Expositions of Holy Scripture: St. John Volume I Part 24

'... By Me if any man enter in, he shall be saved, and shall go in and out, and find pasture.'--JOHN x. 9.

One does not know whether the width or the depth of this marvellous promise is the more noteworthy. Jesus Christ presents Himself before the whole race of man, and declares Himself able to deal with the needs of every individual in the tremendous whole. 'If _any man_'--no matter who, where, when.

For all n.o.ble and happy life there are at least three things needed: security, sustenance, and a field for the exercise of activity. To provide these is the end of all human society and government. Jesus Christ here says that He can give all these to every one.

The imagery of the sheep and the fold is still, of course, in His mind, and colours the form of the representation. But the substance is the declaration that, to any and every soul, no matter how ringed about with danger, no matter how hampered and hindered in work, no matter how barren of all supply earth may be, He will give these, the primal requisites of life. 'He shall be saved, and shall go in and out, and find pasture.'

Now I only wish to deal with these three aspects of the blessedness of a true Christian life which our Lord holds forth here as accessible to us all: security, the unhindered exercise of activity, and sustenance or provision.

I. First, then, in and through Christ any man may be saved.

I take it that the word 'saved' here is rather used with reference to the imagery of the parable than in its full Christian sense of ultimate and everlasting salvation, and that its meaning in its present connection might perhaps better be set forth by the rendering 'safe' than 'saved.' At the same time, the two ideas pa.s.s into one another; and the declaration of my text is that because, step by step, conflict by conflict, in pa.s.sing danger after danger, external and internal, Jesus Christ, through our union with Him, will keep us safe, at the last we shall reach eternal and everlasting salvation. 'He will save us' by the continual exercise of His protecting power, 'into His everlasting kingdom.' There is none other shelter for men's defenceless heads and naked, soft, unarmed bodies except only the shelter that is found in Him. There are creatures of low grade in the animal world which have the instinct, because their own bodies are so undefended and impotent to resist contact with sharp and penetrating substances, that they take refuge in the abandoned sh.e.l.ls of other creatures. You and I have to betake ourselves behind the defences of that strong love and mighty Hand if ever we are to pa.s.s through life without fatal harm.

For consider that, even in regard to outward dangers, union with Jesus Christ defends and delivers us. Suppose two men, two Manchester merchants, made bankrupt by the same commercial crisis; or two shipwrecked sailors lashed upon a raft; or two men sitting side by side in a railway carriage and smashed by the same collision. One is a Christian and the other is not. The same blow is altogether different in aspect and actual effect upon the two men. They endure the same thing externally, in body or in fortune. The outward man is similarly affected, but the man is differently affected. The one is crushed, or embittered, or driven to despair, or to drink, or to something or other to soothe the bitterness; the other bows himself with 'It is the Lord! Let Him do what seemeth Him good.'

So the two disasters are utterly different, though in form they may be the same, and he that has entered into the fold by Jesus Christ is safe, not _from_ outward disaster--that would be but a poor thing--but _in_ it. For to the true heart that lives in fellowship with Jesus Christ, Sorrow, though it be dark-robed, is bright-faced, soft-handed, gentle-hearted, an angel of G.o.d. 'By Me if any man enter in, he shall be safe.'

And further, in our union with Jesus Christ, by simple faith in Him and loyal submission and obedience, we do receive an impenetrable defence against the true evils, and the only things worth calling dangers. For the only real evil is the peril that we shall lose our confidence and be untrue to our best selves, and depart from the living G.o.d. Nothing is evil except that which tempts, and succeeds in tempting, us away from Him. And in regard to all such danger, to cleave to Christ, to realise His presence, to think of Him, to wear His name as an amulet on our hearts, to put the thought of Him between us and temptation as a filter through which the poisonous air shall pa.s.s, and be deprived of its virus, is the one secret of safety and victory.

