Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. (2) But he that entereth in by the door is the shepherd of the sheep. (3) To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. (4) And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. (5) And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. (6) This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. (7) Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. (8) All that ever came before me are thieves and robbers: but the sheep did not hear them. (9) I am the door: by me if any man enter in he shall be saved, and shall go in and out, and find pasture, (10) The thief cometh not but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. (11) I am the good shepherd: the good shepherd giveth his life for the sheep. (12) But he that is an hireling: and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf catcheth them, and scattereth the sheep. (13) The hireling fleeth, because he is an hireling, and careth not for the sheep. (14) 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. (16) And other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice and there shall be one fold, and one shepherd.
I beg the Reader, at his entrance on this most blessed Chapter, that he will not overlook the double mention of one of Christ's precious names, as Jesus opened his discourse. Verily, Verily; or Amen, Amen. There is somewhat more in the word itself, than is generally supposed. Some have said, let us set our Amen to the Lord's words, if we hope Christ will set his to our salvation. But though it may be, and no doubt it is, highly proper to be able to set to our seal that God is true; and the general acceptation of Amen is not amiss, when from the heart man believeth unto salvation: yet it is equally proper, the truly spiritual Reader should have a yet higher apprehension of the Verily, or Amen of Christ. If he will consult what the Lord Jesus hath himself said on this point, when sending his solemn message, unto the angel of the Church of the Laodiceans, (Revelation 3:14.) he will there discover, that the Lord introduced the whole of his awful threatenings with the authority of this great Name. These things saith the Amen, the faithful and true witness. And his servant, the Prophet, commissioned by his authority, taught the Church, that whenever a child of God blessed himself in the earth, that is stood in need of blessings, and asked for them, they should be sought for in the God of truth; or, as the words may be rendered, shall bless himself in God, Amen, meaning Christ, Isaiah 65:16; John 14:6; 2 Corinthians 1:20; Ephesians 1:3. So that in the two Verilys, or Amen twice uttered, by Christ himself, at his entrance on this Chapter, Verily, Verily, I say unto you! it is as if this glorious Amen, this faithful and true witness, confirmed the whole of his discourse, both with his word, and with his oath. The Apostle, speaking of God the Father, in his Personal office in the Covenant, saith, that because he could swear by no greater, he sware by himself Hebrews 6:13. In like manner, God the Son, in his Personal office God-Man-Mediator, doth the same in his doubled Verily. In the first Amen, Jesus takes his glorious name; the Amen, the faithful witness. And in the second Amen, it becomes as his word and oath, confirming, and making sure all he saith. I pray the Reader not to lose sight of this, in all the Verilys of Christ, which he meets with in the whole of his divine discourses. The Lord Jesus hath been pleased to use the word nearly fifty times, as we read in what the three former Evangelists have recorded of his ministry. And a double Verily, as in this Chapter, in more than twenty instances as recorded by John. Well therefore may it merit our close attention.
But let us now enter upon the Lord's discourse in this Chapter. The general scope of which is, under the similitude of a sheepfold, to describe his Church, which his Father had given to him, as his flock; and himself as the Shepherd, under all the endearing characters of such an office. The Reader should recollect, that the chief treasure of the East, at the time of our Lord's appearing, and for ages before, consisted chiefly in flocks, and herds, and vines, and fig-trees, and corn, and the like; and all the riches of agriculture. And as our Lord availed himself upon every occasion, to raise subjects for discourse from the objects around, and from such things as his hearers were most familiarly acquainted with: that of a sheepfold seems to have been the one chiefly used by him, and his servants. Indeed not only Jesus takes to himself this character, but God the Father called him by that name: Zechariah 13:7. And the Church herself, catching the words from the Lord, invites the Lord Jesus to hear her as the Great Shepherd of Israel, from between the Cherubim. Psalms 80:1. And if the Reader wishes to have a most complete view of the Lord Jesus under this blessed office, he will find a whole Chapter, directed by the Holy Ghost in the ministry of the Prophet Ezekiel, to this one subject. Ezekiel 34:1
It should seem, by the manner in which Christ hath introduced his discourse, of a robbery, in an entrance into the sheepfold, in an improper way, that the Lord had in view the Scribes, which sat in Moses' seat, and assumed the office of teaching the people, unauthorized of God. Matthew 23:2; Mark 13:37. And it is of such the Lord again speaks in the 8th verse; of all that ever came before him were thieves and robbers: meaning all false shepherds and hirelings, who feed themselves but not the flock! Ezekiel 4:1 - Ezekiel 34:2
