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First Baptist Church Leominster iconFirst Baptist Church Leominster

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And in 1 Timothy 3 he lays out the requirements for elders and deacons and then he also records it and actually an ancient
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Proto -Christian hymn about Jesus toward the end of the chapter. 1 Timothy chapter 3, 1
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Timothy chapter 3, the saying is trustworthy if anyone aspires to the office of overseer he desires a noble task therefore an overseer must be above reproach the husband of one wife sober -minded self -controlled respectable hospitable able to teach not a drunkard not violent but gentle not quarrelsome not a lover of money he must manage his own household well with all dignity keeping his children submissive for if someone does not know how to manage his own household how will he care for God's church he must not be a recent convert or he may become puffed up with conceit and fall into the condemnation of the devil moreover he must be well thought of by outsiders so that he may not fall into disgrace into a snare of the devil deacons likewise must be dignified not double -tongued not addicted to much wine not greedy for dishonest gain they must hold the mystery of the faith with a clear conscience and let them also be tested first then let them serve as deacons if they prove themselves blameless their wives likewise must be dignified not slanderers but sober -minded faithful in all things let deacons each be the husband of one wife managing their children and their own households well for those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus I hope to come to you soon but I am writing these things to you so that if I delay you may know how one ought to behave in the household of God which is the church of the
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Living God a pillar and buttress of the truth great indeed we confess is the mystery of godliness he was manifested in the flesh vindicated by the
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Spirit seen by angels proclaimed among the nations believed on in the world taken up in glory let's pray
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Lord God we thank you for this passage and we thank you that it gives such clear instructions to the church as to how we ought to behave in the church and we thank you
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Lord for qualified men qualified leaders who serve your body we thank you
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Lord for how you preserve your body how you protect your body and we pray Lord that you would always keep our church in line with what the
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Scriptures proclaim and Lord God as we now open up the Word of God we pray that you would open our hearts to receive the truth that we would see what the
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Scriptures say concerning you the Good Shepherd help us Lord to apply these truths help them help us to live these truths out in our day to day walks and Lord we thank you that you are the
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Good Shepherd that you care for the sheep that you care for the church we pray
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Lord that we would honor you now as we lift up the word thank you Lord in Jesus name amen amen
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I'm always feeling somewhat pressured on these first Sundays of the month with the time constraint but during summer you know we're an hour earlier we got a little bit more time before lunch and so that that helps us a little bit let's turn in our
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Bibles to John chapter 10 and today we want to address Lord willing verses 11 through 21
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John 10 verses 11 through 21 and this is the second
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Lord's Day on which we will give attention to this passage which says forth the Lord Jesus said that as the
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Good Shepherd last week we considered verses 1 through 10 and there we read of two illustrations that the
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Lord gave before the crowds not cords crowds spellchecker of Jerusalem the first illustration was in verses 1 through 5 in which he declared that the true shepherd a true shepherd of the sheep enters the sheepfold through the door to the sheepfold the doorkeeper allows his entrance in order for him to call forth his sheep and then the shepherd of the sheep is set in contrast in that first illustration to a thief and a robber who comes up comes in some other way other than the door to the sheepfold and Jesus declared his sheep within the sheepfold will only follow their shepherd for they know him they hear recognize only his voice and they flee from anyone else who is not their true shepherd they refuse to follow the stranger for they do not know the strangers voice.
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Now the second illustration is in verses 7 through 10 in which
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Jesus declared that he was the door to the sheepfold or perhaps better gate but most translations have door to the sheepfold and it's through Jesus himself as the door sheep initially come to salvation and then in this illustration it has the sheep going in and out of the sheepfold through the door and so here in this illustration
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Jesus when he declared that he was the door and the door the sheep he was declaring that he was the exclusive way of entrance of sheep into God's flock he's the only way of salvation for people
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Jesus he's the door and so the sheep find life even life more abundantly to coming on to him and it's his desire for them that they be secure he watches over them but in contrast to him the pretender the shepherd pretender the thief only desires and purposes to steal and to kill and destroy the sheep.
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Now it's clear to us as we read these first 10 verses that Jesus was referring to himself however if you look closely at the words other than him declaring that I am the door he really did not declare directly that he was the shepherd in verses 1 through 5 now clearly you know we recognize him as such the
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Christian reading these verses know it's true but Jesus actually spoke indirectly in the third person regarding the true shepherd of the sheep but this indirectness changes to the direct and forthright claim that we read in verse 11 where Jesus declared
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I am the good shepherd. So let's read verses 11 through 20 actually 21 and then we'll consider the meaning and implications of our
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Lord's words. Jesus said I am the good shepherd the good shepherd gives his life for the sheep but a hireling he who is not the shepherd one who does not own the sheep sees the wolf coming and leaves the sheep and flees and the wolf catches the sheep and scatters them.
