John, Chap. x. From the 11th to the l6th verses, inclusive.
11. I am the good shepherd: the good shepherd giveth his life for the sheep.
12. But he that is a 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 a 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.
This text is full of consolation; which in a precious parable setteth forth Christ our Lord, and teacheth what manner of person he is, what his works are, and what affection he has toward man. Nevertheless, it cannot be distinctly understood, by comparing together light and darkness, day and night; that is, a good and evil shepherd, as the Lord doth in this place. Ye have oftentimes heard that God hath instituted and ordained two sorts of preaching in the world: One is, when the word of God is preached, which saith, "Thou shalt have no other gods before me. Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal," &c. Ex. xx. It also threatens that he who doth not keep these precepts, shall die.
But that preaching doth justify no man. Although a man be thereby compelled to show himself godly outwardly, before men, yet notwithstanding, he is offended at the law in his heart, and had much rather there were no law. The other ministry of the word, is the gospel; which shows where is to be received that which the law requireth. It neither urgeth nor threateneth; but allureth men gently. It showeth them what they must receive and take, whereby they may become righteous: Behold, here is Jesus Christ! he directeth them. These disagree one with another, as much as to receive and give, to exact and reward.
This difference should be well understood and explained. To hardened and untractable men, who feel not the gospel, the law is to be preached; and they are to be urged till they begin to feel molified and humbled, and acknowledge their disease; then is the time to begin to preach the gospel. These two sorts of preaching were instituted and ordained by the Almighty: besides these there are others which were not ordained of God, but are traditions invented by men; ordained by the pope and his prelates, wherewith they have perverted the gospel.
These are not worthy to be called shepherds or hirelings; but they are those whom Christ calleth thieves, robbers, and wolves.
If we would guide men in the right way, it must be done by the word of God: if it be not done, we surely labour in vain. Christ treateth here of the second ministry of the word, and describeth of what sort it is: he maketh himself the chief, yea, the only shepherd: for he whom he doth not feed, remains unfed. Ye have heard that our Lord Jesus Christ, after his passion and death, was raised from the dead, and entered into immortality: not that he might sit idle in heaven, and rejoice with himself, but that he might receive a kingdom, and execute the functions of a governour and king; of which all the prophets, yea, and the whole scripture, treats at large.
We must continually acknowledge him to be our governour and ruler; neither must we think that he is idle in heaven, but that he doth from above govern and direct all things; who hath an especial care of his kingdom, which is the Christian faith; therefore it must needs be that his kingdom will flourish among us here on earth. Of this kingdom, we have elsewhere said, that it is so ordained, that we increase every day and become purer; and that it is not governed by any force or power, but by preaching alone; that is, by the gospel. This gospel cometh not from man, but it was brought by Jesus Christ himself; and afterwards put into the hearts of the apostles and their successors, that they might comprehend it, and speak and publish it.
Hereby is his kingdom governed, wherein he so reigneth, that all the power thereof consisteth in the word of God. Now whosoever shall hear and believe this, pertaineth to this kingdom. Moreover, this word is made so effectual, that it bringeth an abundance of all the good things which are necessary to man. For it is the power of God which is able to save every one that believeth; as Paul saith to the Romans; if thou believe that Christ died for thee, to deliver thee from evil, and cleave unto the word, it is certain that no creature is able to overthrow thee.
For as none are able to overthrow the word, neither shall any be able to hurt thee if thou trust in it. By the word thou shalt overcome sin, death, satan, and hell; and to that thou must flee, for in it thou shalt find peace, joy, and eternal life; and be made partaker of all the good things that are promised in the word.
Wherefore the government of this kingdom is marvellous. The word is published and preached through the whole world; but the power thereof is secret; it must be felt and tasted in the heart. We therefore of the ministry are able to perform nothing more, than to become the instruments through which our Lord
Christ openly preacheth the word; for he suffereth the word to be published abroad, that every one may hear it. But faith maketh us to feel it inwardly, in the heart; yea, it is the secret work of Christ, when one knoweth what is his duty, and is willing to do according to his divine will and pleasure.
