lsays “The Law was
able to do nothing about a sinner except condemn him to death, Rm 7:7+; this
death sentence is what God carried out on his own Son in order to suppress it
for the rest of the world, and it was for this reason that God’s Son was ‘made
sin’, 2 Co 5:21, ‘subject to the Law’, Ga. 4:4, and ‘cursed’ by the Law, Ga
3:13. In the person of the Son, whom he allowed to be executed, God nailed up
and destroyed our death warrant, as well as the charges it made against us.”
b.
Col 3:14-15 - Over all these clothes, to keep
them together and complete them, put on love (v. 14). And may the peace of
Christ reign in your hearts, because it is for this that you were called
together as parts of one body. Always be thankful (v. 15).
Verses 16 and 17 say: Through
the cross, to unite them both in single Bodyo and reconcile them
with God. I his own person he killed the hostility. Later, he camep
to bring the good news of peace, peace to you who were far away and peace to
those who were near at hand. Footnote osays “This ‘single Body’ is both the physical body
of Jesus that was executed by crucifixion, Col 1:22+, and the Church or ‘mystical’
body of Christ in which, once they were reconciled, all the parts function in
their own place, 1 Co 12:12+”; and Footnote p says “Through the apostles who in his name
preached the Good News of salvation and peace.”
Parallel texts are:
a.
Is 57:19 -‘…bringing praise to their lips. Peace, peace
to far and near, I will indeed heal him’ says Yahweh.
b.
Zc 9:10 - Hel
will banish chariots from Ephraim and horses from Jerusalem; the bow of war
will be banished. Footnote l says “‘He will’ Greek; ‘I shall’ Hebr. The northern tribes will be reunited
with Judah in the messianic kingdom, cf. Jr 3:18+”.
c.
Ep 4:4 - There is
one Body, one spirit, just as you were
called into one and the same hope when you were called.
Verse 18 says: Through
him, both of us have in the one Spiritq
our way to come to the Father. Footnote q –says “The one spirit that gives life to the single
body (of Christ who is one with his Church) is the Holy Spirit who has changed
the form of the body now it has risen, and by doing so has come down on each of
the parts of which it is made up. The Trinitarian structure of this section is repeated in v. 22.”
Parallel texts are:
a.
Ep 3:12 - That
is why we are bold enough to approach God in complete confidence, through our faith
in him…
b.
2 Co 13:13 - The grace of the Lord Jesus Christ, the love of God and the fellowship
of the Holy Spirit be with you all.eFootnote e says “The Trinitarian formula probably derived
from liturgical usage, cf also Mt. 28:19, is echoed in many passages of the
epistles where the several functions of the three Persons are referred to as
the various contexts suggests: Rm 1:4+; 15:16,30+; 1 Co 2:10-16; 6:11,14, 15,
19; 12:4-6; Tt 3:5f; Heb 9:14; 1 P 1:2; 3:18; 1 Jn 4:2; Rv 1:4f; 22:1; cf Ac
10:38; 20:28; Jn 14:16,18,23. Note in 1 Co 6:11; Ep 4:4-6 the triple
formulation emphasizing the Trinitarian thought. Cf also the trio of the
theological virtues in 1 Co 133+”.
There are five
instances that the phrase “Sheep without a Shepherd” is found in the Bible:
a.
Numbers 27:17-18 - May the Lord the God of the
spirits of all flesh provide a man that may be over this multitude: And may go
out and in before them, and may lead them out, or bring them in: lest the
people of the Lord be as sheep without a shepherd.
(In answer to Moses’
petition, the Lord appointed Joshua the son of Nun to guide the people into the
land of the promise. The Hebrew of the name “Joshua” is identical to the name
“Jesus” – Jeshua’ (meaning, “the
LORD saves”).
b.
1 Kings 22:17 - I saw all Israel scattered upon
the hills, like sheep that have no shepherd: and the Lord said: These have no
master: let every man of them return to his house in peace.
c.
Judith 11:15 - and thou shalt have all the
people of Israel, as sheep that have no shepherd, and there shall not so much
as one dog bark against thee.
d.
Mk 6:34 - So as he stepped ashore he saw a large
crowd; and he took pity on them because they were like sheep without a shepherd, and
he set himself to teach them at some length.
e.
Matthew 9:35-38 - Then Jesus went to all the
towns and villages, teaching in their synagogues, preaching the good news of
the kingdom, and healing every disease and every sickness. When He saw the
crowds, He felt compassion for them, because they were weary and worn out, like
sheep without a shepherd. Then He said to His disciples, "The harvest is
abundant, but the workers are few. Therefore, pray to the Lord of the harvest
to send out workers into His harvest"
In all the five instances Jesus Christ is being referred to
as the fulfillment of this phrase.