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The hireling flees because he is a hireling and does not care about the sheep. I am the good shepherd and I know my sheep and am known to my own as the father knows me even so I know the father and I lay down my life for the sheep and other sheep
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I have which are not of this fold them also I must bring and they will hear my voice and there will be one flock and one shepherd.
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Therefore my father loves me because I lay down my life that I may take it again no one takes it from me but I lay it down of myself.
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I have power to lay it down I have power to take it again this command
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I have received from my father. Therefore there was a division again among the
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Jews because of these sayings and many of them said he has a demon and is mad why do you listen to him and others said these are not the words of one who has a demon can a demon open the eyes of the blind and that's of course what he did in John chapter 10 he gave sight to a man who had been born blind.
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Now we want to first consider the meaning of these verses we'll work through them and attempt to clarify and describe what is being expressed and then we'll conclude
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Lord willing identifying several important doctrines or teachings that are illustrated or set forth in this passage.
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And so in verses 11 through 16 we first read of the qualities of the
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Good Shepherd and in verse 11 we have the character of the Good Shepherd we read the words of our
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Lord I am the Good Shepherd and the Good Shepherd gives his life for the sheep.
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And this statement actually has two parts the first is Jesus's declaration of his identity and the second declares what he does as the
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Good Shepherd and so Jesus's declaration of his identity
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I am the Good Shepherd. Now again whereas verses 1 through 5 in verses 1 through 5
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Jesus described the nature and quality of the Good Shepherd here the Lord forthrightly identifies himself as the
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Good Shepherd he didn't do so earlier. Jesus referred to himself as the
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Good Shepherd not only to compare and contrast himself with bad shepherds ruling his people as demonstrated in the manner they treated that man in John chapter 9.
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Jesus referred himself as the Good Shepherd to declare his supreme care and concern for his people in other words his sheep.
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As one indicated the title Good Shepherd and that's the Greek phrase by the way that you notice
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I don't know if I should take time doing this but the Greek words hopoinine that that is a definite article the in front of shepherd and then the second word also has a definite article ho kalos the shepherd the good one and that's expressed that way for a point of emphasis.
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So the title Good Shepherd is a declaration that Jesus is the shepherd par excellence. This declaration is not only intended to contrast
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Jesus with the bad shepherds of the Jewish authorities in chapter 9 but also serves as a fulfillment of the long -awaited shepherd promised in the
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Old Testament. We talked about that last week particularly Ezekiel 34. Jesus's words fulfill what
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God promised to the prophet Ezekiel, I myself will tend my sheep and have them lie down I will shepherd the flock with justice.
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And in this sense the shepherd is good for he's not only the one shepherd my servant
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David but he's also the ideal shepherd matching the superb quality of the promised shepherding.
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Now as we said last week that the Lord Jesus claimed to be the Good Shepherd itself was a claim to deity,
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Jesus Christ is God. Jesus is God for God is the true
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Good Shepherd of Israel and you find that in quite a number of places in the Old Testament.
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For example in Jeremiah 23 verses 3 and 4 here's the language of God as a shepherd over his flock his people.
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Then I will gather the remnant of my flock out of all the countries where I have driven them and I will bring them back to their fold and they shall be fruitful and multiply and I will set shepherds over them who will care for them and they shall fear no more nor be dismayed neither shall any be missing declares the
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Lord. Here the Lord is set forth as a shepherd brings his people back to his fold sets under shepherds over them to care for them and it's really a prophecy of replacing the current
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Jewish leadership with the Apostles that's why there were 12 Apostles there were 12 tribes of Israel and Jesus took the authority of the
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Jewish leaders the Sanhedrin that ruled over Israel and he entrusted the care of that of his sheep to his 12
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Apostles. He gave them that kingdom over which they were judges as it were and so God declares that he's a shepherd gathering a scattered flock returning them from spiritual exile we would argue not just a mere physical return placing them under the care of under shepherds and that's basically what elders are in the
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New Testament under shepherds to the chief shepherd Jesus. We also read of the
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Psalmist addressing God as shepherd this is a little more clear give ear O shepherd of Israel now this is the
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Psalmist addressing God and refers to him directly shepherd of Israel you who lead
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Joseph like a flock you who dwell between the cherubim shine forth before Ephraim, Benjamin, Manasseh stir up your strength and come and save us restore us
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O God cause your face to shine and we shall be saved Psalm 80. And then of course we have the familiar declaration of King David in Psalm 23 the
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Lord is my shepherd God is the shepherd of his people and David declared
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I shall not want in other words he'll never be in need because he's got
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God as his shepherd who will feed him and protect him and provide for him. A passage that speaks of Jesus Christ as God and as the promised
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Messiah as a good shepherd is Isaiah 40 verses 1 and following and we preached through this several years back and you remember
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Isaiah 40 begins what's called the book of consolation in Isaiah where the judgment passages of judgment kind of end with chapter 39 and then there's wonderful passages regarding salvation and the coming of Christ from Isaiah 40 all the way through Isaiah 66 although there's judgment passages interspersed and so Isaiah 40 speaks of God's promise of salvation to his people through the coming
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Messiah and you'll notice as we read this you who are familiar with the word somewhat you'll recognize some of these words were quoted by John the
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Baptist therefore being applied to Jesus directly and then we would argue it's a prophecy of Jesus as the
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Good Shepherd as well. Comfort yes comfort my people says your God speak comfort to Jerusalem cry out to her that her warfare has ended that her iniquity is pardoned for she has received from the
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Lord's hand double for all her sins talking about salvation after exile.
