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DISCUSSION ASSIGNMENT INSTRUCTIONS
The student will complete Four Discussions in this course. The student will post one thread of
300-400 words by 11:59 p.m. (ET) on Thursday of the assigned Module: Week. The student must
then post 2 replies of 200-250 words by 11:59 p.m. (ET) on Sunday of the assigned Module:
Week. Where appropriate in both the thread and replies, major points are supported by lecture
material, Scripture, examples, and/or thoughtful analysis.
This course utilizes the Post-First feature in all Discussions. This means you will only be able to
read and interact with your classmates’ threads after you have submitted your thread in response
to the provided prompt.
The goal of this discussion is to conclude with a strong understanding of the shepherd and slave
motifs. Discussion must focus primarily on what is meant by the concept itself. This is primarily
about the definition and meaning of the usage of the word "shepherd" and "slave" within the
Bible. Interact with the textbook readings for the course, but also with theological reference
material and biblical commentaries to find theological definitions of the concepts. (Next
module's discussion will focus on tracing the theme throughout Scripture.)
For the initial post, each student must provide a theological overview of either the "shepherd" or
"slave" motif as used within Scripture. The overview must include appropriate reference
material.
Especially notable in scripture is the repetive use of the word “shepherd”. One of the
most common metaphors conceptualized by biblical authors is the act of shepherding or leading
(Lanaik, 2018). Lanaik’s offers insight into the biblical tehology of ‘shepherd’ imagery
throughout scriptures. D.A. Carson writes in the series preface, “So at one level, this biblical
theology develops one line of ‘messianic’ development, and pushes for a nuanced but holistic
reading of shepherd imagery as it develops across the canon of Scripture. But there are enriching
and humbling practical entailments: so extensive is this imagery in the domain of Christian
leadership that it contributes a great deal to what Christians ought to understand about leadership
itself, and how they will practise it. That is no small matter: it is part of faithfulness to Jesus
Christ, who alone is the chief shepherd, not only commanding his undershepherds, but
demonstrating in his own life and death and resurrection what Christian leaders are privileged,
and morally obligated, to become” (p. 12)
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The concept of shepherding may be found from Genesis to Revelations. In Genesis 49:24
Jacob declares, God had been his “shepherd all of his life to this day.” Here the Shepherd is
translated from the Hebrew, roeh (Strong, 1890). Here the translation is taken to mean the
singular masculine and translated ruler or teacher of people as flock. Meanwhile, Revelation 7:17
is says, “for the Lamb in the center of the throne shall be their shepherd and shall guide them to
springs of the water of life; and God shall wipe every tear from their eye.” In this tense, the
author referes to the act of shepherding or tending to the flock.
Laniak points out that using metaphors assume cultural competence with the reader
(Laniak, 2018). This point is as essential to the use of the word shepherd as it is to the use of the
word slave. One must recall as “the ancient Israelites left the wilderness and became settled
farmers, it is important to appreciate the prevalence of shepherds and their flocks virtually
everywhere in the Promised Land throughout Israel’s history. They did not leave pastoralism
behind; they simply developed a dimorphic economy like most Near Eastern states” (Lanaik,
2018, p. 46).
References
Lanaik, T. (2018). New studies in biblical theology: volume 20: shepherds after my own heart.
Downers Grove, IL: Intervarsity Press.
Strong, James. Strong's Exhaustive Concordance of the Bible. Abingdon Press, 1890.
Bethney,
I appreciated your discussion on the motif of slave as a motif in the Bible. While I found
it helpful to have the insight of what classifies one as a slave, my personal opinion is that Harris
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provides details in “Slave of Christ: A New Testament Metaphor for Total Devotion to Christ”
which purport the metaphoric use of slave in biblical terms (Harris, 1999). While Harris does
review instances of slavery from the Roman Empire up to times of modern slavery, he makes his
case that it is not the mere detestable act of human bondage that is being endorsed in the New
Testament. However, he suggests that the evidence supports that the early church recognized and
accepted slavery for what it was and its role in society at that time (1999).
Since slavery was a common thread in the fabric of early church society, both believers
and non-believers were able to relate to the concept of the relationship of slave and master. Jesus
used the concept of slaves at least thirteen times in his parable teachings. According to Harris,
“We may glean a clue to the New Testament view of physical slavery from the nature of its
imagery that is drawn from slavery. If there is only positive imagery, it would be possible to infer
that the New Testament sanctions slavery.[8] But if the negative connotations of slavery are also
present, it would be difficult to conclude that slavery is endorsed as a system (p. 48)”.
