In order to more fully understand the reading that we have from the Book of Jeremiah today we need to consider the social and historical circumstances that the prophet is writing in. Judah has been twice invaded by the Babylonian Empire (in 598 and 587 BCE) which has resulted in the destruction of the city of Jerusalem and the Temple. Significant numbers of Judean’s have been forcibly relocated to Babylon to serve the Empire in a period that would become known as the exile. Jeremiah’s writing puts these events into a theological context, as the people try to work out why the disaster has befallen them. It is Jeremiah’s assertion that it is Judah’s failure to trust in and follow God that has resulted in the downfall of the nation.

In chapter 23 Jeremiah turns his attention to those who hold positions of leadership in Judean society. The ‘shepherds’ that Jeremiah refers to are both the political and religious leaders of Judah who have failed to attend to their flocks and have scattered them. The specific charges have already been outlined in the previous chapter. The sons of King Josiah, in contrast to their father who furthered the cause of the poor and needy, allowed injustice to grow through their selfishness (Jeremiah 22:17).

Idolatry, oppression, violence and the shedding of innocent blood, neglecting to take up the cause of the widow, the orphan, and the foreigner are all identified as sins committed by Judah’s leaders (Jeremiah  22:8-9). This corruption and injustice weakened Judean society and has led it away from God. The destruction that follows is therefore an outworking of their bad leadership, which the prophet makes it ominously clear will have consequences for those leaders.

Jeremiah’s utterances, which outline and explain the disaster experienced by the Judean people, are why he is often cited as being a prophet of gloom and doom. Yet we also have to recognise that Jeremiah also seeks to offer hope in a difficult situation. Jeremiah makes reference to the exilic remnant, now living in Babylon, who he states will find restoration by God’s hand. Jeremiah is confident in the faithfulness of God as the true and ultimate Shepherd of the covenanted people. It is this confidence in God which leads Jeremiah to proclaim that God will gather and restore his flock.
This regathering will enable God’s covenanted people to be fruitful and to multiply (Jeremiah 23:3) words that echo the promise that God offers to all of humanity in the Book of Genesis (Genesis 1:28). Jeremiah also affirms that God will raise up shepherds who will actually shepherd the people and that none of the flock will be found to be missing (Jeremiah 23:4). Thus, through God’s action there will be a complete restoration of the covenanted community where people will no longer live in fear, a reversal of their situation in exile.

Jeremiah then goes on to talk about a righteous branch from the house of David who will reign as King, dealing wisely and executing justice and righteousness in the land (Jeremiah 23: 5-6) and where the people will dwell in safety. For Christians interpreting this passage, it is the person of Jesus Christ who fulfils this prophetic expectation in his life, death and resurrection. Through Christ God’s Kingdom is established amongst us and his way of love is made known.

In the 21^st Century we see many examples of bad leadership within the world. Cruel and vain rulers whose corruption, lack of concern for the vulnerable, and embrace of violence leads to war, poverty, and oppression. Yet Jesus, the Good Shepherd, offers a different way, the way of love. It is the calling of the Church to embody this love in its mission.

So let us commit ourselves to following Jesus, our Good Shepherd, who leads us in the way. Let us uphold God’s mercy and justice for all people and let us seek to live out our calling to love one another in Jesus’ name.