GOD AS OUR SHEPHERD IN THE BIBLE: WHO IS NOWHERE FOUND IN ISLAM
1). INTRODUCTION
The motif of the shepherd is found throughout Scripture. In the Old Testament God has words of strong rebuke and warning for bad shepherds, and prophecies of a good shepherd that is to come. In the New Testament, Jesus identifies himself as the Good Shepherd and we find in the epistles the notion of good shepherding extended to those who would lead in the church.
But remarkably the shepherd motif is completely absent from Islamic writings. This is a red flag which Muslims should take notice of, and is another indication that the Bible and Quran cannot describe the same God.
This post will address the following questions:
□ Why might have God chosen to use this particular image?
□ What are the characteristics of a good shepherd?
□ Why Jesus is the Good Shepherd
□ Why in Islam the idea of God as a shepherd is absent.
2). WHY THE IMAGE OF A SHEPHERD?
The idea of God acting as the Shepherd of His people, is a recurring theme throughout the Bible, from beginning to end. In Genesis 48:24, as Jacob, on his deathbed summarized his life, he declared that God had been his “shepherd all of his life to this day.” In Revelation 7:17, when the saints who come out of the tribulation are brought before God, John brings together two of the most striking images of the scripture by stating:
“For the Lamb who is at the center of the throne will shepherd them; He will guide them to springs of living waters, and God will wipe away every tear from their eyes.”
The theme of the shepherd is highly significant. It appears at critical times in the narrative of the history of God’s people, and hardly another metaphor is as evocative or rich in content.
Why did God choose to include this description as part of His revelation to man? Scripture itself does not give a direct explanation, so the answer cannot be definitive. However, there would appear to be several good reasons.
■ Shepherding was, and still is to a certain extent, a very common occupation for those in the Middle East.
■ The Patriarchs were all shepherds, as was Moses and of course David.
■ It was to shepherds in the field that the news of the birth of Christ was first revealed!
■ The terrain and geography of the area lend itself to the raising of both sheep and goats, but in particular sheep. There is scarcity of grass and less than abundant sources of water.
■ Sheep are moved from one area to another with relative ease and require less water than other domestic animals. But they are vulnerable. Both as prey to attack but in being easily misled and lost.
■ The shepherd and his sheep describes a relationship. Sheep literally do recognise the shepherd’s voice and will respond to it to the exclusion of others. And once they’ve learned to recognise it they trust it and answer to it. The attached video gives proof:
https://youtu.be/e45dVgWgV64
The idea of shepherding leaders was not an exclusive feature of the Bible or for the nation of Israel. King Hammurabi of Babylon called himself a shepherd, and Homer regularly styles the Greek chiefs as shepherds of their people. In fact, history has shown, “from ancient antiquity rulers were described as demonstrating their legitimacy to rule by their ability to ‘pasture’ their people.” This makes sense then of verses like those found in Jeremiah 49:19 and 50:44, where God asks, “who is the shepherd who can stand against me?”
In this connection, the royal staff, or scepter, a common accessory for kings in the Ancient Near East, was itself a form of shepherd’s rod. Shepherds commonly used long poles such as these to poke around crevices in caves to scare out scorpions and snakes. It came to be a symbol of protection, power and authority. Even in Egypt, a divine symbol of kingship was the shepherd’s crook.
Thus it is true that the idea of shepherd as leader is not exclusive to the Bible. However, what we will find is that God as the ultimate shepherd of His people takes this concept to a level found in no other culture or faith.
As we look at the characteristics of a good shepherd it will become clear that God chose this motif at least in part because His people are so apt to act like sheep. Verses like Isaiah 53:6 remind us over and over again that God’s people and sheep are very much alike and the connection is mostly negative. Sheep are not only dependent creatures; singularly unintelligent, prone to wandering and unable to find their way to a shepherd even when he is in sight. The analogy is fitting. It is clear, because of our helplessness and our tendency to wander and get lost we are in need of a Good Shepherd. A sheep that gets snowbound or falls on its back is helpless until rescued. Without the shepherd it would perish.
3). THE CHARACTERISTICS OF A GOOD SHEPHERD
The Bible gives in great detail what a good shepherd would look like both in the Psalms and in the words of Christ himself. However, before turning to these descriptions it will be beneficial to consider in the broadest terms what the focus of a leader of God’s people should be, and in specific how the poor leaders of Israel failed in this regard.