One must keep in mind that both Paul and James called themselves slaves on many
occasions. These two used terms like; "bondservant", "servant" or "devoted servant;" but after
years of careful research, the term was found to clearly mean "slave." Thereforew, on can
conclude that this does not mean just a servant or a follower or even a devoted follower. The
word in the Greek is doulos or sundoulos, meaning to "bind" a person to another as a slave-
nothing more and nothing less as a word meaning (Krejcir, 2010).
References
Harris, M. J. (1999). Slave of Christ: A New Testament Metaphor for Total Devotion to Christ.
IVP Academic.
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Krejcir, R.J. (2010) Are We Slaves for Jesus? Frances A Schaeffer Institute of Church
Leadership Development.
Latahsa,
I found your viewpoint on the motif of slave in the Bible to be very well presented. When
one ponders this statement, “Slavery involves ownership and control on the part of the master
and the total subjection of the slave,” it is hard not to think of the relationship between God and
man. While in the definition Harris provided the slave has the absence of freedom of choice,
Paul affirms that yes, for us as slaves to Him, Christ is sufficient for faith and salvation; nothing
else is or could be (Harris, 1999).
Images of slavery are numerous in the gospels. Some are literal deciptions of servitude.
Others offer depiction of works of service while there are at least four paragrahs that reference
spiritual service. The most significant are those that provide imagery of the slavery by Christ.
Motifs are terms that are used in technical or specialzed ways. Therefore, a basic definition of
slavery motif is submitted as follows: a frequent recurrence of the concept of slavery which is
identifiable by a locus of words in a similar semantic field, which can occur in a variety of
contexts, and which, though representative of a literal reality, is evocative of a meaning beyond
the literal and into the ethical or spiritual. Thus, motif is being used more in the literary
sense than in the religious sense (despite due regard for Nygren's contributions); and, in applying
the idea of motif to the slavery imagery in the gospels, it employs a reference more to a general
cultural pattern than to a specific, single historical event (Lockwood, 2018).
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As I read your closing, I had to stop and ponder if you were making a political statement
or if you were making a theological one. Slavery in the context of the Bible was not necessarily
negative as Harris points out in his writing. It was the fabric of society at that time. (Harris,
1999). The freedom to choose to live a life as a slave to Christ is one that I will take.
References
Harris, M. J. (1999). Slave of Christ: A New Testament Metaphor for Total Devotion to Christ.
IVP Academic.
Lockwood, D. (2018). The Significance of Slavery Motif in the Gospels. WIFP & Stock.
Last week the discussion focused on the theological definitions of the concepts of shepherd and
slave.
This discussion will focus attention on tracing the shepherd and slave motifs throughout
Scripture. The goal of this discussion is to be able to explain the biblical foundation of the both
"shepherd" and "slave." (Next week the discussion will focus on the application of this
understanding to the life of the leader.)
For the initial post, each student must provide a biblical overview of either the shepherd motif or
the slave motif by tracing the concept throughout Scripture. Both Old Testament and New
Testament examples must be provided.
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The role of a shepherd had long been established due to the fact that since the dawn of
urban civilization, livestock and cattle farming provided the main form of subsistence (Laniak,
2018). As mentioned by Laniak, “Sheep and goats were central to sacrificial cults, their products
were necessary for daily sustenance and clothing, and ownership of large flocks marked wealth
and status. Our summary of the cultural context of pastoralism encourages a systemic
explanation of the challenges and routines of shepherd life (p. 42).
As early as Genesis 4:2 one will find reference to “flocks” in the bible, “Now Abel kept
the flocks, and Cain worked the soil” (NIV). The importance of the role of a shepherd was not
lost on the people in biblical times. Even as the descendants of Abraham found themselves
pastoralists in the land of Canaan, God was understood quite naturally as “my shepherd”
(Genesis 48:15). Throughout the Old Testament, one will run across many refernces to
shepherding as taking pastoral care over another just like with sheep or flocks as the metaphor
typically rings. In 1 Samuel, the early life of David is known to have been spent as a shepherd to
his family’s flock (1 Sam. 16). Laniak also points his readers to the fact, “astoral work typically
takes place in the arid and semi-arid areas of the Negev, but flocks may also graze in the more
fertile areas mentioned above. Midbār can be used in both contexts (cf. Gen. 37:22; Josh. 8:15;
Jer. 12:10–11). (p. 48)”.