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The voice of one crying in the wilderness that'd be John the Baptist prepare the way of the
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Lord make straight in the desert a highway for our God every valley shall be exalted every mountain and hill brought low the crooked places shall be made straight the rough places made smooth and the glory of the
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Lord shall be revealed and all flesh shall see it together for the mouth of the Lord is spoken the voice said cry out he said what shall
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I cry and so John the Baptist was to prepare the way of the King coming in improve the road system so the
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King can come in quickly through his tour and it's a reference to the Lord Jesus coming of course as King as Lord into Israel and the preparation that John the
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Baptist was making known of course was repentance from sin with view to the coming kingdom and so the question cry out or the command cry out what do
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I cry out all flesh is grass and all its loveliness is like the flower of the field the grass withers the flower fades because the breath of the
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Lord blows upon it surely the people are grass the grass withers the flower fades but the
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Word of our God stands forever and then we have this pronouncement to Zion the people of God not a literal city of Jerusalem but the place where the people of God dwell the heavenly
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Zion you who bring good tidings get up onto the high mountain high mountain would be an emblem of a great kingdom
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Oh Jerusalem you who bring good tidings that would be the gospel lift up your voice with strength lift it up be not afraid say to the cities of Judah behold your
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God and behold the Lord God shall come with a strong hand and this is a shepherd by the way his arm shall rule for him behold his reward is with him and has worked before him and here it is he'll feed his flock like a shepherd he'll gather the lambs with his arm and carry them in his bosom and gently lead those who are with young and that's a prophecy of King Jesus coming to save his people his sheep as it were.
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One other passage we may cite where God is set forth as the shepherd of his people is
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Hebrews 13 and here we have a reference to the everlasting covenant that was declared or made between the three persons of the
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Trinity even before creation. Now may the God of peace who brought up our Lord Jesus from the dead that great shepherd of the sheep there it is through the blood of the everlasting covenant make you complete in every good work to do his will working in you what is well pleasing in his sight through Jesus Christ to whom be glory forever and ever.
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Now there specifically God the Father is described as a great shepherd of the sheep and so when
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Jesus declared I am the good shepherd he was asserting not only that he was the promised shepherd the
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Messiah who had come to shepherd his people but in a subtle manner he was also declaring he was the very
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God of Israel he was the shepherd of Israel. God the Father is the shepherd the
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Messiah is the shepherd but Jesus himself has declared to be God as well.
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Now some may react to that pastor you're sure reading into that that's quite a stretch it is not patently obvious however to confirm this is the case one only need to consider the manner in which our
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Lord made this expression he declared I am the good shepherd and I capitalized of course the verb am
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I am the good shepherd, the Greek words we've seen this before in John's Gospel Ego, Ego is the first personal pronoun in Greek I, Ego is the verb to be
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I am, I am again the shepherd the good one the good shepherd and this is the fifth of seven declarations of I am by Jesus in John's Gospel and by this statement the readers now those who heard him may not have recognized it they suspected what he was claiming but they didn't really accuse him until we get into John chapter 11 but he was claiming to be the
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God who the burning bush who revealed himself to Moses, Jesus Christ is the
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Jehovah of the Old Testament the triune God is Jehovah and Jesus Christ here is asserting
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I am and so Jesus identified himself as God as the good shepherd of Israel as well as the
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God I am according which is a parallel to Exodus 3 14 and when
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God declared to Moses, Moses says you sent me to Egypt who am I going to tell them that sending me and God said tell them that I am sent you and that was
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Hebrew of course but when it was translated into Greek the Septuagint into the 2nd century
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BC the translation was Ego Emi all right I am and so it's a declaration of Christ deity now what does
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Jesus what Jesus does as a good shepherd is set forth the good shepherd gives his life for the sheep our
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New King James Version reads the good shepherd gives his life for the sheep the better translation is the
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ESV in this case the good shepherd lays down his life for the sheep there's a nuance of meaning there but it's important it was actually of course rather uncommon for a shepherd to die in defense of his sheep in the ancient world as one wrote this must have been a fairly rare occurrence among Palestinian shepherds but for Jesus it is the characteristic thing this is what the good shepherd does it is that for which the metaphor is chosen the great act of care for the sheep which is impressing on his hearers by this figure is that of laying down the life and moreover when the
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Palestinian shepherd did die in defense of his sheep that was an accident he planned to live for them not die for them with Jesus however death for the sheep was the set purpose there is an element of voluntary acceptance of death in the expression layeth down his life which ought not to be missed this was the whole point this was his service at the good shepherd and so this statement of Jesus is his declaration of what makes this good shepherd good it's the dedication and commitment for the well -being of his sheep he lays down his life for the sheep.