There are also many articles about “Sheep without a
Shepherd” that can be accessed in the Internet. The following are some
instances:
James C. Guy: “Jesus had come to be the shepherd for the
sheep.So many people are wondering aimlessly through life as "sheep
without a shepherd." If we are truly following the Great Shepherd, Jesus
Christ, we must also be following His example, authority, and compassion and we
gather the harvest by leading others to our Shepherd. We cannot lead others as
the Great Shepherd can. But, we can lead them to the Great Shepherd. If we are
not willing to do that – we ourselves are "sheep without a shepherd."
Will you follow Him and lead others to Him as well? Be His follower. Be His
sheep.” biblesays.faithsite.com
Dr. MarcellinoD’Ambrosio: “Sheep are vulnerable,
slow-footed, and dull-witted creatures. This makes them easy pickins for a
variety of predators. They need protection, firm guidance, and, of course, food
and drink. That’s where a shepherd comes in. He gathers them together, so that
strays aren’t picked off by wolves or poachers. If an enemy should be so brazen
as to attack the entire flock, he fights it off. He knows where water and food
are abundant, and he carefully leads the flock through arid, barren country to
get there. And that’s why shepherd is the Bible’s image of both king and
priest. Biblical leadership is not about privilege and perks, but sacrificial
service. The sheep don’t care for the shepherd. Rather, the shepherd cares for
the sheep.www.crossroadsinitiative.com
Ron Graham, in “Sheep
Without Shepherds”: “Jesus was concerned
that people lacked leadership. "Seeing the multitudes, he felt compassion
for them, because they were distressed and downcast like sheep without a
shepherd" (Mtt 9:36). When Jesus looks at our world today, no doubt he
feels the same compassion for the same reason.
This lesson is about
the responsibility of shepherding, especially in our homes.
1. The Shepherd of
Bible Times
The Bible often likens
the leadership of people to the shepherd leading his sheep. In our vernacular,
when we say that people are like sheep, we mean that they follow others
blindly. However in the Bible, the shepherd is pictured as dedicated to his
flock, and his sheep hear his voice, and they follow him, and will not follow a
stranger (Jhn 10:1-5).
We are all familiar
with the twenty-third Psalm which begins, "The Lord is my shepherd, I
shall not want; he makes me lie down in green pastures; he leads me beside
still waters; he restores my soul; he guides me in the paths of
righteousness" (Psa 23:1-3).
So in speaking of
people as sheep, and their leaders as shepherds, the Bible is not being
derogatory, but is evoking the respect that rural communities of Bible times
had for the shepherds who tended their flocks in a responsible manner. Good
shepherds loved their sheep, called them by name, protected them from wolves,
led them to pasture, rescued those who strayed. Of course such a lovely
relationship with animals is not confined to Bible times. Many people today
love and nurture their animals as though they were their own children. So the
image of the shepherd and the sheep is a very good metaphor of leadership
responsibility.
2 We As Sheep
In this lesson we are
going to focus on the role of the shepherd, but the shepherd does not alone
have a responsiblity. We, as the sheep, have a responsibility to accept and
follow right leadership. This is especially true of our relationship to the
greatest Shepherd of all...
Isaiah 53:6 "Like
sheep, we have all gone astray. We have turned each to our own way, and the
Lord has laid on him the iniquity of us all"
John 10:3-4 "The
shepherd calls his own sheep by name, and leads them out... the sheep follow
him for they know his voice"
1Peter 2:25 "You
were like sheep going astray, but have now returned to the Shepherd and
Overseer of your souls"
The principle in these
passages can be applied to lesser relationships where people are to subject
themselves willingly to good leadership. There are many such relationships in
our society and community. The shepherds in those relationships have
responsibility, but so do the sheep.”
(From www.simplybible.com.au)
Rev. Stephen H. Wilkins, “Sheep Without a Shepherd”: “Like sheep without a shepherd. Between what
the Lord says in Jeremiah, and the way that Jesus reacts with compassion to
people who are like sheep without a shepherd, it is clear that it is not right
for sheep to be without a shepherd. It is clear that God is concerned that his people
should always have a shepherd to guide them, to protect them, to accompany
them, to lead them to green pastures and beside still waters. And it is clear,
also, that if God is concerned that his people not be left without a shepherd,
then that should be our concern in the church, as well.“ (From www.gtpres.org).
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