That these things may be better, understood, we will now treat of our text, wherein Christ saith, "I am the good shepherd:" What is a good shepherd? A good shepherd, saith Christ, giveth his life for his sheep: and I leave my life for my sheep. Here the Lord declareth what his kingdom is, by the parable of the sheep. The sheep is of that nature, that it quickly knoweth the voice of its shepherd; neither followeth it the voice of another; but always cleaveth to its own, and seeketh help of him, not being able to help itself. The sheep cannot feed itself, nor preserve itself from the wolves; but is altogether dependent upon the shepherd.
Christ therefore bringeth the quality and nature of the sheep as a parable; and transformeth himself into a shepherd: whereby he showeth what his kingdom is: which consisteth in feeding his sheep; that is, miserable, needy, and wretched men, that have no help or counsel but in him alone. That we may declare this more plainly, we will quote a passage from Ezekiel: chap, xxxiv. "Should not the shepherds feed the flocks? why therefore do ye feed yourselves? Ye eat the fat, and ye clothe you with the wool; ye kill them that are fed; but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. And they were scattered, because there is no shepherd; and they became meat to all the beasts of the field, when they were scattered. My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth."
What he here saith should be particularly noticed. The meaning is, that he will have the weak, sick, broken, abject, and lost, to be strengthened, healed, cured, and sought after; not spoiled and destroyed. These things, saith he to the shepherds, ye ought to do; but ye have done none of them. Wherefore I myself,
(as he afterwards saith,) will deal thus with my sheep: "That which is lost, will I seek again; that which is driven away, will I bring again; and to that which is not well, will I prepare a remedy, and heal it." Here we see that the kingdom of Christ is such as pertaineth to the weak, diseased, and feeble; the preaching whereof is full of comfort; although we do not thoroughly feel our misery and weakness: if we did, we should forthwith run to him.
But how did those shepherds behave themselves? they ruled in rigour, and strictly exacted obedience to the law. Moreover, they added their own traditions; as they do also at this day; and if they be not kept, they cry out and condemn him that transgresseth them, so that they do nothing but urge more and more their own inventions. But this is not the way to feed and govern souls; Christ is not such a shepherd: for by such manner of feeding, none are helped, but the sheep are utterly lost. We shall now make some remarks upon the preceding passage of the prophet. First, he saith that the weak sheep are to be strengthened; that is, the consciences which are weak in faith, and have a sorrowful spirit, and are of faint courage, are not to be enforced. It must not be said unto them, thou must do this, thou must be strong; for if thou art weak thou art ordained to eternal punishment!
This is not the way to strengthen the weak.
Paul saith, Rom. xiv. "Him that is weak in the faith receive ye, but not to doubtful disputations." He likewise adds, Rom. xv. "We then that are strong ought to bear the infirmities of the weak." Wherefore they are not to be severely compelled, but comforted; that although they be weak, they may not despair, for they shall become stronger. Isaiah the prophet, spake of Christ in the following words: "A bruised reed shall he not break, and the smoking flax shall he not quench." chap. xlii. The bruised reed signifieth miserable, weak, and bruised consciences; which are so easily shaken, that they tremble, and sometimes lose their confidence in God. With these God doth not deal rigorously, but in a gentle manner; lest he break them.
The smoking flax, which as yet burns a little, and emits more smoke than fire, are the same consciences: they ought not to despair, for he will not utterly extinguish them; but will always kindle them, and more and more strengthen them. This, to him that truly knoweth it, is a great comfort. He that doth not gently handle weak consciences after this sort, doth not execute the office of a true shepherd. Afterwards the prophet saith, "That which was diseased, ye ought to have succoured." Who are those diseased ones? they who in their manner of living, and their outward works, have certain diseases and vices. The first pertaineth to the conscience when it is weak; the other to the manners or condition of life; as when one is carried with a wilful mind, and a wayward disposition; and by wrath and evil doings offend; as even the apostles sometimes did.