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Now again historically speaking we would understand a good shepherd would be one that would be willing to lay down his life for the sheep
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David was that way he fought a bear fought a lion to defend his sheep for the sheep would be very vulnerable if the shepherd died would not protect them rather the shepherd would be willing to die in the care and protection of his flock but Jesus is saying something more than he was just willing to lay down his life
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Jesus speaks of actually doing so and by doing so he would be saving his sheep from that which threatened them as one rightly declared in the context of the gospel the language is loaded when
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Jesus explains that the shepherd lays down his life the referent can only be to his sacrificial death on the cross this applied interpretation is not derived from the
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Old Testament or any other source its background is the cross of Christ which in narrative time is still in the foreground in other words as the narrative story is unfolding in John 11 it's still in the future yet the cross of Jesus this is made all the more clear when it's described as being for the sheep in other words on behalf of the sheep a preposition that don't denotes purpose so the
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Good Shepherd gives his life for the sheep in order to secure their safety it speaks of a noble purpose and full commitment for the well -being of his sheep the imagery of the shepherd confers know the noble and courageous character of the
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Good Shepherd Don Carson described the noble work of this shepherd many people in the industrialized
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West and then he gives the exception to the Australians are inclined to think of shepherds as sentimental beings perhaps somewhat effeminate with their arms full of cuddly lambs and the
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English adjective good does nothing to dissuade us from these misconceptions but the shepherds job was tiring manly and sometimes dangerous the word
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Kalos that's the Greek word for good suggests perhaps nobility of worth the noble shepherd or the worthy shepherd elsewhere
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Jesus is said to be the true light the true vine the true manna and so forth always with reference to a temporal and perhaps failed type the expression serves to identify him as the genuine entity entity with roots in eternity here however
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Jesus is not contrasting himself with temporal types successful or otherwise but with hired hands who have no real attachment to the sheep and over against their deep self -interest he is the noble shepherd he genuinely cares for his sheep with the intention to lay down his life to secure their well -being.
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Now in verses 12 and 13 we have this introduction of this character the hireling earlier we saw a thief and robber described but this is different this is the hireling in other words a young man who had been hired to guard the flock and so to show forth the noble calling and purpose of the good shepherd our
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Lord contrasts him with this hireling someone who does not own the sheep one who's more concerned for himself than for the sheep.
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Verses 12 and 13 but a hireling he who is not the shepherd one who does not own the sheep sees the wolf coming and leaves the sheep and flees and the wolf catches the sheep and scatters them the hireling flees because he is a hireling and does not care about the sheep.
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So a hireling flees the sheep leaving them vulnerable to the wolf earlier
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Jesus spoke of a thief and a robber who only sought to exploit the sheep for their own ends the hireling however is not a thief he is simply a hired watchman for the sheep.
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Now whereas the thief and robber could be viewed as Jesus referring to the corrupt Jewish leadership there may be no parallel intended for the hireling and as we pointed out last week when you have an illustration you should avoid reading spiritual meaning into every word or every character unless it's pretty obvious indicated in the passage itself there may be no parallel intended by Jesus with reference to the hireling.
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The point is that the good shepherd truly cares for a sheep for they belong to him the sheep belong to him and he genuinely and sincerely cares for their well -being whereas others would only care in a measure and allow them to be ravaged by another the wolf the good shepherd will not permit this to happen he cares for them.
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However there may be an allusion to false teachers by the term wolf in the
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Sermon on the Mount in the synoptics not in John's gospel but in the synoptics Matthew, Mark, and Luke we read in the
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Sermon on the Mount particularly Matthew and Luke, beware false prophets who come to you in sheep's clothing but inwardly they are ravenous wolves.
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So there the metaphor clearly is to false teachers you'll know them by their fruits and then the
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Apostle Paul warned the elders at the church at Ephesus about wolves who were false teachers this is instruction to pastors to elders take careful attention to yourselves and to all the flock that the church at Ephesus in which the
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Holy Spirit has made you overseers to care for the church of God in other words to pastor the church which he obtained with his own blood for I know that after my departure fierce wolves will come in among you not sparing the flock and from among your own south from among the elders will arise men speaking twisted things to draw away the disciples after them.
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There may be an illusion in the image of the wolf to false teachers but maybe not.
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Now in verses 14 through 16 we see the relation between the Good Shepherd and his sheep our
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Lord identified himself once again as the Good Shepherd he repeated himself in speaking of his intimate knowledge of his people his sheep.