I must not indulge myself as I could wish, in entering into the several most interesting particulars, which the Lord Jesus hath here set before us under this beautiful similitude, of a Shepherd and his flock; as descriptive of himself and his Church. I must content myself with only calling upon the Reader to a few of the more prominent features of character by which Jesus hath set it forth. The Father is blessedly shewn by Christ in his Covenant-character, as the giver of this fold. Jesus delights upon every occasion to keep this in view to the Church. Thine they were, (saith Christ), and thou gavest them me. John 17:6. And in this Chapter, when speaking of the everlasting safety of his flock; he ascribes both the gift of his sheep, and their security in him to the Father. My Father which gave them me is greater than all; and none is able to pluck them out of my Father's hand. I and my Father are One. Christ declares himself to be the Great Shepherd of his sheep, both by speaking of himself, under this character, as entering in by the door; and twice in the course of his description of the office, calling himself the good Shepherd. John 10:14; John 10:14. See also Ezekiel 34:23; Isaiah 40:11; Hebrews 13:20; 1 Peter 5:4. And God the Holy Ghost is in my view very blessedly represented by the Lord Jesus, as opening the door of the sheep-fold to Christ, which he doth most effectually, when that gracious Lord opens the hearts of his people to receive Jesus, as it is here said, he calleth his own sheep by name and leadeth them out. And let it not be thought unsuitable or unbecoming to make application of the office of a Porter to God the Spirit, when using similitudes. Hosea 12:10. For if Christ calls himself, as he doth in this Chapter, the door, (John 10:9), there can be nothing improper in considering God the Holy Ghost, in that precious office of his, in opening to Christ as the Porter. Reader! pause over the review of the subject, as far as we have already gone. Behold! each of the glorious Persons of the Godhead, in their Covenant-offices, as here blessedly set forth, in reference to the Sheep-fold of Christ. Here is God the Father, giving the whole to Christ. Here is the Lord Jesus Christ, calling his Sheep his own by virtue of taking them for his own, and as the gift of the Father, before all worlds. Ephesians 1:4. And here is God the Holy Ghost, in his sweet office-work, in the same everlasting Covenant, opening to Christ for his entrance into his fold; causing the sheep to hear his voice, and to follow Jesus, that they may go in, and out, and find pasture.
Let us now observe some of the more prominent features of character, in relation to the fold. Jesus not only owns them, and calls them all by name; but hath given several strong and leading marks, by which his sheep are known and distinguished from all the goats of the world, and from every false resemblance which might appear, of goats in sheeps' cloathing.
And first, they are said to be the Sheep of Christ, given to him before the foundation of the world, when as Jesus under one of his well known office-characters or wisdom, saith, the Lord possessed me in the beginning of his way before his works of old, when I was set up from everlasting. And in the same moment that the Son of God in his Wisdom-character was set up, the Head and Husband of his Church, and the Great Shepherd of his Sheep; then must have been set up with him, and from him, and for him, his Church, his Spouse, his Sheep. For in none of those relations could he have stood; neither have had ability to have acted in the office, without the relative characters to have exercised such relations and offices towards. And hence in the same scripture, where the Son of God speaks of being thus set up from the beginning, he no less saith, that he was rejoicing in the habitable part of his earth, and his delights were with the sons of men. And this at a time, (or rather before time), when as yet Jehovah, in his threefold character of Persons had not made the earth, nor the fields, nor the highest part of the dust of the world. Proverbs 8:22-31. And I beg the Reader, before he proceeds further, to consult some at least, of those many blessed scriptures, which both confirm this precious truth, of the grace-union between Christ and his Church, before all worlds; and also of the going forth of all the Persons of the Godhead in the after acts of creation. Ephesians 1:4; Colossians 1:15-18; Ephesians 3:9-11; Genesis 1:26
Secondly. When those great leading truths are fully impressed upon the Reader's mind, I beg him to go on to notice, in relation to this Sheep-fold of Jesus, that it is a gathered fold, out of Nature's wild wilderness, chosen, fenced in, made separate, and distinct; from the everlasting love of God the Father, the apprehending union of God the Son, and the blessed grace, and anointing influence of God the Holy Ghost. For it is a point of infinite consequence to be observed, when giving to the Holy Three in One, the honor due to Jehovah's name; that as God the Father chose the Church in Christ before the foundation of the world, and God the Son betrothed the Church to himself from everlasting: Hosea 2:19. So God the Holy Ghost, in his gracious Covenant-office, respecting Christ and his Church, did equally manifest his everlasting love in the divine appointment, by anointing the head and members as one, revealing and making known to the Church the Messiah as God's anointed, many ages before Christ was born. And as Christ was thus anointed in this office and relation character to his Church; consequently God the Holy Ghost had an eye to the Church in this gracious act, and foreviewed the Church, and loved the Church in Christ, with an everlasting love, as the Church of Christ, and with proportioned love of the body, as he loved the glorious Head. The oneness and union in the divine nature of the whole Godhead prove this. John 17:23