Real gift of power from Jesus Christ, the influx of His strength into our weakness, of some portion of the Spirit of life that was in Him into our deadness, is promised, and the promise is abundantly fulfilled to all men who trust Him when their hour of temptation comes. As the dying martyr, when he looked up into heaven, saw Jesus Christ 'standing at the right hand of G.o.d' ready to help, and, as it were, having started from His eternal seat on the Throne in the eagerness of His desire to succour His servant, so we may all see, if we will, that dear Lord ready to succour us, and close by our sides to deliver us from the evil in the evil, its power to tempt. If we could carry that vision into our daily life, and walk in its light, when temptation rings us round, how poor all the inducements to go away from Him would look!

There is a power in the remembrance of Jesus to slay every wicked thought; and the things that tempt us most, that most directly appeal to our worst sides, to our sense, our ambition, our pride, our distrust, our self-will, all these lose their power upon us, and are discovered in their emptiness and insignificance, when once this thought flashes across the mind--Jesus Christ is my Defence, and Jesus Christ is my Pattern and my Companion.

Oh, brother! do not trust yourself out amongst the pitfalls and snares of life without Him. If you do, the real evil of all evils will seize you for its own; but keep close to that dear Lord, and then 'there shall no evil befall thee, neither shall any plague come nigh thy dwelling.' The hidden temptation thou wilt pa.s.s by without being harmed; the manifest temptation thou wilt trample under foot. 'Thou shalt not be afraid for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday.' Hidden known temptations will be equally powerless; and in the fold into which all pa.s.s by faith in Christ thou shalt be safe. And so, kept safe from each danger and in each moment of temptation, the aggregate and sum of the several deliverances will amount to the everlasting salvation which shall be perfected in the heavens.

Only remember the condition, 'By Me if any man enter in.' That is not a thing to be done once for all, but needs perpetual repet.i.tion. When we clasp anything in our hands, however tight the initial grasp, unless there is a continual effort of renewed tightening, the muscles become lax, and we have to renew the tension, if we are to keep the grasp. So in our Christian life it is only the continual repet.i.tion of the act which our Lord here calls 'entering in by Him' that will bring to us this continual exemption from, and immunity in, the dangers that beset us.

Keep Christ between you and the storm. Keep on the lee side of the Rock of Ages. Keep behind the breakwater, for there is a wild sea running outside; and your little boat, undecked and with a feeble hand at the helm, will soon be swamped. Keep within the fold, for wolves and lions lie in every bush. Or, in plain English, live moment by moment in the realising of Christ's presence, power, and grace. So, and only so, shall you be safe.

II. Now, secondly, note, in Jesus Christ any man may find a field for the unrestricted exercise of his activity.

That metaphor of 'going in and out' is partly explained to us by the image of the flock, which pa.s.ses into the fold for peaceful repose, and out again, without danger, for exercise and food; and is partly explained by the frequent use, in the Old Testament and in common conversation, of the expression 'going out and in' as the designation of the two-sided activity of human life. The one side is the contemplative life of interior union with G.o.d by faith and love; the other, the active life of practical obedience in the field of work which G.o.d provides for us. These two are both capable of being raised to their highest power, and of being discharged with the most unrestricted and joyous activity, on condition of our keeping close to Christ, and living by the faith of Him.

Note, then, 'He shall go in.' That comes first, though it interferes with the propriety of the metaphor, since the previous words already contemplate an initial 'entering in by Me, the Door.' That is to say, that, given the union with Jesus Christ by faith, there must then, as the basis of all activity, follow very frequent and deep inward acts of contemplation, of faith, and aspiration, and desire. You must go into the depths of G.o.d through Christ. You must go into the depths of your own souls through Him. You must become accustomed to withdraw yourselves from spreading yourselves out over the distractions of any external activity, howsoever imperative, charitable, or necessary, and live alone with Jesus, 'in the secret place of the Most High.' It is through Him that we have access to the mysteries and innermost shrine of the Temple. It is through Him that we draw near to the depths of Deity. It is through Him that we learn the length and breadth and height and depth of the largest and loftiest and n.o.blest truths that concern the spirit. It is through Him that we become familiar with the inmost secrets of our own selves. And only they who habitually live this hidden and sunken life of solitary and secret communion will ever do much in the field of outward work. Christians of this generation are far too much accustomed to live only in the front rooms of the house, that look out upon the street; and they know very little--far too little for their soul's health, and far too little for the freshness of their work and its prosperity--of that inward life of silent contemplation and expectant adoration, by which all strength is fed. Do not keep all your goods in the shop windows, and have nothing on your shelves but dummies, as is the case with far too many of us to-day. Remember that the Lord said first, 'He shall go in,' and unless you do you will not be 'saved.'