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Jesus said I am the Good Shepherd I know my sheep am known by my own as the
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Father knows me even so I know the Father I laid down my life for the sheep other sheep
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I have which are not of this fold them also I must bring they will hear my voice there will be one flock and one shepherd.
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So first we read the shepherd and sheep know one another in verse 14 I am the
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Good Shepherd and I know my sheep now this is a full and intimate knowledge that he has for each one of his sheep as well as a sheep collectively as his flock as individuals but collectively.
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I really appreciated J .C. Ryle's application here like a
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Good Shepherd Christ knows all his believing people their names their families their dwelling places their circumstances their private history their experience their trials with all these things
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Jesus is perfectly acquainted there's not a thing about the least and lowest of them with which he is not familiar the children of this world may not know
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Christians and may count their lives folly but the Good Shepherd knows them thoroughly and wonderful to say though he knows them does not despise them amen.
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Like a Good Shepherd Christ cares tenderly for all his believing people he provides for all their wants in the wilderness of this world and leads them by the right way to a city of habitation he bears patiently with their many weaknesses and infirmities thank the
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Lord and does not cast them off because they are wayward erring sick foot sore or lame he guards and protects them against all their enemies as Jacob did the flock of Laban and of those that the father has given him he will be found at last have lost none he's a
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Good Shepherd the Lord knows his sheep he lays down his life for them and of course he did once for all when he died upon the cross on their behalf he had seen that their sin had threatened them with everlasting damnation and so he stepped forward to bear their sin in his own body dying on their behalf for their eternal benefit and when he saw that nothing would deliver a sheep from their certain death and damnation there was nothing to deliver them from the power of the devil wielded over them and the death sentence laid upon them he stepped forward and bore their punishment his sheep are forever saved because the
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Good Shepherd laid down his life for them but not only does the
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Shepherd know his sheep the sheep know the Shepherd the sheep know him Jesus said
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I am the Good Shepherd I know my sheep and am known by my own as one wrote
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Matthew Henry he observes them with an eye of favor and they observe him with an eye of faith
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I like that Christ knowing his sheep is put before knowing him for he knew and loved us first that's why it was listed first he knows us we know him he loved us first didn't he 1st
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John 4 19 and is not so much our knowing him as our being known of him that he is our happiness yet it is the care of Christ's sheep that they know him know him from all pretenders and intruders they know his mind they know his voice they know by experience the power of his death
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Christ speaks here as if he gloried and being known by his sheep and thought their respect and honor to him and so he knows his people intimately fully perfect perfectly they know him intimately but in part only and imperfectly nevertheless their knowledge of him is real assuring and comforting their knowledge of him is in the realm of faith in what they have been taught regarding him he was revealed has revealed himself to them through his works at Providence and through the illumination the
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Holy Spirit provides of him to his people and I came across this passage of John Owen of how the
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Holy Spirit comforts the Lord's people by reminding them of the promises that are in Christ on their behalf one of the chief ministries of the
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Holy Spirit to the people of God is to make Jesus Christ known to them in times of trial and trouble the sheep know him so John Owen wrote of the ministry of the
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Holy Spirit working powerfully it's actually in a number of chapters in his second volume on communion with the
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Holy Ghost which was incredible read these are Owen's word and this is his that is the
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Holy Spirit this is his work to the end of the world to bring the promises of Christ to our minds and hearts to give us the comfort of them the joy and sweetness of them much beyond that which the disciples found in them when
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Christ in person spoke them to them he doth this first the
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Holy Spirit powerfully and he listed a number of things obviously we didn't have time or space to put them all but the
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Holy Spirit does this powerfully and therefore doth comfort from the words and promises of Christ sometimes break in through all opposition into the saddest and darkest condition imaginable it comes and makes men sing in a dungeon rejoice in flames glory and tribulation it will into prisons racks through temptations and the greatest distresses imaginable when says this from where for where does this come and then he has the
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Greek expression the Spirit works the Spirit works effectually his power is in it he will work and none shall let him or hinder him if he will bring to our remembrance the promises of Christ for our consolation neither
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Satan nor man sin nor world nor death shall interrupt our comfort this the
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Saints who have communion with the Holy Ghost know to their advantage sometimes the heavens are black over them the earth trembles under them public personal calamities and distresses appear so full of horror and darkness that they are ready to faint with that apprehensions of them hence is their great relief and the retrievement of their spirits their consolation or trouble depends not on any outward condition or inward frame of their own hearts but on the powerful and effectual workings of the
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Holy Ghost which by faith they give themselves up into so the
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Holy Spirit affirms the promises of Christ to his people and it's regardless of circumstances even in the worst of settings well not only does the
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Shepherd know the sheep and the sheep know the Shepherd but the Shepherd and God the Father know one another and the
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Shepherd sacrifices his own life for the sheep verse 15 verse 15 as the