The Bible sketches out in great detail what a good shepherd would look like both in the
Psalms and in the words of Christ himself. According to scripture, a good shepherd provides
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provision, guidance and safety. On the contrary the bad shepherd, in Ezekiel’s revelation of
Israel’s leaders (34:1-6), depicts what it looked like when leaders failed to give this care. With
the knowledge of how a shepherd can fail, the most famous images of a good shepherd are set
forth in Psalm 23. From the opening of this passage, it is set forth, “The Lord is my shepherd, I
shall not want” (Psalm 23:1). This sort of gentle love and care is only repeated in the New
Testament in John 21:15 when Jesus tell Peter, “Shepherd my sheep”. Peter goes on to charge
the elders at the church “shepherd the flock of God among you, not under compulsion, but
voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as
lording it over those allotted to your charge, but proving to be examples to the flock.” (1Peter
5:2-3). The concept of shepherding may be found from Genesis to Revelations. In Genesis 49:24
Jacob declares, God had been his “shepherd all of his life to this day.”
References
Lanaik, T. (2018). New studies in biblical theology: volume 20: shepherds after my own heart.
Downers Grove, IL: Intervarsity Press.
Strong, James. Strong's Exhaustive Concordance of the Bible. Abingdon Press, 1890.
Bethney,
I appreciated the approach you took with the assignment this week. Laniak mentions,
“Metaphors assume cultural competence. To understand pastoral imagery, modern Bible readers
need an immersion in the sights and sounds (and smells!) of ancient shepherd life (Laniak,
2018). (p. 42).” This pairs perfectly with your point that Dr. Macdonald brings up concerning
the eight qualities of a good shepherd. Setting boundaries, being trustworthy, providing
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provisions and being sacrificial are all qualities one would find in the greatest example ever
provided to man of a Good Shepherd captured in Psalm 23. “He is seen as the shepherd with a
heart for people (Psalm 23:1) and who is angered when the human shepherd leaders treat their
followers with oppression based in selfish goals (Ezekiel 34:1–24 and Jeremiah 23:1–4)
(Crowther, 2018, p.53).
While, I understand your notions and concur with the research you provided concerning
shepherdesses, in the Old Testament, kings, priests, elders, and other government leaders are
called shepherds. Therefore, I would find it difficult to believe that the motif of shepherd in the
scriptures is based on the role of women. Most of the mentions of shepherd seem to direct
metaphorically towards either God or to the act of pastoring as found in the New Testament John
21:15 when Jesus tell Peter, “Shepherd my sheep”. The concept of shepherd as applied to
leaders among God’s people is traditional and is applied to God and God’s leadership style as
well as to human leaders in the Old Testament (Witherington, 2007).
References
Crowther, S. (2018). Biblical servant leadership; an exploration of leadership for the
contemporary context. Cham, Switzerland: Palgrave MacMillan.
Lanaik, T. (2018). New studies in biblical theology: volume 20: shepherds after my own heart.
Downers Grove, IL: Intervarsity Press.
Witherington, B. (2007). Letter and homilies for hellenized christians: a sociorhetorical
commentary on 1–2 Peter. Downers Grove, IL: InterVarsity Press.
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Jiles,
Thank you for your input on this week’s discussion forum. I found your viewpoint on the
theological motif of a shepherd as one who is called to lead and protect others to be a good
analysis of the metaphor as depicted throughout the pages of scripture.
As I was reading your opening paragraph, I would have to be honest and provide you
with the feedback that I got a bit lost in your message. Laniak stated that, “The tradition of
shepherd rulers is evident as far back as written history (Laniak, 2018, p. 58)”. Biblical
reference to shepherds or the act of shepherding can be found from Genesis to Revelation. On
many occasions this work is used instead of “pastor” (Easton, 2015). In a nomadic societies such
as those of biblical times, every man, from the sheikh down to the slave, is more or less a
shepherd. The progenitors of the Jews in the patriarchal age were nomads, and their history is
rich in scenes of pastoral life. The occupation of tending the flocks was undertaken,not only by
the sons of wealthy chiefs, (Genesis 30:29; Genesis 37:12), but even by their daughters. (Genesis
29:6,8; Exodus 2:10) (2015).