But then, further, if there have been, and continue to be, this unrestricted exercise through Christ of that sweet and silent life of solitary communion with Him, then there will follow upon that an enlargement of opportunity, and power for outward service such as nothing but emanc.i.p.ation by faith in Him can ever bring. Howsoever, by external circ.u.mstances, you and I may be hampered and hindered, however often we may feel that if something outside of us were different, the development of our active powers would be far more satisfactory, and we could do a great deal more in Christ's cause, the true hindrance lies never without, but within; and it is only to be overcome by that plunging into the depths of fellowship with Him. And then, if we carry with us into the field of work, whether it be the commonplace, dusty, tedious, and often repulsive duties of our monotonous business; or whether it be the field of more distinctly unselfish and Christian service--if we carry with us into all places where we go to labour, the sweet thought of His presence, of His example, of His love, and of the smile that may come on His face as the reward of faithful service, then we shall find that external labour, drawing its pattern, its motive, its law, and the power for its discharge, from communion with Him, is no more task-work nor slavery; and even 'the rough places will be made smooth, and the crooked things will be made straight,' and distasteful work will be made at least tolerable, and hard burdens will be lightened, and the things that are 'seen and temporal' will shimmer into transparency, through which will shine out the things that are 'unseen and eternal.'

Some of us are const.i.tutionally made to prefer the one of these forms of Christian activity; some of us to prefer the other. The tendencies of this generation are far too much to the latter, to the exclusion of the former. It is hard to reconcile the conflicting claims, and I know of no better way to hit the just medium than by trying to keep ourselves always in touch with Jesus Christ, and then outward labour of any sort, whether for the bread that perishes or for His kingdom and righteousness, will never become so absorbing but that in it we may have our hearts in heaven, and the silent hour of communion with Him will never be so prolonged as to neglect outward duties. There was a demoniac boy in the plain, and therefore it was impossible to build tabernacles on the Mount of Transfiguration. But the disciples that had not climbed the Mount were all impotent to cast out the demoniac boy. We, if we keep near to Jesus Christ, will find that through Him we can 'go in and out,' and in both be pursuing the one uniform purpose of serving and pleasing Him. So shall be fulfilled in our cases the Psalmist's prayer, that 'I may dwell in the house of the Lord all the days of ray life, to behold His beauty, and to inquire in His Temple.'

III. Lastly, in Jesus Christ any man may receive sustenance. 'They shall find pasture.'

The imagery of the sheep and the fold is still, of course, present to the Master's mind, and shapes the form in which this great promise is set forth.

I need only remind you, in ill.u.s.tration of it, of two facts, one, that in Jesus Christ Himself all the true needs of humanity are met and satisfied. He is 'the Bread of G.o.d that came down from heaven to give life to the world.' Do I want an outward object for my intellect? I have it in Him. Does my heart feel with its tendrils, which have no eyes at the ends of them, after something round which it may twine, and not fear that the prop shall ever rot or be cut down or pulled up?

Jesus Christ is the home of love in which the dove may fold its wings and be at rest. Do I want (and I do if I am not a fool) an absolute and authoritative command to be laid upon my will; some one 'whose looks enjoin, whose lightest words are spells'? I find absolute authority, with no taint of tyranny, and no degradation to the subject, in that Infinite Will of His. Does my conscience need some strong detergent to be laid upon it which shall take out the stains that are most indurated, inveterate, and ingrained? I find it only in the 'blood that cleanseth from all sin.' Do my aspirations and desires seek for some solid and substantial and unquestionable and imperishable good to which, reaching out, they may be sure that they are not anchoring on cloudland? Christ is our hope. For all this complicated and craving commonwealth that I carry within my soul, there is but one satisfaction, even Jesus Christ Himself. Nothing else nourishes the whole man at once, but in Him are all the const.i.tuents that the human system requires for its nutriment and its growth in every part. So in and through Christ we find 'pasture.'

