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The Fold and the Shepherd.

The Fold and the Shepherd.

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Published by glennpease
BY REY. OCTAYIUS PERINCHIEF



JoHV 10: 16. — And other sheep I have which are not of this fold — them
also I must bring — and they ihall hear nof voice, and there shall be one fold
and one shepherd.
BY REY. OCTAYIUS PERINCHIEF



JoHV 10: 16. — And other sheep I have which are not of this fold — them
also I must bring — and they ihall hear nof voice, and there shall be one fold
and one shepherd.

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Published by: glennpease on Jun 29, 2013
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THE FOLD AD THE SHEPHERD.BY REY. OCTAYIUS PERICHIEF
JoHV 10: 16. — And other sheep I have which are not of this fold — themalso I must bring — and they ihall hear nof voice, and there shall be one foldand one shepherd.
It very frequently happens in the life of Christ thatHe made the ordinary incidents of ordinary providencethe vehicle in which to convey His instruction. Actionand thought to Him were spontaneous. He did not goout of His way to find occasion, or illustration. Heaccepts the blind boy at the road side, or a lily at Hisfeet. It is probable that He uttered the discourse con-tained in this chapter in the temple, or near the temple,where He and His hearers could see the folds whichcontained the sheep brought up for sacrifice. The keeperopened the door to the shepherd, to whom the sheepbelonged. Any other would have to climb over and hewould be but a thief and a robber. Him the sheepwould not know, for the sheep, each fold, could knowonly the voice of its own shepherd. The Master pointsto those doors opening to the owner and says, ^' I amthe door. By me if any man entereth in he shall besaved." He points to the shepherd and says, "I amthe good shepherd. The good shepherd giveth his life8 SERMOS.for the sheep." The transition in thought here, fromthe shepherd to his giving his life for the sheep, is notunnatural, for those sheep themselves were all of themfor sacrifice, and suggested to Him the very mission uponwhich He had come, to give His life for the sheep. Thenthe mind and heart of the Saviour stretch away beyondthose folds and that narrowed Israel, to the flocks that
 
were gathered in other lands — ^national walls built be-tween — ^mountain prejudices dividing — ^but all of themHis, and for which He was about to die, and then adds :" Other sheep I have, which are not of this fold. Themalso I must bring, and they shall hear my voice^ and thereshall be one fold and one shepherd."The practice of sacrifice in religion is a practice the his-tory of wldch begins with the history of the human race.That fact is worth observing. When Adam sinned, hediscovered his utter nakedness. Failure anywhere re-veals our weakness. His bodily nakedness was but theshadow of a still greater nakedness. The skins of thebeasts which clothed him were his first lesson in thegreat fact he had to learn — ^that a covering and protec-tion must come to him from a source which God in thenature of things had provided. The giving of life bythe sacrifice, was the first lesson in the fact that a lifewas to be "laid down" for the sins of the race. Theknowledge, resulting in the practice of sacrifice, cameto man either from intuition, which was nature's way of teaching, and so from God— or, it came to him fromreason, which was man's great weapon of defence, and80 from God — or, it came to him in some way which wecall revelation, and so from God. Its adoption at all, mreligion, and its universality in adoption, make it impos-sible that it should have been the outgrowth of mereTHB FOLD AD THE SHEPHERD. . 9ignorance. Or, even if it were, it betrays an instinct,and as such is still the shadow of some great fact, as allsuch instincts are. This sacrifice — this animal slaying — this mere type — went out with man into all lands. Thereis not a religion, so called, in any nation without it. Allits roots are in nature. The being in man is in this, asin all other cases, responsive to God's provisions, in be-ing beyond man. In proclaiming the sacrifice of Christ,
 
we do not bring Him down to a level with the heathen;but we unearth the fact that, since the heathen have aninkling of the eternal plan of God, they are witnesses.Atonement is in nature — ^in highest intelligence and mo-rality. Sacrifice is the prime law of all creation. I havenot time to trace that, though it would be worth whileto do it. Especially is it the parent of all good. Themother makes a sacrifice for her child ; the soldier forhis country; the righteous for the wicked. Reconcile-ment with highest good is the one work of time for man,and sacrifice is the only road thereto. The richer thenature the more capable of sacrifice. Only a rich na-ture can make a true sacrifice. God is the richest of all natures. He serves all. He saves all. His sacri-fice is greatest of all.When Adam was made, though he was the perfectionof animals, he was a babe in intellect and morals. Hewas incapable of a pure thought. It was needful toteach him as we teach children. Some men have notyet gotten over that necessity. A sign language wasnecessary. Soon this was capable of development.Hence this shadow sacrifice has a history. The Mosaicdispensation was a schoolmaster to bring us to Christ.The narrowing of the sacrificial history to the Jewishnationality, did not exclude other nations from their10 SERMOS.share of the benefits contained in the ultimate sacrifice.The Jewish nationality had nothing in it to make it afavorite of God. God can never be a partizan in anysuch narrow sense as that. The human race was Hisoffspring, and he loved one part as much as the other.He employed the Jews as part and parcel of the type sys-tem itself; a thing hitherto riot sufficiently remembered.As the race divided in the beginning, part retaining some

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