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Father knows me even so I know the Father and I laid down my life for the sheep and so whereas the
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Shepherd the Good Shepherd knows his sheep and is known by them so Jesus the
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Good Shepherd knows God the Father and is known by the Father now again we've already seen the deity of the
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Lord Jesus Christ established and illustrated Jesus is God incarnate but here we read of the distinctions of the persons of Godhead God the
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Father and God the Son and so before us we have two persons of the Holy Trinity set before us the
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Lord Jesus draws an analogy between the mutual knowledge of God the Father and himself and the mutual knowledge that he has with his sheep there's a parallel here there is a relationship of mutual knowledge and this reciprocal knowledge is not superficial but intimate it's likened to the knowledge where with Jesus knows the
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Father and the Father knows him it may be that the love implied in this relationship elicits the following statement that Jesus lays down his life for the sheep now we read our
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Lord's words in verse 11 the Good Shepherd lays down his life for the sheep here in verse 15 however he does not just repeat his assertion here in verse 15 he makes it more personal and definite here in verse 15 he uses the first person pronoun
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I laid down my life for the sheep back in verse 11 he just describes a shepherd laying down his life for the sheep and so there's emphasis here it's personal he's bringing it home as it were with emphasis to us he changed from the third person statement of what the
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Good Shepherd does in verse 11 to the first person statement I laid down my life for the sheep so there's an intensity and a growing reality of this matter and then we read that the shepherd will find and bring into his fold other sheep that are presently not presently in his fold interesting verse 16
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Jesus said other sheep I have which are not of this fold them also must bring and they will hear my voice and there will be one flock and one shepherd the
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Good Shepherd is responsible for other sheep and he will seek and bring them and add them to his one flock of sheep they belong to him they are his he'll go after them bring them into his flock this is a reference to the future calling inclusion of the sheep who are
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Gentiles that's taken place throughout this church age he's talking about his disciples there his sheep the
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Jewish disciples for whom he carries he lays down his life but he says I've got a whole bunch of others and I'm going to go get them bring them back and there's going to be one flock one fold as it were
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Matthew Henry again wrote of this love and concern for Gentiles who had not yet come to him and as John's gospel proceeds and unfolds we're going to see increasingly this emphasis to a
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Gentile mission but it's here in verse 16 Matthew Henry wrote the eye that Christ had to the four
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Gentiles this is you and me folks probably most of us there's a few of us who are Jewish most of us are
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Gentiles who have come to Christ he had sometimes intimated his special concern for the lost sheep of the house of Israel to them indeed his personal ministry was confined but saith he
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I have other sheep those who in process of time should believe in Christ and be brought into obedience to him from among the
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Gentiles are here called sheep and he said to have them though as yet they were uncalled
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I'm going to assert this here we'll show it later maybe next week you don't become one of the
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Lord's sheep when you're converted when you're saved you're one of his sheep already and then he goes out and gets you and brings you to the fold the sheep are a reference to God's elect for whom he purposes to bring salvation and this is what
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Matthew Henry is referring to their sheep even though they haven't been called yet to salvation and many of them unborn we weren't born but we were sheep as far as the
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Lord was concerned he was going to save us they were chosen by God given to Christ in the councils of divine love from eternity
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Christ has a right by virtue of the father's donation in his own purchase to many a soul of which he is not yet the possession thus he had much people in Corinth when as yet it lay in wickedness when
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Paul first went to Corinth Paul was concerned about the idolatry and the evil and the
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Lord appeared to him at night said fear not Paul nothing's going to happen because I've got many people in this city they were sheep and he was going to call him those other sheep
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I have said Christ I have them on my heart have them in my eye am as sure to have them as if I had them already and now
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Christ speaks of those other sheep first to take off the contempt that was put upon him as having few followers or having but a little flock
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Matthew Henry's saying this is why Jesus brought it up it appears his followers are so few in number even as he's speaking these words in John chapter 10 but he brings it up I've got a whole lot of other flock sheep and they're coming and there's going to be a great big flock one day and therefore if a good shepherd yet a poor shepherd but saith thee
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I have more sheep than you see and secondly to take down the pride and vainglory of the
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Jews who thought the Messiah must gather all his sheep from among them no saith Christ I have others whom
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I will set with the lambs of my flock though you disdain to set them with the dogs of your flock in other words you won't even allow the
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Gentiles to be as dogs among your flock but he's saying no they're going to be part of the flock
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I'm going to see to it by the way here we read of our Lord speaking of one people of God this is important folks one people of God comprised of all his people through history for whom he laid down his life there are many today 95 % of evangelicals today who believe and teach that God has two separate and distinct peoples that he's laboring to bring to himself in history
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Israel in the church but the Holy Scriptures speak of one body of the redeemed by Jesus Christ there will be one people of God standing before the throne of God in eternity who are all redeemed by Jesus Christ yes under the old test of the economy
