If I were a shepherd, I would bring a lamb . . .
For the Shepherds (if one may speculate and think of groups representatively), there is to be brought unique gift and purpose, as in the following:
1. A lamb – as they were ‘keepers’ or providers of the basic offerings of sacrifice of ancient Israel (representing the whole of the redemptive-sacrificial system and economy of ancient Israel), summed up in the impossibility of ‘the task’ and the need of a Saviour, a Lamb that would take away the sin of the world. Indeed, the biblical texts do not indicate explicitly that they took lambs or sheep with them in their quick journey to Bethlehem. Though they likely did not literally bring such offerings, there is a sense in which they (and we all too), bring with us at any time to worship all ‘that we are and have – and ever hope to be . . .’
2. Kingdom purpose and fulfillment for them and all like them is portrayed in the image and reality of any of God's shepherd-people (images of Psalm 23 and throughout the Scriptures come to mind). Pastoral images, thoughts and realities can be appreciated by any or all of God’s people, whether living in rural or urban settings, as a way of depicting important aspects of life in God’s Kingdom and the embracing of ‘new creation’ purposes and realities.
Notwithstanding comments that follow about ‘agrarian’ vs. ‘shepherding’ motifs (that is, in the story of Abel versus Cain in terms of God’s ‘acceptance’ of their offerings), there is a restored creation-aspect in this story of the shepherds from the Judean hillsides, in their offering of those gifts that are of God’s earth (livestock and other symbols of the miracle and mystery of life (zoe) on this planet, with ecological and environmental realities and responsibilities of all humans in the created order).
Looking after animals in the present (and perhaps coming) ages are part of God’s purposes for His people. Caring for, appreciating, even esteeming greatly any kind of created being is part of God’s gifts to humanity, serving in our intent as guardians, stewards and developers of all creation. (See the proverb: ‘A good man cares for the life of his beast . . .’)
3. Poor herdsman are introduced in the Christmas narrative, symbols of God’s identity with the lowest of society, as we remember that all of us are creaturely, frail and mortal. (He remembers that we are (but) dust.)
4. The Shepherds' visit and offering of themselves as gift also draws us back to the Genesis account of brothers, Abel and Cain - in God’s ‘acceptance’ of the former’s offering (a sacrifice of an animal from his flock) and the the rejection of Cain’s offering, as he, a tiller of the field, brings an offering ‘from his garden.’ The first Man, Adam, a tiller of the field was not up to the job, did not keep his stewardly assignment pure. He was, rather, seduced by desire to try out one of the plants – the forbidden fruit of the plant God had given him to manage; but its fruit he was not to eat.
Redemption does not come through our trying to get right, by ourselves, what we’ve succeeded in doing wrong, but in the provision of and from another – biblically, by an innocent victim, a sacrifice that is provided (ultimately by God). It comes by the shedding of blood not the offerings of wine. Blood must first be shed before the wine can be drunk to depict its worth – either as pure symbol of that accomplishment or, as the Catholics claim, in also mysteriously and symbolically and eternally becoming the blood of sacrifice.
5. The shepherds on the Judean hills were quite ‘near’ and proximate to Bethlehem (bet lehem = the house of bread) – just as Israel (by God’s gracious, historical choice) was very ‘near’ the ways, means and salvation of God.
6. Revelation came to these herdsmen by an angel and an attending, praising throng of those heavenly beings. The message came through ‘God’s messengers’ (cf Malachi = 'angel or messenger, given as the last Old Testament book and messenger of God) – came in the way in which God traditionally (or very often) revealed Himself to Israel when there was an important matter about to happen or that had happened. They shepherdswere expecting neither the message nor the messenger, certainly not in this way – this clear promise of God’s intervention (in sending One to deliver them from the nation's enemies and of the promised ‘shalom’ (peace on earth in every way and every agrea imaginable) to Israel and the world's peoples. However, the shepherds' words of response reflect, generally at least, their awareness of the meaning and wonder of such a message and of its fulfillment (finally) to Israel.
7. There was nothing hindering their hastening and going to Bethlehem. (See later, in contrast to the magi’s situation and response.)
8. Upon arrival in Bethlehem, they told those gathered around the newborn about the celestial/earthly visit and message of the angels; whereas Mary quietly and inwardly pondered these things, as was her habit. Then, full of what they had seen and heard, they returned to tell the Good News more widely to others (perhaps to those shepherds, initially, who had stayed behind to guard the sheep and then, no doubt, to family and friends).