But beyond that, if we are knit to Him by simple and continual faith, love, and obedience, then what is else barrenness becomes full of nourishment, and the unsatisfying gifts of the world become rich and precious. They are nought when they are put first, they are much when they are put second.

I remember when I was in Australia seeing some wretched cattle trying to find gra.s.s on a yellow pasture where there was nothing but here and there a brown stalk that crumbled to dust in their mouths as they tried to eat it. That is the world without Jesus Christ. And I saw the same pasture six weeks after, when the rains had come, and the gra.s.s was high, rich, juicy, satisfying. That is what the world may be to you, if you will put it second, and seek first that your souls shall be fed on Jesus Christ. Then, and only then, will what is else water be turned by His touch and blessing into wine that shall fill the great jars to the brim, and be p.r.o.nounced by skilled palates to be the good wine. 'I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be. There shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.'

THE GOOD SHEPHERD

'I am the Good Shepherd, and know My sheep, and am known of Mine. 15.

As the Father knoweth Me, even so know I the Father: and I lay down My life for the sheep.'--JOHN x. 14,15.

'I am the Good Shepherd.' Perhaps even Christ never spoke more fruitful words than these. Just think how many solitary, wearied hearts they have cheered, and what a wealth of encouragement and comfort there has been in them for all generations. The little child as it lays itself down to sleep, cries--

'Jesus, tender Shepherd, hear me, Bless Thy little lamb to-night,'

and the old man lays himself down to die murmuring to himself, 'Though I walk through the valley of the shadow of Death, I will fear no evil, for Thou art with me.' 'I am the Good Shepherd.' No preaching can do anything but weaken and dilute the force of such words, and yet, though in all their sweet, homely simplicity they appeal to every heart, there are great depths in them that are worth pondering, and profound thoughts that need some elucidation.

There are three points to be noticed--First, the general force of the metaphor, and then the two specific applications of it which our Lord Himself makes.

I. First of all, then, let me say a few words as to the general application of the metaphor. The usual notion of these words confines itself to the natural meaning, and runs out into very true, but perhaps a little sentimental, considerations, laying hold of what is so plain on the very surface that I need not spend any time in speaking about it. Christ's pattern is my law; Christ's providence is my guidance and defence--which in the present case means Christ's companionship--is my safety, my sustenance--which in the present case means that Christ Himself is the bread of my soul. The Good Shepherd exercises care, which absolves the sheep from care, and in the present case means that my only duty is meek following and quiet trust. 'I am the Good Shepherd'--here is guidance, guardianship, companionship, sustenance--all responsibility laid upon His broad shoulders, and all tenderness in His deep heart, and so for us simple obedience and quiet trust.

Another way by which we get the whole significance of this symbol is by noticing how the idea is strengthened by the word that accompanies it. Christ does not say 'I am a Shepherd,' but He says, 'I am _the good_ Shepherd.' At first sight that word 'good' is interpreted, as I have said, in a kind of sentimental, poetic way, as expressing our Lord's tenderness and love and care; but I do not think that is the full meaning here. You find up and down this Gospel of St. John phrases such as, 'I am the true bread,' 'I am the true vine,' and the meaning of the word that is here translated 'good' is very nearly parallel with that idea. The true bread, the true vine, the true Shepherd--which comes to this, to use modern phraseology, that Jesus Christ, in His relation to you and me, fulfils all that in figure and shadow is represented to the meditative eye by that lower relationship between the material shepherd and his sheep. That is the picture, this the reality. There is another point to be made clear, and that is, that whilst the word 'good' is perhaps a fair enough representation of that which is employed by our Lord, there is a special force and significance attached to the original, which is lost in our Bible. I do not know that it could have been preserved; but still it is necessary to state it. The expression here is the one that is generally rendered 'fair,' or 'lovely,' or 'beautiful,' and it belongs to the genius of that wonderful tongue in which the New Testament is written that it has a name for moral purity, considered as being lovely, the highest goodness, and the serenest beauty, which was what the old Greeks taught, howsoever little they may have practised it in their lives. And so here the thought is that _the_ Shepherd stands before us, the realisation of all which that name means, set forth in such a fashion as to be infinitely lovely and perfectly fair, and to draw the admiration of any man who can appreciate that which is beautiful, and can admire that which is of good report.