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God had chosen and dealt with in ethnic people of Israel as a political nation but that relationship with God was based on a covenant of works a people distinguished by physical lineage separated from all the nations of the world but throughout the history of the nation of Israel God was doing a work of salvation with those he regarded as true
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Israel spiritual Israel his sheep that's how he describes them here
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God never intended or attempted to save all of ethnic Israel God's saving purposes was always with some within ethnic
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Israel not all Jews indiscriminately and Paul set this forth so clearly in Romans chapter 9 when
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Paul was explaining why more Jewish people failed or refused to believe on Jesus as the
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Messiah Paul wrote it's not that the Word of God takes no effect it's not because God failed for they are not all
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Israel who are of Israel to Israel's are mentioned here spiritual
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Israel physical Israel nor are they all children because they are the seed in other words physical descendants of Abraham but in Isaac your seed shall be called that is those who are the children of the flesh these are not the children of God not simply because you're a physical descendant of Abraham but the children of the promise are counted as the seed as Isaac was not
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Ishmael and in another place the Apostle Paul declared who were true citizens of Israel that is spiritual
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Israel he wrote to a Gentile Church Philippi we including himself we are the circumcision in other words we're
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Israel we're the true people of God who worship by the Spirit of God and glory in Christ Jesus and we put no confidence in the flesh not because we're physical descendants of Abraham we put our confidence in Christ and that makes us children of Abraham the true
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Israel are those who have undergone spiritual circumcision of the heart and in these words
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Paul including himself again as a Jew with those at the Church of Philippi largely
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Gentiles and so what identifies a true Israelite a true child of Abraham who inherits
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God's promise to Abraham is to have the same faith as Abraham not the same blood or genes of Abraham that doesn't account for anything as far as the eternal promises of God and so Paul wrote therefore know that only those who are of faith are sons of Abraham that's exclusive only those that are redeemed by Jesus Christ and the scripture he declares the scripture taught this foreseeing that God would justify the
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Gentiles by faith preached the gospel to Abraham beforehand saying in you all the nations as Gentile nations shall be blessed so then those who are of faith are blessed with believing
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Abraham and then of course Paul declared in the epistle of the Ephesians he made it very clear the former distinction that had existed between the
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Jews and Gentiles was abolished through the death of Jesus Christ Gentiles who were formerly strangers to Israel are now through Christ fellow citizens in spiritual
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Israel which is a universal Church of Jesus Christ and so Paul was calling to this
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Gentile Church primarily at Ephesus remember you who are once Gentiles in the flesh called uncircumcision by that which was called circumcision made in the flesh by hands the
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Jews used to look down upon you and declare you to be strangers to God foreigners to God's kingdom that at that time you were without Christ being aliens at that time from the
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Commonwealth of Israel implying no longer strangers from the covenant of promise having no hope without God in the world but now in Christ Jesus you
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Gentiles who once were far off have been brought near by the blood of Christ for he himself is our peace who made both one as Jewish believers
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Gentile believers has broken down the middle wall of separation that was the covenant that God made with national
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Israel where he was bound he bound himself to bless national Israel and as long as that Mosaic Covenant was in place the
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Gentiles were excluded but through the cross of Christ that was broken down and now
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Jews and Gentiles both have full access to Jesus Christ he abolished his flesh that is the law of commandments contained in ordinances why so as to create in himself one new man from the two thus making peace that he might reconcile them both that would be
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Jewish believers and Gentile believers to God in one body through the cross thereby putting to death the enmity that had existed between them forgive me for paraphrasing and he came and preached peace to you
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Gentiles who were far off and to those who were near that would been Jews for through him we both have access by one father one spirit to the father now therefore you
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Gentile believers are no longer strangers in foreigners but fellow citizens with the
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Saints were fellow citizens with Old Testament believers is what he's declaring and members of the household of God having been on the foundation of the
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Apostles and prophets Jesus Christ being the chief cornerstone in whom the whole building being fitted together grows into a holy temple in the
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Lord one people of God in whom you also be built together for a dwelling place of God in the spirit however the common teaching among evangelicals is that one day
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God will return to his former dealings with the Jewish people as his distinct people Israel based on their physical lineage identified by physical circumcision this is not taught in the
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Bible however the blessing of God is only received by God's grace not due to one's race the present joining together of all people in Christ as a result of a permanent new creation which is the realization of the eternal covenant in Christ the former ways have passed away as Paul wrote for in Christ Jesus neither circumcision or uncircumcision avails anything they say one day it will avail something once again
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Paul says no longer that's been done away a new creation and as many therefore walk according to this rule peace and mercy be upon them and upon the
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Israel of God that spiritual Israel comprised of Jewish and Gentile believers in Christ the citizens of this the
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Israel of God spiritual Israel are not distinguishable due to their Jewish and Gentile identities for they are all one in Christ Jesus this passage and I would argue that John chapter 10 verses 16 and 17 when he talks about other sheep