Thirdly. It forms a most sweet, and precious part, in the contemplation of this subject of Christ and his Church, the Shepherd and his Sheep; that while distinguished as the fold is, by the electing love of God the Father, the redeeming love of God the Son, and the regenerating love of God the Holy Ghost; the whole Sheepfold is but one, however divided into distinct branches, whether Jew or Gentile, whether bond or free. So the Lord speaks in this very Chapter; when he saith there shall be one fold, and one Shepherd. And so he blessedly speaks elsewhere, when comforting his Church. My dove, my undefi1ed is but one; she is the only one of her mother: she is the choice one of her that bare her. Song of Solomon 6:9. Reader! do not lose sight of this. Christ's Sheepfold can be but one. Christ, the Husband of his Church, hath but one Bride. None can be added to his Church. None taken from it. The world's goats can never pass under his hands for sheep. No! neither goats in sheep-cloathing escape his eye. Here, in this world's wilderness, they may, and too often do, break over the fence, and mingle in the pastures of Christ's sheep. Indeed too often worry the Lord's sheep, and make them, as the Lord calls his oppressed ones, the flock of slaughter. Zechariah 11:4-7; Romans 8:36. But ere long, these things will forever cease. Jesus the Great Shepherd will come and cause an everlasting separation. Matthew 25:31 to the end. Pause over this lovely subject. Christ and his fold as one. Jesus calls them by every endearing name, in a way of distinction and delight. They are a little flock: but yet a numerous body, a multitude which no man can number. Compare Luke 12:32 with Revelation 7:9. They are black in their own esteem, but comely in the eyes of Jesus. Song of Solomon 1:5; Ezekiel 16:14. And elsewhere, the Lord calls them a beautiful flock. Jeremiah 13:20. And what can the imagination form to itself more beautiful than the Church, made up of a vast multitude, as first presented to her Husband, in his eternal mind before all worlds; then recovered out of her fallen and polluted time state, in her Adam-nature, in being washed from her sins in Christ's blood, and clothed in his righteousness; and finally presented by Jesus to himself, not having spot, or wrinkle, or any such thing, but holy and without blemish before him forever. Ephesians 1:4; Psalms 45:9-17; Ephesians 5:25 to the end.
I must not swell our observations on those verses any further. But otherwise, what a subject opens to our view in the contemplation of Jesus in the extensive office of a Shepherd? It is indeed endless. The personal knowledge Christ hath of every individual of his fold. How can it be otherwise, than that he must know them, when he hath received everyone of them at his Father's hands; their names written in the book of life; they are everyone of them married to his person, united to himself; yea, part of himself: He calleth them all by name. He hath died for them, shed his blood for them, become the Surety for them, cleansed them in his blood from all their sins, hath ascended for them to glory, is gone before them to take possession of his Mediator-kingdom in their name, is everlastingly appearing in the presence of his Father for them, and he hath promised to come again, and take them home to himself, that where he is, there they shall be also! Reader! under such precious views and assurances, can it be possible that Jesus can overlook, forget, and be regardless of each, and every individual of his fold, when his own glory is concerned in the event of their present and everlasting welfare? Yea, the very charge of his office, as Mediator and Shepherd, will not be fulfilled until he hath brought the whole home, and not an hoof left behind in that great day of God, when they must all pass again under the hands of him that telleth them? Reader, do not fail, in confirmation, to turn to the perusal of some of those sweet scriptures, such as John 17:2; Psalms 139:16; Isaiah 4:3; Daniel 12:1; Luke 10:20; 1 Corinthians 6:17; 2 Corinthians 5:15; Hebrews 6:20; John 14:3; Exodus 10:26; Jeremiah 33:13. Blessed and Almighty Shepherd of thy blood-bought flock! very sure I am of thy pastoral love and care. As the Great Shepherd and Bishop of our souls, thou wilt everlastingly be in thy diocese. Thou wilt feed thy flock like a shepherd. Thou wilt cause them to lie down in wholesome pastures. And, as thou hast said, thou wilt search, and seek out thy flock in the day (this time state of our wilderness dispensations), in which thou art among thy sheep, to bring again that which was driven away, and bind up that which was broken, and strengthen that which was sick. Yea, Lord Jesus, thou wilt seek me, even me, for I have gone astray like a sheep that is lost! But Jesus hath said, I must bring the other sheep which are not of this fold; thousands, and tens of thousands, which were not in the Jewish fold of the Old Testament, but of the Gentile fold, under both the Old and New Testament dispensation. Jesus must bring them. Why must my Lord do so? Because they are part of himself, they are the body of Christ, the Church the Father gave him, and purchased by his blood, and regenerated by the Holy Ghost. Hence Jesus must bring them all home, and they shall be for a crown of glory in the hand of the Lord, and a royal diadem in the hand of my God! Isaiah 62:3.