There is another point still in reference to this first view of the text. Our Lord not only declares that He is the reality of which the earthly shepherd is the shadow, and that He as such is the flawless, perfect One, but that He alone is the reality. 'I am the Good Shepherd; in Me and in Me alone is that which men need.' And that leads me to another point which must just be mentioned, that we shall not reach the full meaning of these great words without taking into account the history of the metaphor in the Old Testament. Christ gives a second edition of the figure, and we are to remember all that went before. 'The Lord is my Shepherd, I shall not want'; 'Thou leddest Thy people like a flock, by the hand of Moses and Aaron.' These are but specimens of a continuous series of utterances in the old Revelation in which Jehovah Himself is the Shepherd of mankind; and there is also another cla.s.s of pa.s.sages of which I will quote one or two. 'He shall feed His flock like a shepherd, and carry them in His arms.' 'Awake, O sword, against the Man who is my fellow; smite the Shepherd, and the sheep shall be scattered.' There were, we should remember, two streams of representation, according to the one of which G.o.d Himself was the Shepherd of Israel, and according to the other of which the Messiah was the Shepherd; and here, as I believe, Jesus lays His hand on both the one and the other, and says: 'They are Mine, and they testify of Me.' So sweet, so gracious are the words, that we lose the sense of the grandeur of them, and need to think before we are able to understand how great and immense the claim that is made here upon our faith, and that this Man stands before us and arrogates to Himself the divine prerogative witnessed from of old by psalmist and prophet, and says that for Him were meant the prophecies of ancient times that spake of a human shepherd, and a.s.serts that all the sustenance, care, authority, command, which the emblem suggests meet in Him in perfect measure.

II. Now let us turn to the two special points which our Lord emphasises here, as being those in which His relation as the Good Shepherd is most conspicuously given. The language of my text runs: 'I am the Good Shepherd, and know My sheep, and am known of Mine. As the Father knoweth Me, even so know I the Father.' Our Western ways fail to bring out the full meaning of the emblem; but all Eastern travellers tell us what a strange bond of sympathy and loving regard, and docile recognition, springs up between the shepherd and his sheep away there in the Eastern pastures and deserts; and how he knows every one, though to a stranger's eye they are so like each other; and how even the dumb instincts and the narrow intelligence of the silly sheep recognise the shepherd, and will not be deceived by shepherd's garments worn to deceive, and will not follow the voice of a stranger.

But we must further note that Christ lays hold of the dumb instincts of the animal, as ill.u.s.trating, at the one end of the scale, the relation between Him and His followers, and lays hold of the communion between the Father and the Son at the other end of the scale, as ill.u.s.trating the same thing. 'I know My sheep.' That is a knowledge like the knowledge of the shepherd, a bond of close intimacy. But He does not know them by reason of looking at them and thinking about them. It is something far more blessed than that. He knows me because He loves me; He knows me because He has sympathy with me, and I know Him, if I know Him at all, by my love, and I know Him by my sympathy, and I know Him by my communion. A loveless heart does not know the Shepherd, and unless the Shepherd's heart was all love He would not know His sheep. The Shepherd's love is an individualised love. He knows His flock as a flock because He knows the units of it, and we can rest ourselves upon the personal knowledge, which is personal love and sympathy, of Jesus Christ. 'And My sheep know Me'--not by force of intellect, not by understanding certain truths, all-important as that may be, but by having our hearts harmonised in Him, and our spirits put into sympathy and communion with Him. 'They know Me,' and rest comes with the knowledge; 'they know Me,' and in that knowing is the best answer to all doubt and fear. They are exposed to danger, but in the fold they can go quietly to rest, for they know that He is at the door watching through all dangers.

III. Turn for a moment to the last point, 'I lay down My life for the sheep.' I have said that our Western ways fail to bring out fully the element of the metaphor which refers to the kind of sympathy between the shepherd and the sheep; and our Western life also fails to bring out this other element also. Shepherds in England never have need to lay down their life for the sheep. Shepherds in Palestine often did, and sometimes do. You remember David with the lion and the bear, which is but an ill.u.s.tration of the reality which underlies this metaphor.

