The National tribune. [volume] (Washington, D.C.) 1877-1917, 1891-09-10
SUNDAY MEDITATION.

TOne reading these notes should first carefully
study the paragraph from the Holy Scriptures
Indicated Rboye.l
SUBJECT: CHRIST THE Coop SHEPHERD.
Preliminary
We have a contrast drawn between good
shepherds and evil shepherds. The subject
was naturally suggested. On the one side was
Christ. We know how he taught; what lessons
be impressed how he was received how suc-
cessful he was how he drew toward himself
the masses; how people were touched by his
sympathy, his simple style Of address, his
adaptation of instruction. On the other hand
were the Pharisees, who were formal. quite
heartless, fond Of fattery, jealous Of other
teachers, cOvetOus. We have illustration in
8: 81 IL was impossible for Christ not to be-
compared with such teachers much TO their
disadvantage. They as a consequence set them
selves against Jesus. They were more con-
ccrned for personal advancement than for the
public good. Love Of popularity got the start
Of their piety. They became so blinded as not
to see good in Christ, or so depraved as TO
oppose his goodness. A line was drawn. There
were two classes Of teachers. How can they
be distinguished Verses l 10 10 set forth
characteristics of careless, wicked instructors.
Verses IL 10 Is show the marks by which we
can determine who are genuine worthy teach
ers. We have two parallels. Verse s plainly
states that Christs language is parable. ST.
John does not u5e the same word which in the
synOptic Gospels is rendered parable. In the
lesson and elsewhere St. John, instead. uses
the Greek word parOimiG. The meaning Is.
however, quito like what we understand by
the word parable. IL is an extended OF running
discourse carrying on n smile into details aud
resembling an allegOry. The parable is conf
posed Of verses i to >, inclusive. The next
five verses are the explanation. As Christ
explained the parable OF the SOwer, 80 he
makes plain the parable Of Christ the Door.
We shall get moro into the spirit Of this
lesson If we remember the Jews were a nation
of shepherds. They could therefore enter
heartily into Christ's igurative language, grasp
his meaning, and feel interested in his dis
course.
The idea Of people being considered as sheep
and their teachers therefore as shepherds has
entered into the literature Of nearly every Ian
guase. (Eze., 3i:31.)
/. CHRIST THE Door.
]. Data.
We have only the one account given by st.
John.
q Time.
Christ uttered the parable Nov. %, A. ID. %.
As 10 day Of the week, SEQ O.: IA. To- The
teaching of Christ which we now study was
uttered probably the next day after the per-
formance Of the miracle Of giving sight to the
man born blind. (9:l-IJ
g. Place
Christ's discourse seemingly sprung out Of
his meeting on some street the man he had
blessed with power to see. %: 3D. We there
fore locate the spot on some unknown street in
Jerusalem; probably in the vicinity Of the
Temple.
A. HeGrsrs
They were certain Phsrisees %: 4O) In
10: 10 they are called in general jews. The
once blind man was also nearer. (9:35.
3 Origin Of the Parable
The occasion Of the parallels was the restora-
ton to sight Of said blind man On the Jewish
Sabbath. The PhaTisees were provoked at
Christ, nomiually because he gave sight to
blind man on the Sabbath, but really because
they were filed with envy Of the miraculous
power OF Jesus. They showed themselves neg
lIgent shepherds indeed. They did nothing
for the poor man. Instead Of rejoicing at bis
good fortune in seeiag, they took him % do
because he was restored on the Sabbath. Had
they been in the right spirit, their happiness
over the cured man would have blinded them
to any recognition Of possible infractiOn Of any
law, divine or human. Our Savior draws in
| contrast, beautiful picture, not Of mere pro-
fessiOnal, but OF a real faithful shepherd We
get great comfort when we realize that Christ
in fact but described himself He is the Good
Shepherd. We are wandering sheep, very blind
to our chief interests, bcset by enemies.
9. Christ the Door,
See verses !, Z, o. There Is fitness in styling
Christ the Door. By means Of door We gain
entrance TO a residence. The Church is q fold
We can become members Of said fold only IN
specific way. Christ is the Way. tl4:6) We
20 20 God through Christ. (Ro.. 3: i, 2; Eph.,
2:ls; Heb 10 1927 He Is the Door Of Sal
walton. Acts, 4 l2) Often the word door is
used in the sense Of method. or way, or oppor-
/ tuuity. q Cor, 1863; 2 Cor, 2: 10; Rev,
ia "a Also Of the door Of utterance."
| Col, 81
knowledge Of Eastern customs is very
necessary to one who would explain the Bible.
This is specially the case with tho present les
son. The sheepfolds were not like the shed like
buildings one sees on ordinary farms Of our
| Middle States. but q wall of loose stones with
an opening protected by two or three rails or
| boards. Some thorn bushes were cast over the
top Of the walls. In some eases instead ofstones
there was palisade. The sheep of the differ
| ent shepherds were led for the night into the
| Enclosure. One shepherd remained as a porter
and watched through the night. Knowing the
| porter would refuse entrance TO them, robbers
at times broke through the wall or leaped over
aud stole the sheep. Wolves. too, avoided the
| door, and sought to reach the sheep without
attracting the attention. Of the doorkeeper. The
real shepherd had no lection to applying to
| the porter. Shepherds never drove their aocks,
| but led them. Sheep could not be deceived by
stranger pretending 10 be their shepherd.
| They recognize person and voice and manner.
| The first proof of genuineness on the part of a
| shepherd is interest in the good and safety of
his flock. Tried by this rule the Phariseeg were
grossly wanting. The fold Is the Church. We
all become Christians and enter the Church
through belief in Christ, obedience to his will.
Hence he is the Door. All elergymen are under
shepherds, but they must first enter the fold
through Christ the Door. Men who would
| lead sinners into holiness must first be holy.
On evil shepherds, see Isa., 90 10 IL Fee,
81 . 8; Zee, IL a, 8 Is, II; 2 Cor, IL Is 10.
On evil prophets, SEQ Jer., II: 10; % /, 9,
| 16, L. u, %; EZe., - 90; St. Mt, z: 10; %:
-, ETC.; 2 Pet, 2: 1 :; I John, III. Hananiah
was false. DER, % :15-l7) So was Shemaiah.
| t29 81, 81 So was Theudas. (Acts, 5: 50, 81
Compare Col, 2:8: 2 III, As, 4.
On teachers as wolves, see st. Mt, Z :: Is;
Acts, -, %.
We are not TO understand that all that ever
eamo before Christ" to wit, that all religious
teachers prior to Christ's time were thieves, ETC.
| Many genuine instructors, prophets religious
| leaders in centuries before the incarnation were
| true lights pointing to the Messiah. 1t is
| thought by some that before me in verse 8
should be omitted Its sense if retained is this:
all that put somebody or thing before Christ,
in preference to him, in his stead, were robbers
z. Suggestions.
l. Do not try to obliterate Christ. Do not
| substitute ANYBODY for him. ,et no other sys-