I understand the point that you were trying to get across concering Jesus and God.
However, have you given consideration to the idea that God is actually the best example of a
good shepherd that we have been provided as seen in Psalm 23? The Psalmist states, “The Lord
is my shepherd, I shall not want” (Psalm 23:1). When I read this, it makes me believe that there
is nothing I can lack due to the fullness of God.
References
Easton, M. G. (2015). Easton’s bible dictionary. New York, NY: Scriptura Press.
Lanaik, T. (2018). New studies in biblical theology: volume 20: shepherds after my own heart.
Downers Grove, IL: Intervarsity Press.
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Our previous discussion boards have afforded the opportunity to explore the biblical
definitions of slave and shepherd as well as delve deeper into the foundation for the motifs in
scriptures. Collectively, references to both words from the Old Testament to the New Testament
have been found. Now, it is time to apply what has been discovered to one’s theological and
biblical understanding of the shepherd and slave motifs to one’s leadership.
Laniak says, “Our journey through the Bible begins with the earliest traditions regarding
Israel’s origins in the wilderness, traditions that occasionally employ pastoral imagery for
YHWH and his chosen leaders (Laniak, 2018, p. 77)”. It is his contention that when investigating
the use of shepherd language in the Bible, one must also consider the context “because the
‘associated commonplaces’ of a metaphor are often engaged implicitly (p. 77)”. Laniak goes on
to say, “Pastoral imagery encompasses shepherds and their flocks as well as the realities of the
wilderness, the challenging environment equated with them (p. 77)”. As a leader in ministry, it is
important that one is able to grasp this relationship of shepherd to flock. Numbers 27:16-17
captures the essence of this relationship, May the Lord, the God of the spirits of all mankind,
appoint a man over this community to go out and come in before them, one who will lead them
out and bring them in, o that the Lord’s people will not be like sheep without a shepherd (p.
90)”. This sort of leadership was first displayed by Moses and chronicled in the Book of Exodus.
The significance of slave motifs in scriptures are not to be discounted either. Harris sets
forth a history of slavery from the Roman Empire to modern slavery (Harris, 1999). He goes on
to make a case that it is not the mere detestable act of human bondage that is being endorsed in
the New Testament. On the contrary, he suggests that the evidence supports that the early church
recognized and accepted slavery for what it was and its role in society at that time (1999). When
thinking of the slave motif in terms of a leadership role, Harris does a good job summing up why
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this is an important matter when he states in the introduction, “my primary focus is on the
metaphorical use of slavery as one picture of the Christian’s relationship to Christ or God, it will
be appropriate to make some comments on the nature of metaphor and to list all the New
Testament passages where the phrases ‘slave(s) of God’ (doulos/douloi theou) or ‘slave(s) of
Christ’ (doulos/douloi Christou) are found (p. 18)”. Just as the Apostle Paul’s example may be
found over and over in his writings, a good leader would also be considered a slave of Christ
Jesus.
Applying these two concepts to the leader and the follower today may appear to be a
stretch. However, if one keeps the pastoral concept in mind of the role of a shepherd and
correlate the way that a shepherd cares for, provides guidance to, protects and acts as a claming
force to the flock it may be easier to connect the two. One must consider that since the Fall of
Mankind, all of become slaves of sin. As Harris makes note, Paul contends with the fact that “for
the Christian a new type of slavery lies on the other side of ‘the freedom we have in Christ Jesus’
(Gal. 2:4) (Harris, 2018, p. 78)”. In the life of a Christian, “The slave of Christ renders service to
Christ the Lord (p. 93)”. As a pastor/leader, it becomes part of the duties to lead the
flock/followers on the right path. As a follower, just like the sheep hear and know their shepherds
voice (Keller, 2007), one is destined to follow.
References
Harris, M. J. (1999). Slave of christ: a new testament metaphor for total devotion to christ.
Downers Grove, IL: IVP Academic.
Keller, W.P. (2007). A shepherd looks at psalm 23. Grand Rapids, MI:Zondervan.
Lanaik, T. (2018). New studies in biblical theology: volume 20: shepherds after my own heart.
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Downers Grove, IL: Intervarsity Press.
Hello Bethney,
I would have to say that I concur with your statement that an important attribute for a
leader to possess is to want the best or good things for his followers. I recently have been
interviewing with a small church to become their youth ministry leader and one of the main
things I have emphasized with the personnel committee has been the privilege and responsibility
it is for adults to have an influential role in leading young people as they grow in their walks
with Christ.