So, then, in some profound way, the shepherd's death is the sheep's safety. First of all, look at that most unmistakable, emphatic--I was going to say vehement, at any rate, intense--expression of the absolute voluntariness of Christ's death, 'I lay down My life,' as a man might strip off a vesture. And this application of the metaphor is made all the stronger by the words which follow: 'Therefore doth My Father love Me, because I lay down My life that I might take it again.

No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.' We read, 'Smite the shepherd, and the sheep shall be scattered,' but here, somehow or other, the smiting of the Shepherd is not the scattering but the gathering of the flock. Here, somehow or other, the dead Shepherd has power to guard, to guide, to defend them. Here, somehow or other, the death of the Shepherd is the security of the sheep; and I say to you, the flock, that for every soul the entrance into the flock of G.o.d is through the door of the dying Christ, who laid down His life for the sheep, and makes them His sheep who trust in Him.

'OTHER SHEEP'

[Footnote: Preached before the Baptist Missionary Society.]

'Other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and they shall become one flock and one Shepherd.'--JOHN x. 16 (R.V.).

There were many strange and bitter lessons in this discourse for the false shepherds, the Pharisees, to whom it was first spoken. But there was not one which would jar more upon their minds, and as they fancied, on their sacredest convictions, than this, that G.o.d's flock was wider than G.o.d's fold. Our Lord distinctly recognises Judaism with its middle wall of part.i.tion as a divine inst.i.tution, and then as distinctly carries His gaze beyond it. To His hearers 'this fold,'

their own national polity, held all the flock. Without were dogs, a doleful land, where 'the wild beasts of the desert met with the wild beasts of the islands.' And now this new Teacher, not content with declaring them hirelings, and Himself the only true Shepherd of Israel, breaks down the hedges and speaks of Himself as the Shepherd of men. No wonder that they said, 'He hath a devil and is mad.'

During His earthly life our Lord, as we know, confined His own personal ministry for the most part to the lost sheep of the house of Israel. Not exclusively so, for He made at least one journey into the coasts of Tyre and Sidon, teaching and healing; a Syro-Phcenician woman held His feet, and received her request; and one of His miracles, of feeding the mult.i.tude, was wrought for hungry Gentiles.

But while His work was in Israel, it was for mankind; and while 'this fold,' generally speaking, circ.u.mscribed His toils, it did not confine His love nor His thoughts. More than once world-wide declarations and promises broke from His lips, even before the final universal commission, 'Preach the Gospel to every creature.' 'I, if I be lifted up, will draw all men unto Me.' 'I am the Light of the world.' These and other similar sayings give us His lofty consciousness that He has received 'the heathen for His inheritance, and the uttermost parts of the earth for His possession.' Parallel with them in substance are the words before us, which, for our present purpose, we may regard as containing lessons from our Lord Himself of how He looked and would have us look on the heathen world, on His work and ours, and on the certain issues of both.

I. We have here Christ teaching us how to think of the heathen world.

Observe that His words are not a declaration that all mankind are His sheep. The previous verses have distinctly defined a cla.s.s of men as possessing the name, and the succeeding ones reiterate the definition, and with equal distinctness exclude another cla.s.s. 'Ye believe not, because ye are not My sheep as I said unto you.' His sheep are they who know Him and are known of Him. Between Him and them there is a communion of love, a union of life, and a consequent reciprocal knowledge, which transcends the closest intimacies of earthly life, and finds its only a.n.a.logue in that deep and mysterious oneness which subsists between the Father, who alone knoweth the Son, and the only begotten Son, who being ever in the bosom of the Father, alone knoweth Him and revealeth Him to us. 'I know My sheep and am known of Mine; as the Father knoweth Me and I know the Father. They hear My voice and follow Me, and I give unto them eternal life.' Such are the characteristics of that relation between Christ and men by which they become His sheep. It is such souls as these whom our Lord beholds in the wasteful wilderness. He is speaking not of a relation which all men bear to Him by virtue of their creation, but of one which _they_ bear to Him who believe in His name.