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I have this full there I'm going to go get him I'm going to bring him back there's going to be one full I believe dismisses and discredited discredits a whole lot of in time prophecy that's promoted so much and it's so popularly accepted uncritically well in verses 17 and 18 we see the father's regard for Jesus and is directed to Jesus to lay down his life therefore my father loves me and because I laid down my life that I may take it again no one takes it from me but I lay it down of myself
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I have power to lay it down I have power to take again this commandment or this command
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I received my father from my father father loves his son because he was willing to die that he would rise again and this of course was a manifestation a demonstration of our
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Lord Jesus's obedience to his father and the father loved him because of his obedience and father as you can resonate with this when your son or daughter obeys you you know the love wells up within you because you have a dutiful responsive and obedient son and Jesus was every way every way this this obedient son to his father and the father loved him for this and then we read
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Jesus Christ had the authority and freedom to die and rise from the dead it was the father's will the father gave his son the father instructed his son hit send his son on a mission to redeem his people but it was the sovereign will of God the father that enabled
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Jesus to act of his own free to lay down his life and to take it up again that is in the resurrection the father had given him the command well what was the result of all this there was division every time the
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Lord spoke he was not a great unifier he was a great divider wasn't he and every time he spoke it was seen the crowd was divided this guy's mad he's got a demon why do you even listen to him they're now wait a minute how can he have a demon when he's opened the eyes of a man born blind there was division and the efforts of the
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Jewish leaders of course continued because they wanted to destroy him we're going to close in three minutes but I just want to cite we'll get into these more fully at a later time but I just want to cite some of the doctrines that are taught and reinforced in these verses that are consistent with our reformed understanding of the
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Bible and of history certainly we've already underscored the deity of Christ is set forth in his claim
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I am the good shepherd secondly we would argue that definite atonement is clearly set forth here by Jesus he's the good shepherd who gave his life for the sheep the death of Christ on the cross of course enables us to preach the gospel to every person in the world telling everyone sincerely if you turn from your sin and believe on Jesus you can have salvation but when
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Jesus died on the cross he died to atone for the sins of his sheep he laid down his life for the sheep he didn't lay it down his life for Pharaoh or Pontius Pilate you know he laid down his life for the sheep there's definite atonement most believe in a universal atonement when
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Jesus died he died in the same way to the same degree within the same intention for all people all the human race throughout all of history in actuality they limit the death of Jesus too because they say that the death of Jesus made possible the salvation of everyone but they do not believe
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Jesus Christ actually secured the salvation of anyone he just made possible salvation for everybody but the
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Bible teaches that when Jesus died on the cross he didn't just make possible salvation he secured salvation for his people he died for them and he saved them there's definite atonement and the book of Hebrews says when he died he rose he sat down in heaven showing that it was an accomplished fact
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Jesus isn't sitting up there wringing his hands hoping that people down here will accept him and make his death on the cross worthwhile he accomplished something he paid for the sins of all of his sheep and he's going to see to it that they're all with him for eternity yes we believe in the of the gospel and we encourage and exhort every sinner everywhere to come to Christ and when they refuse if they refuse the responsibility and guilt is upon them and yet more than that we know the
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Lord has people out there like Corinth I have much people in this city
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Paul don't fear and we know the Lord is going to call them and he's going to call them through the gospel it's our business to make sure that we're declaring a true gospel true according to the scriptures as we pray that the
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Holy Spirit uses it and you watch people come and it's an amazing thing isn't it it's the
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Lord who builds his kingdom he calls his sheep and he's going to secure it clearly we see the doctrine of spiritual
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Israel set forth and the doctrine of effectual call Jesus declared they'll hear my voice and they will come there is an effectual call of the gospel and if you're a
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Christian it's because at some time in the past the Lord issued a call to you an effectual call through the gospel that the
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Holy Spirit took that call and called you by name and you came running yes you were resistant like I was defiant rebellious but he wins doesn't he he doesn't lose one that he purposes to save thank
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God for that or none of us would be saved the Lord will secure the work that the father sent him to accomplish and that is the salvation of all of his sheep he starts out with a hundred sheep committed to him promised to him he doesn't end up with 99 he gains everyone and there will be a full flock as at work when
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Jesus returns at the second coming and may that day come soon amen let's pray thank you father for your word thank you that our
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Lord Jesus is the Good Shepherd and that he laid his life down for us and we thank you
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Lord for the security and the assurance that we have that he is our Good Shepherd and we pray that you would help us
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Lord to go forth believing on him with this joy and assurance that he is watching over us guiding us directing us no matter where we are no matter what occurs that he is leading us and nothing ultimately can harm us with regard to our relationship with you and our blessed eternal destiny on the other hand our
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God we pray for those who may be without Christ they don't believe on him as Lord and Savior we pray the
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Blessed Holy Spirit would take these wonderful crews and just cause a desire to well up within the soul of that one and that they would seek you