If one turns his attention to John 10:11-18 “I am the good shepherd. The good shepherd
lays down his life for the sheep. He who is a hired hand, and not a shepherd, who doesn't own the
sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep, and
scatters them. The hired hand flees because he is a hired hand, and doesn't care for the sheep. I
am the good shepherd. I know my own, and I'm known by my own; even as the Father knows
me, and I know the Father. I lay down my life for the sheep. I have other sheep, which are not of
this fold. I must bring them also, and they will hear my voice. They will become one flock with
one shepherd. Therefore the Father loves me, because I lay down my life, that I may take it
again. No one takes it away from me, but I lay it down by myself. I have power to lay it down,
and I have power to take it again. I received this commandment from my Father”, it is
metaphorically seen seen that the role of the shepherd in leadership is so critical that there are
times that his followers (sheep) do not even see the danger approaching but the leader is on the
job. This is how I relate the way you have presented the leadership you are providing to the
children in your ministry.
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Hello Jiles,
I loved the way that you made your presentation of how a leader is to be held
accountable. In my opinion, one of the main reasons we have drifted so far from God in this
nation is that we are no longer holding our leaders accountable and have become a nation of
Christians that are more worried about what is considered “politically correct” or tolerable than
what is Godly and biblically correct.
D.L. Moody once said, “There are many of us that are willing to do great things for the
Lord, but few of us that are willing to do the little things (Moody, 2015, p. 43).” Many of our
leaders both Christian and non have forgotten that there is more to being an effective leader than
just being present for the big moments in their followers lives. Jesus was the perfect example of a
servant leader. When I think of how he exemplified this quality to his followers there one most
resounding scene recorded in the Bible would be when Jesus washed the feet of the disciples. He
took on the role of the most humble of all servantitude and physically showed his closest
followers how they should also lead others. When you mention impact, I cannot imagine a more
impactful moment if I were present other than Jesus willinging going to the cross.
References
Moody, D.L. (2015) Secret power:the secret of success in Christian life and work. Gideon House
Books.
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Over the last few modules you have been studying the shepherd and slave motifs as found within
Scripture. You have considered the theological definitions, the biblical usage, and the ways in
which these foundational understandings have influenced your own life. Now it is time to think
about the ways in which you could communicate this information to others. It is not enough to
just have our own lives shaped by the truth of Scripture, we must seek to use our own learning as
a way to help shape others.
The goal of this discussion is to think through ways in which you could communicate what you
have learned about the shepherd and slave motifs to others within your sphere of influence.
Think about communication at various levels: to others individually, to your family, to work
colleagues, and to those you minister alongside. Attention should be given to creative ways to
help others understand the important of one's identify in Christ and one's responsibility to his
calling.
Your initial thread should focus on possible ways to communicate the shepherd and slave motifs
to others.
As as leader, situations will present themselves in which one must be ready to intergrate
sound biblical principles into one’s communication with others. Creativity may be necessary in
order to convey the underlying intended meaning found in the metaphors of shepherd and slave
motifs in scriptures. In the preface of Laniak’s, New Studies in Biblical Theology, D.A. Carson
mentions the following related to shepherd imaginery:
“But there are enriching and humbling practical entailments: so extensive is this imagery
in the domain of Christian leadership that it contributes a great deal to what Christians ought to
understand about leadership itself, and how they will practise it. That is no small matter: it is part
of faithfulness to Jesus Christ, who alone is the chief shepherd, not only commanding his
undershepherds, but demonstrating in his own life and death and resurrection what Christian
leaders are privileged, and morally obligated, to become (Laniak, 2018).”
This is the essence of the unspoken communication that one should strive for as a shepherd-
leader individually, towards one’s family and collectively all that one encounters, including
colleague as well as others in ministry.
Personally, what I have encountered is that exhibiting actions that are Christlike go a lot
further than talking about what it means to be a good or bad shepherd. Within the realm of a
family setting, one may engage the family by actively involving them in the acts of caring and
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serving. This will afford one’s family to become part of the act of shepherding. In the workplace,
people thrive on being recognized. One of the major roles of a shepherd-leader is to provide
guidance. It is to give direction or helpful suggestions regarding a decision or future course of
action, the act of guiding or showing the way, the act of setting and holding a course. Taking an
active role or making oneself responsible for recognizes others is a step in the direction of
showing others how to shepherd.