Such as are so vicious in the sight of men, that they are even an offence to others, God will not have rejected and despaired of; for his kingdom is not of such a nature that the strong and whole only should live therein, but Christ is placed in it that he may take care of such as are weak and helpless. Sometimes we are so weak and sick, that we almost despair of being subjects of this kingdom: but the more we feel our disease, so much the more we must strive to come to him; for he is always ready to heal us. If we are weak and oppressed, and in great affliction, we have more reason to go to Christ; acknowledging ourselves sinners, that he may help and justify us: for the greater our disease is, the more needful it is for us to be healed.
Christ requireth these things of us, and allureth us to come to him boldly and cheerfully. Others who are not such shepherds, think they make men righteous, if they exact much of them, and urge them much; whereby they only make those who are evil, worse: as the prophet saith, "The broken have ye not bound together." To be broken, is, as when one has a leg broken, or a wound inflicted somewhere else; that is, when a Christian is not only so diseased and weak that he stumbleth, but also runneth into such great temptations that he breaketh some part, and even denieth the gospel, after the manner of Peter; who forswore
Now if any one should so stumble, that he was compelled to go back, and be utterly cast down in mind, we must not yet cast him off; as though he would never more pertain to the kingdom of Christ. We must leave Christ's property to himself; that his kingdom may remain mere mercy and grace; whose desire is to help them only that are grieved with their calamity and misery, and greatly desire to be delivered from it: that his kingdom may altogether abound with comfort, and he be the gentle shepherd that provoketh and allureth all who come to him.
And all this is done by the gospel; whereby the weak are to be strengthened, and the sick healed.
This word is sufficient for all the distresses of conscience; giving abundant comfort to all, though they be ever so great sinners. Christ therefore alone is the good shepherd; who healeth all sorts of diseases, and helpeth them that are fallen. He that doth not, is not a shepherd. The prophet thus remarks: "Ye have not brought again that which was driven away." What is that which was driven away? The despised soul that is so scorned and contemned, that whatsoever
Christian doctrine is bestowed upon it, is thought to be in vain. Yet Christ will not suffer it to be dealt with in a harsh manner: his kingdom is not compassed with so straight bounds, that only the strong, whole and perfect, flourish therein; for this pertaineth to the heavenly life to come; but in this kingdom, only grace and mercy must abound.
As God promised to the children of Israel; Ex. iii. That he would bring them to a land flowing with milk and honey. The prophet concludeth; "The lost have ye not sought." That is lost which seemeth to be condemned; of the return whereof there is scarcely any hope: of which sort in the gospel were publicans and harlots; and at this day, they who have not a spark of godliness, but are untractable and unruly. Notwithstanding, these are not to be left, but means should be used, that at the last they may be reclaimed and brought into the right way. Which Saint Paul ofttimes did; as when he delivered two of this sort to satan: 1 Tim. i. "I have delivered them unto satan, that they may learn not to blaspheme." And again he saith, 1 Cor. v. "To deliver such a one unto satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord
These he cast off as condemned; yet he did not despair of them. Christ should be preached, as rejecting no man, although he be weak: but that he willingly receiveth, comforteth, and strengtheneth every one; so that he always appeareth to be the good shepherd. Therefore it comes to pass, that men willingly resort to him, and that there is no need to compel them. The gospel so allureth and maketh them willing, that they come with love and pleasure, and with all boldness; whereby their love to Christ is increased, so that they do every thing willingly, who before were to be urged and compelled. If we be compelled, we act grudgingly and unwillingly, which God abhorreth.