The focus of a good shepherd was to be on his flock – their provision, guidance and safety. The epitome of the bad shepherds, in Ezekiel’s expose of Israel’s leaders of his day (34:1-6), sketches out in vivid terms, what it looked like when leaders failed to provide this care. These leaders were slaughtering their sheep for their own gain rather than feeding them. (This calls to mind the hireling of John 10:10, who comes only to steal, kill and destroy and also of Jesus’s scathing rebuke of the Pharisees in Matthew 23).
Rather than caring for the flock, they treated them with “force and severity.” (vs.4) Perhaps Ezekiel’s greatest rebuke was for their lack of guidance. Three times he mentions that the sheep are scattered. They were lost, became prey for every beast and had no one to search or seek them. (vs.6) Jeremiah, in his judgment of the leaders of Israel took this notion one step further, connecting a lack of spirituality on the leaders part with the scattering of the sheep. In Jeremiah 10:21 he states, no doubt in reference to the captivity of Judah, “For the shepherds have become stupid, and have not sought the Lord; Therefore they have not prospered, and all their flock is scattered.”
Knowing that the bad shepherd fails to provide for the sheep, protect the sheep and guide the sheep, the picture of the good shepherd laid out in scripture comes into clearer view. The most famous description of the good shepherd, and perhaps one of the most well known passages in the whole Bible, is Psalm 23. These lines were penned by David, not a theoretician when it came to sheep and their welfare, but the rendition of a true shepherd. David’s ability as a shepherd was clearly connected with God using him to masterfully lead Israel. In Psalm 78:70-72 we read:
“He chose David His servant and took him from the sheepfolds; He brought him from tending ewes to be shepherd over His people Jacob — over Israel, His inheritance. He shepherded them with a pure heart and guided them with his skillful hands.” (Psalms 78:70‭-‬72)
Entire books have been written detailing the work and nature of the shepherd in Psalm 23.
This Post has only room to sketch brief highlights of the shepherd’s provision for his flock.
□ The good shepherd provides nourishment and refreshment for his sheep. In verse 2 we are told he causes the sheep to lie down in green pastures. This indicates a place to rest but also a supply of food on hand. Also present is water that is welcoming in addition to refreshing. This met a critical need due to the shortage of water in the region as already pointed out.
□ Later in the Psalm David conveys the idea of abundant provision in a different way. He speaks of a table being set, his cup overflowing, and his head being anointed with oil. Bedouin hospitality often called for just such a lavish response to a guest, and the anointing with oil was a symbol of lavish generosity and goodness on behalf of a hostess for their guest. (Ecclesiastes 9:8) David points out that the skilled shepherd
■ MAKES them lie down (vs.2),
■ LEADS them (vs.2) and
■ GUIDES them (vs.3).
He provides guidance which is so critical for sheep that are by their nature apt to stray or wander into danger because they are so helpless. This was a critical aspect of leadership and the very reason given for Joshua being appointed to carry on for Moses in Numbers 27:15 –17. It is interesting to note that David is aware that the shepherd provides in this way not because of the inherent worthiness of the sheep, but because of the reputation of the shepherd. Also, the picture here is of the shepherd leading the way. Sheep in the Middle East are not driven like in the West due to differences in the terrain. For the most part, in the Middle East the shepherd goes ahead of the sheep, choosing the way to go.
Not only did the shepherd provide nourishment and direction, but David goes out of his way in Psalm 23 to convey the idea of the shepherd providing safety and protection. Sheep are extremely skittish and fearful, but the shepherd was equipped to protect them, with his rod able to ward off wild animals and thieves.
Isaiah understood this about the good shepherd as well. In Isaiah 40:11 he pictures the Shepherd’s protection by pointing out his care for the most helpless of the flock. The newborn and the nursing mothers with young are the members most vulnerable to attack. “Like a shepherd He will tend His flock, In His arm He will gather the lambs, and carry them in His bosom; He will gently lead the nursing ewes.”
4). JESUS IS THE GOOD SHEPHERD
In Jesus’ description of Himself in John 10, He takes our understanding of what makes for a good shepherd to a new level. The good shepherd is self sacrificial. He is willing to ignore his own needs in order to meet the needs of the sheep. Over and over in this chapter He states the good shepherd gives His own life for His sheep.