The slave motif is one that may be difficult to communicate in every aspect of life for
some leaders. However, if one keeps in mind that Jesus gave us the perfect example of an
individual that gave of himself for others, it becomes less burdensome. Harris provided the slave
has the absence of freedom of choice, Paul affirms that yes, for us as slaves to Him, Christ is
sufficient for faith and salvation; nothing else is or could be (Harris, 1999).
In communicating the slave motif to others, it may be necessary to overcome negative
connotations of what slave may mean. Images of slavery are numerous in the gospels. Some are
literal deciptions of servitude. Others offer depiction of works of service while there are at least
four paragrahs that reference spiritual service. The most significant are those that provide
imagery of the slavery by Christ. Therefore, in every communication one engages, placing Christ
first is the key. Instead of the old mantra of T-H-I-N-K before you speak meaning is it:
T - is it true?
H – is it honest?
I – is it inspiring?
N – is it necessary?
K – is it kind?
Leaders would be replacing the K with - K- does it lead others to the Kingdom of God?
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References
Harris, M. J. (1999). Slave of christ: a new testament metaphor for total devotion to christ.
Downers Grove, IL: IVP Academic.
Lanaik, T. (2018). New studies in biblical theology: volume 20: shepherds after my own heart.
Hello Bethany;
Thank you for your contribution to this week’s discussion on how to communicate
effectively the shepherd and slave motifs to individuals, family, work colleagues and other
ministers. I like that you pointed out the commom barriers that may require addressing when
trying to engage with others at large. One cannot simply assume that the people one encounters
are on the same page spiritual either. Therefore, it is imperative that our communication we
recognize the influence we have over others. According to Dr. Dwight Rice, influence comes
from our life and presence. It is what others think or feel when they are around us. (Rice, 2020).
The way a Christian leader utilizes their realm of influence may push others away from Christ or
direct them towards Him.
Hebrews 12:1-2 shows a life designed for movement. influence correctly. If one looks at
Hebrew 12:1-2, it is seen that life is designed for movement. “Therefore, since we are
surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the
sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing
our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the
cross, scorning its shame, and sat down at the right hand of the throne of God.” The way we
influence others by our communication is always moving them in some direction.
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I also enjoyed your examples of how you have implemented imparting the knowledge of
the shepherd motif in teaching. Colossians 3:23 reminds us, “Whatever you do, work at with all
your heart, as working for the Lord, not for human masters.” When the Apostle Paul was penning
these words to the believers at Clolossae, there was not doubt that his intent was to remind them
of the fact that the Lord was the shepherd that provided all things and as a believer, it was a duty,
honor and privilege to do all things for him.
Perhaps, there may be some other creative way that you could introduce the idea of
shepherding to parents that may not be aware of this concept. Have you considered how you
might be able to communicate this concept to your friends, family, work colleagues and other
ministers?
Thank you for your continued contributions.
Reference
Rice, D. (2020). Subject Matter Conversation 2; Accessed online
https://web.microsoftstream.com/video/9117886a-86e8-46f5-84bb-9847422a0b24
Hello Heidi,
School leaders have such a great role in shaping the lives of so many individuals. I
applaud you for all you do in this arena. Modeling the concepts that we wish others to see is
actually a fantastic way to nonverbally communicate. Jesus offered the most perfect example of
both the shepherd and slave motifs as he lived his life out according to these principles. In the
Gospel of John, Jesus says, “I am the good shepherd” in two verses. (John 10:11; John 10:14) We
have seen in our studies that during biblical times, the duty of a good shepherd was we keep their
flock intact, even if this required his own demise as it did with Jesus. Next, we find Jesus’
greatest act of slavery as he emptied himself and took the form of a slave, “Who, being in very
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nature[a] God, did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing by taking the very nature[b] of a servant, being made in human
likeness. And being found in appearance as a man, he humbled himself by becoming obedient to
death— even death on a cross!” (Phillipians 2:6-8).
I would have loved to have heard more here about how you would actually implement a
creative means of communication that is meaningful to any given audience. You make reference
to how situations may require different approaches. However, it would have been interesting to
hear what sort of style or connection to practical experience you may engage anew leader with in
order to help them grasp the motifs. Perhaps actually providing one of the memorable takeaways
you spoke of may have enhanced your exposition.
Keep up the good fight!