1. A lamb – as they were ‘keepers’ or providers of the basic offerings of sacrifice of ancient Israel (representing the whole of the redemptive-sacrificial system and economy of ancient Israel), summed up in the impossibility of ‘the task’ and the need of a Saviour, a Lamb that would take away the sin of the world. Indeed, the biblical texts do not indicate explicitly that they took lambs or sheep with them in their quick journey to Bethlehem. Though they likely did not literally bring such offerings, there is a sense in which they (and we all too), bring with us at any time to worship all ‘that we are and have – and ever hope to be . . .’
2. Kingdom purpose and fulfillment for them and all like them is portrayed in the image and reality of any of God's shepherd-people (images of Psalm 23 and throughout the Scriptures come to mind). Pastoral images, thoughts and realities can be appreciated by any or all of God’s people, whether living in rural or urban settings, as a way of depicting important aspects of life in God’s Kingdom and the embracing of ‘new creation’ purposes and realities.
Notwithstanding comments that follow about ‘agrarian’ vs. ‘shepherding’ motifs (that is, in the story of Abel versus Cain in terms of God’s ‘acceptance’ of their offerings), there is a restored creation-aspect in this story of the shepherds from the Judean hillsides, in their offering of those gifts that are of God’s earth (livestock and other symbols of the miracle and mystery of life (zoe) on this planet, with ecological and environmental realities and responsibilities of all humans in the created order).
Looking after animals in the present (and perhaps coming) ages are part of God’s purposes for His people. Caring for, appreciating, even esteeming greatly any kind of created being is part of God’s gifts to humanity, serving in our intent as guardians, stewards and developers of all creation. (See the proverb: ‘A good man cares for the life of his beast . . .’)
3. Poor herdsman are introduced in the Christmas narrative, symbols of God’s identity with the lowest of society, as we remember that all of us are creaturely, frail and mortal. (He remembers that we are (but) dust.)
4. The Shepherds' visit and offering of themselves as gift also draws us back to the Genesis account of brothers, Abel and Cain - in God’s ‘acceptance’ of the former’s offering (a sacrifice of an animal from his flock) and the the rejection of Cain’s offering, as he, a tiller of the field, brings an offering ‘from his garden.’ The first Man, Adam, a tiller of the field was not up to the job, did not keep his stewardly assignment pure. He was, rather, seduced by desire to try out one of the plants – the forbidden fruit of the plant God had given him to manage; but its fruit he was not to eat.
Redemption does not come through our trying to get right, by ourselves, what we’ve succeeded in doing wrong, but in the provision of and from another – biblically, by an innocent victim, a sacrifice that is provided (ultimately by God). It comes by the shedding of blood not the offerings of wine. Blood must first be shed before the wine can be drunk to depict its worth – either as pure symbol of that accomplishment or, as the Catholics claim, in also mysteriously and symbolically and eternally becoming the blood of sacrifice.
5. The shepherds on the Judean hills were quite ‘near’ and proximate to Bethlehem (bet lehem = the house of bread) – just as Israel (by God’s gracious, historical choice) was very ‘near’ the ways, means and salvation of God.
6. Revelation came to these herdsmen by an angel and an attending, praising throng of those heavenly beings. The message came through ‘God’s messengers’ (cf Malachi = 'angel or messenger, given as the last Old Testament book and messenger of God) – came in the way in which God traditionally (or very often) revealed Himself to Israel when there was an important matter about to happen or that had happened. They shepherdswere expecting neither the message nor the messenger, certainly not in this way – this clear promise of God’s intervention (in sending One to deliver them from the nation's enemies and of the promised ‘shalom’ (peace on earth in every way and every agrea imaginable) to Israel and the world's peoples. However, the shepherds' words of response reflect, generally at least, their awareness of the meaning and wonder of such a message and of its fulfillment (finally) to Israel.
7. There was nothing hindering their hastening and going to Bethlehem. (See later, in contrast to the magi’s situation and response.)
8. Upon arrival in Bethlehem, they told those gathered around the newborn about the celestial/earthly visit and message of the angels; whereas Mary quietly and inwardly pondered these things, as was her habit. Then, full of what they had seen and heard, they returned to tell the Good News more widely to others (perhaps to those shepherds, initially, who had stayed behind to guard the sheep and then, no doubt, to family and friends).