“I am the good shepherd. The good shepherd lays down his life for the sheep. The hired man, since he is not the shepherd and doesn’t own the sheep, leaves them and runs away when he sees a wolf coming. The wolf then snatches and scatters them. This happens because he is a hired man and doesn’t care about the sheep. “I am the good shepherd. I know My own sheep, and they know Me, as the Father knows Me, and I know the Father. I lay down My life for the sheep. But I have other sheep that are not of this fold; I must bring them also, and they will listen to My voice. Then there will be one flock, one shepherd.” (John 10:11‭-‬16)
Jesus’ audience understood the analogy and sacrificial nature of the shepherd in His discussion of the sheepfold. When sheep were penned in at night outside the city, the shepherd himself would often construct a makeshift fold. He would take brush and bushes and construct them in a “u” shape or some other formation depending on what was already at hand. He would then place thorny branches on top of the brush to both inhibit the sheep from jumping out and from wild animals and thieves jumping into the enclosure to hurt or kill the sheep. (Robbers would accomplish their goal by climbing over the enclosure, slitting the throat of the sheep and heaving the body/bodies over the wall. This helps explain John 10:1). The only way in and out of the fold was through a space he would leave open. The shepherd himself would actually lie across the opening, becoming the door in and out of the sheepfold. The shepherd’s own comfort and sleep were secondary to the comfort and safety of the sheep. Additionally, we know too from the story told in Luke 15 that a worthy shepherd indeed does go and search for a lost sheep. He is willing to make this effort unlike the worthless shepherds already mentioned who allow the sheep to wander and be preyed upon. Jesus finalizes the notion of the sheeps’ security by stating in John 10:28-29 that with Him they are eternally secure.
The other characteristic of the good shepherd Jesus makes crystal clear in his discussion of the topic in John 10, is that the good shepherd is personally, if not intimately involved with all His sheep. His closeness with the individual sheep is clear in vs. 3 when it says He calls them by name. From Nathan’s story in 2 Samuel 12, we know that sheep were sometimes given the status of pet. In fact, so close were the shepherds with their flock that one shepherd is reported to be able to tell which lamb went with which nursing mother in the dark by merely feeling it’s head! The shepherd is also involved enough with His flock that they know His voice. In those days multiple flocks would sometimes be brought into the sheepfold for the night. The next day each shepherd in turn would stand in the middle of the fold and call his own out. It was not a matter of the exact call or words used, but the sheep responded primarily to the distinct tone of the shepherd’s voice.
In summary, the good shepherd showed great concern for his sheep. He provided for them in terms of nourishment and rest. He guided them, leading the way. He was intimately involved with the flock and concerned for the safety of each individual. He was willing to sacrifice his own comfort, even his own life, for the sake of his sheep.
This is the kind of love and care with which God wanted His rulers to lead Israel in the Old Testament, and the writers of the New Testament have much of this in mind when it comes to leadership and pastoral care in the church. It was in this context that Jesus challenged Peter to prove his love after his betrayal. After each admission of love on Peter’s part Jesus said, “Feed My lambs” John 21:15, “Feed my sheep” vs.16, and again in vs.17. Peter charges the elders at the churches in present day Asia Minor to:
“Shepherd God’s flock among you, not overseeing out of compulsion but freely, according to God’s will; not for the money but eagerly; not Lording it over those entrusted to you, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory.” (1 Peter 5:2‭-‬4)
Understanding the level of love, commitment and sacrifice expended by the shepherd on behalf of the sheep raises the bar for those who seek to lead in the church.
5). WHY GOD IS NO SHEPHERD IN ISLAM
Several points stand out which should act like a stone in the shoe for all Muslims.
Firstly, there is zero allusion to God as a shepherd in the Quran. Even when the Quran could have employed the motif it prefers “goat-herd” in a disparaging condemnatory tone as here:
“The parable of those who reject Faith is as if one were to shout like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom.” (Surah 2.171 Yusuf Ali)
Islam has no idea of God having any sort of relationship with people, still less the leading guiding, protective or pastoral role of a shepherd who cares for his sheep. The imagery of shepherding of the flock, and the shepherd metaphor are completely alien to and lost in Islam’s rewriting of history. The second red flag is the absence of sacrifice in Islam.