When we perceive that God dealeth so lovingly and gently with us, our hearts become ravished, so that we cannot stay ourselves, but are constrained to run unto him, leaving all other things for his sake. Consider how great an evil it is, when one judgeth another. The kingdom of Christ, as we have heard, is so ordained, that it healeth and justifieth only sick and miserable consciences; wherefore those who have regard only to the strong and whole are much deceived. It is great and effectual knowledge whereby Christ is known. It is grafted in us by nature, to be altogether evil and wicked; yet notwithstanding we would have every one honest: we earnestly regard strong Christians; not looking to the sick and weak, thinking them not to be Christians; though we ourselves at the same time exceed them in wickedness.
The cause of this is our corrupt nature, and our blind reason; which would measure the kingdom of God by our own judgement: whereby we think those things unclean before God, which seem unclean to us; but this opinion must be removed from our minds. It will be said, alas! what will become of me if all
Christians must be whole, strong, and godly? When shall I attain those things? In this manner thou wilt bring thyself into such a perplexity, that thou shalt not attain unto true comfort and joy. Thou must be so affected, that thou wilt say, most gracious Saviour, although I find myself altogether weak, and diseased, and in a wretched state. yet I will not cast off my hope, but will flee unto thee, that thou mayst succour me; for thou only art the true shepherd; wherefore I will not despair, nor be discouraged, although I come void of works.
We must be diligent, that we may become wise and know Christ. In his kingdom only the weak and diseased are conversant; it being, as it were, a mere hospital, in which only the sick and feeble lie, of whom a care must be taken.
But few men have this knowledge, for it is not easily attained; it is even sometimes wanting in them who have the gospel and spirit. Some men look into the scripture, which setteth forth the kingdom of Christ, affirming it to be precious; nevertheless they pay but little attention to the signification of the words therein contained, neither do they perceive that true wisdom is hidden therein, which far excelleth our wisdom.
Christian wisdom does not consist in seeking the company of those that are accounted wise and skilful, and to make mention, and talk of them; but to be occupied among the unwise, and those that lack understanding, that they may forsake sin and foolishness, and embrace righteousness, and sound understanding. Therefore it appeareth that Christian wisdom doth not consist in lofty looks, and seeing ourselves in things high and wise, as in a glass, but that we look to those things which are below, and mark that which is humble. He that knoweth these things, let him give thanks to God; for by this knowledge he is able to prepare and apply himself to every thing that shall take place in the world. But ye shall find many, yea, even among those that preach the gospel, who are not thus far enlightened.
Heretofore we have been taught that none must come to Christ, till he be altogether clean; thou must therefore forsake this opinion, that thou mayst attain to true understanding, and know Christ aright; as the true and good shepherd. He compareth the good shepherd with the evil, or hireling, in the following passage:
"The good shepherd giveth his life for the sheep. 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. The hireling fleeth, because he is an hireling, and careth not for the sheep."
It is true, indeed, that Christ is the only shepherd: the name of Christ belongs to him alone; yet he communicates the same to us, that we may be called
Christians. In the same manner, although he be the only shepherd, yet he imparteth the same name to those that be of the ministry. Matthew likewise forbiddeth our calling any man father on earth; for one is our Father, which is in heaven. (Chap, xxiii.) Notwithstanding, Paul calleth himself the father of the Corinthians, when he saith; "In Christ Jesus I have begotten you through the gospel." (1 Cor. iv.) Therefore it seemeth as though God alone would have the name of father; and at the same time granteth the same name to men, that they also may be fathers; howbeit, not of themselves, but by Christ: even as we are called Christians; not that we have any thing of ourselves, but that all things are given us through Christ.
Christ saith, moreover, "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,"
&c. This surely is a hard saying; that they which preach the gospel, and strengthen and heal the sheep, should at last suffer them to be caught and torn, in pieces: while they themselves flee away, when the sheep have the most need of help. As long as the wolves do not appear, they do their duty carefully and diligently; but as soon as the wolf appears, they immediately leave the sheep. If they have fed them well and made them fat, strong and whole, they are the better liked by the wolves.