“Without the shedding of blood there is no forgiveness” (Hebrews 9:22), and that’s why the symbolism of the scarlet thread in the Bible is significant. The scarlet thread is the theme of atonement found throughout the pages of Scripture.
But its no surprise to discover there is no atonement in Islam.
The purpose of Abraham sacrificing his son is left unexplained. Tabari II:84 “When Abraham was told to sacrifice Isaac, Satan said, ‘By Allah, if I cannot deceive the people with this, I shall never be able to do it.’” Satan not only swears by Allah, he says that the bogus connection between Abraham and Islam is his best way to fool mankind. He was right! It’s also interesting that the deception would be over sacrifice. Judaism, Christianity, and all rational civilizations use sacrifice as the means to promote justice and maintain spiritual or societal order. Commit a crime and you will be required to sacrifice your money, your freedom, or your life. If crime is without cost, anarchy reigns.
In Judaism, the sacrificial rite for the forgiveness of sin was rich in symbolism. It was based upon the “Mercy Seat” of the Arc of the Covenant. And it was connected prophetically to the blood of an unblemished lamb or dove. It’s all explained in the Torah. In Christianity, Christ became the perfect lamb and sacrificed himself on our behalf. But in Islam, there is no shepherd, no protection, and above all no atoning sacrifice. While the Sunnah perpetuates Qusayy‘s senseless slaughter, it’s for appeasement, not atonement. There is no symbolism, no prophetic implication, no retribution, no justice and no moral reason, as forgiveness is capricious in Islam. And that’s why totalitarian governments use draconian measures to maintain order. Muhammad was an amoral thief empowered by situational scriptures, so he failed to appreciate the necessity of sacrifice and he never understood the Biblical concept of sacrificial atonement. It’s why the “ransom of great sacrifice” mentioned in the Quran is left unexplained. It’s also why the shepherd motif is avoided. Expressions like “Lamb of God who takes away the sins of the world” (John 1:29), “the good shepherd who lays down His life for the sheep” (John 10:11), “I am the good shepherd. I know My own sheep, and they know Me, as the Father knows Me, and I know the Father. I lay down My life for the sheep.” (John 10:14‭-‬15) are conveniently ignored.
Make no mistake: Islam offers no model for pastoral care. It has no relationship with its god other than blind subservience. There is no leadership other than the battle cry call to arms. Of the many names for Allah “good shepherd” is not amongst them.
6). CONCLUSIONS
There is nothing in the Quran like the End Time prophecy of the returning shepherd king in Matthew 25:31-34. “When the Son of Man comes in His glory, and all the angels with Him, then He will sit on the throne of His glory. And all the nations will be gathered before Him; and He will separate from one another, as the shepherd separates the sheep from the goats; And He will put the sheep on His right, and the goats on the left.” In this passage the shepherd goes on to direct the sheep (the righteous – vs.37, 46) to the kingdom prepared from the foundation of the world, and the goats, to eternal punishment. The metaphor here relates to the fact that often a shepherd tended a mixed flock of both sheep and goats. There were times when the two groups needed to be separated. This was a common part of the shepherding job, clearly understood by Jesus’ audience. These passages teach that the Good Shepherd will come to judge between nations and individuals at the end of the age. For those who are His, these were meant to be words of comfort. For those who were not, words of great trouble.
Thus, the Old Testament looks forward to the coming of the Good Shepherd, and in Matthew we still see His future return to complete that role. Make no mistake He will complete it in His second coming, for this is when He will come in judgment to sort and separate the righteous from those who did not know Him, and to finally care for and lead those that are His own.
Muslims need to ask themselves why the character of God in the Quran is in such contrast and so alien to that of the Bible. Where is the responsibility of Allah for his creatures? There is none. He predestines them and prescribes even how much they will sin. But never the remotest suggestion of protecting them from danger or knowing each other by name or voice recognition or searching for the lost. He does not take an active role in leading guiding feeding or nurturing those that are his. For those qualities you need the all loving God of the Bible and you need to know Him and be known by Him as a shepherd and a father. Above all as your savior who lay down His life for you. Come to the good shepherd Jesus and answer His call to His sheep. He did not come only for the lost sheep of Israel, He came for us all. Amen.
Further reading: Ezekiel 34