But what is the hidden meaning of this parable? The meaning of Christ is this; in my kingdom, (which consisteth in nothing else, but strengthening the weak, healing the sick, and encouraging the faint hearted,) the holy cross shall not be wanting. When it is preached that Christ only, whose silly sheep we are, hath the care of us, strengtheneth, healeth, and helpeth us, that our own strength and works are of no importance, the world cannot abide it: so that it is a natural consequence for the gospel to bring the cross with it; inseparably accompanying it; and he that will unfeignedly profess it before the world, must expect to bear persecution. This being the case, it is not difficult to perceive the difference between the true shepherds and the hirelings.
The hireling preacheth the gospel as long as he is reported among men to be learned, godly, and holy. But when he is reproved, or called a heretick and wicked man, or requested to make a recantation, he either recanteth or leaveth the flock without a shepherd: their case then becomes worse than it was before.
What doth it avail the sheep, even if they were well fed before? If they were true shepherds, they would lose their lives rather than leave the sheep to the jaws of the wolves; and would be ready to offer their neck to the axe for the sake of the gospel.
They therefore are not good shepherds, who preach the gospel that they may thereby obtain honour and riches; without doubt these are hirelings, who seek their own glory even in sound doctrine, and in the word of God. Wherefore they abide no longer than they receive honour, praise, and benefit thereby. As soon as the wolf cometh, they go back, deny the word, and flee away; leaving the sheep, earnestly seeking for pasture and their shepherd, that he may keep them from injury: but the good shepherd never leaveth his sheep in time of danger, but always remains with them to strengthen and defend them.
These things may happen to us in some future time; we may be beset in the same manner. Then the preachers will shut their mouths and provide for their safety by fleeing away; the sheep shall be dispersed; one will be carried this way, and another that; God grant that some of them may stand valiantly in defence of the gospel, and spend their blood, if the case so require, in delivering their sheep! Thus Christ hath described the hirelings in their true colours; who thus saith; "I am the good shepherd, and know my sheep, and am known of mine."
He speaketh here of the peculiar duty that belongs to himself: I know my sheep, saith he, and they likewise know me. Christ knoweth us to be his sheep, and we know him to be our shepherd.
He knoweth us to be weak and diseased; but even those that are he doth not cast off, but taketh care of them, and healeth them; though they be so diseased that all the world think they are not his sheep; and indeed this is the knowledge of the world. But Christ doth not know them after this manner; neither doth he greatly regard what manner of sheep they are, but considereth whether they belong to his fold. Those therefore are true shepherds, who, following Christ, know their sheep, and protect them from danger.
My Father knoweth me, saith Christ, but the world knoweth me not.
Therefore, when the hour shall come that I shall die an ignominious death upon the cross, all with one voice will cry out, was this the Son of God? he must needs be a condemned man, and given up to satan both soul and body. But my Father will say after this sort; this is my well beloved Son, the King and Saviour of mankind. If I were in the midst of hell, or in the jaws of satan, I should come out again, for the Father will not forsake me. Likewise I know my sheep, and they know me: they are certain that I am a good shepherd; therefore they come to me for succour. They cleave to me, knowing that they are subject to manifold infirmities and diseases; and knowing that I would have such resort to me.
"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." Some, in explaining this passage, say, before the latter days, the whole world shall become Christians; this is a falsehood forged by satan, that he might darken sound doctrine; that we might not rightly understand it. Beware therefore of this delusion. As soon as the gospel was published, it was preached to the Jews; and they were the sheepfold. But he saith that he hath other sheep also, which are not of this fold, which he must gather together; whereby he showeth that the gospel must be preached to the Gentiles, that they also may believe in Christ; that of the Jews and Gentiles may be made one church. This was performed by the apostles, who preached the gospel to the Gentiles, and brought them to the true faith.
Thus there is one body, one church, one faith, one hope, one love, and one baptism; which continueth at this day, and shall continue to the end of the world.
Therefore do not believe that all men shall have faith in Christ; for the cross must always be borne by us; the greater part being of the class that persecute
Christians. The gospel must be continually preached, that always some may be brought to Christianity. Thus we close, having given a compendious exposition of the text.