John 10:4
“And when he putteth forth his own sheep,
he goeth before them,
and the sheep follow him:
for they know his voice.”
~ John 10:4
Neither space nor time will permit us to exhaust this rich treasure of God’s Word. Numerous draws could be made and the well would still be springing up in abundant supply. We shall have to pass over many things and yet, let us commune with our Lord in this text.
Immediately, we approach this passage knowing Christ says, “I am the good shepherd” (John 10:11). He is “that great shepherd of the sheep” (Hebrews 13:20). We know also that the sheep are His people, whom He “must bring” (John 10:16) to glory. This rich knowledge prompts the faithful declaration, “For he is our God; and we are the people of his pasture, and the sheep of his hand” (Psalm 95:7).
The overwhelming characteristic mark of His sheep is that they “follow him.” Not only this, but “a stranger will they not follow, but will flee from him” (John 10:5). In all cases, in all conditions, the sheep follow the Shepherd.
We cannot escape the fact that “he putteth forth his own sheep.” This language brings to mind a forcible action. He puts them forth. Unfortunately, this may imply laxity or reluctance of the sheep, but let us rather consider it as revealing the mind of the Shepherd for not only does He put them forth, He “goeth before them.” This speaks then of His guidance of His sheep. He sends them forth to accomplish His purpose and goes before them to lead, prepare, and keep them in His way.
That “he putteth forth his own sheep” speaks of the purpose of the Shepherd. He does not put them out; He puts them forth. The harried mother, whose head is dazed by a dozen things that have gone wrong at once, will put the children out to play that she may collect her thoughts and set things back in order. However, that same mother will rise up in the morning with clear thought and put the children forth to do their morning chores. So, they are put forth with purpose and the Shepherd does this when He puts forth His sheep.
When the Shepherd puts forth His sheep, He also “goeth before them.” He puts them forth with purpose that He might lead them. He leads them to “green pastures,” “beside the still waters,” and “in paths of righteousness for his name’s sake” (Psalm 23:2-3). Not only does He lead them to the pleasant places, but He also conducts them through the dangerous miles. He leads them through “the valley of the shadow of death” and to a “table . . . in the presence of mine enemies” (Psalm 23:4-5). Because of His abiding presence, the sheep can say in the dark valley, “I will fear no evil: for thou art with me; thy rod and thy staff they comfort me” (Psalm 23:4). The sheep need not be overly concerned about which path they are on at the moment, so long as the Shepherd is with them.
The dependence of the sheep upon their Shepherd cannot be overstated. They need to be put forth. They need to be led. They need to follow their Shepherd. Without Him, they cannot find the pleasant places of rest and restoration. Without Him, they cannot safely traverse the dangerous paths where they are refined and sharpened. Ah, but with Him, they are safe and rest securely for “they shall never perish.” They are “the sheep of his hand” and “neither shall any man pluck them out of my hand” (John 10:28). Praise God, what a Shepherd! Let us sing with Sis. Kathryn Parrish:
Praise God, what a shepherd! He died not in vain;
Oh, He knows His sheep, and He calls them by name;
He goeth before them, And they know His voice;
Him only they follow, And in Him they rejoice.
John 7:43
“So there was a division among the people because of him.”
~ John 7:43
What are we to do with Jesus? This was the question that troubled many in Christ’s day. In the time of our text, many said of Him, “Of a truth this is the Prophet. Others said, This is the Christ. But some said, Shall Christ come out of Galilee?” (John 7:40-41). They first sought to understand or define who Jesus was and, though they were not agreed about who He was, they next had to figure out what to do with Him. “And some of them would have taken him; but no man laid hands on him” (John 7:44). On both accounts, “there was a division among the people because of him.” Regardless of the diverse opinions of the people, one thing was clear—they could not ignore Him.
The division over Jesus was not limited to a few crusty old Jewish theologians. The questions about Jesus touched the whole community—the poor, the rich, the sick, the healthy, the powerful, and the oppressed. None were spared from facing this question. Everywhere He went the common people would flock to Him and this drew criticisms from the upper class, “Behold a man gluttonous, and a winebibber, a friend of publicans and sinners” (Matthew 11:19). So, wherever He went, “there was a division among the people because of him.”
The division over Jesus was not limited to His own public life. After His ascension, His church began to spread throughout the known world, taking the message of Jesus with them. Not surprisingly, they found “there was a division among the people because of him.” Paul told the Corinthians, “But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness” (1 Corinthians 1:23). Paul explained the division of the people: “For the Jews require a sign, and the Greeks seek after wisdom” (1 Corinthians 1:22). Even then, there were also those who were called who found Jesus “the power of God, and the wisdom of God” (1 Corinthians 1:24).
It is amazing to think that the Jews could not find signs sufficient enough in Christ. Had there ever lived a man who did the quantity and quality of miracles that Christ did. With only a portion of His career available to us today, we certainly could not find any to compare to Him. John wrote in his Gospel, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written” (John 21:25). The world could not contain the books that would be required to record the things He did and yet “the Jews require a sign.”
It is also amazing to think that the Greeks could not find sufficient wisdom in Jesus Christ—“the Ancient of day” (Daniel 9:7). On many occasions, the people were put to amazement when they heard Him speak. “The people were astonished at his doctrine” (Matthew 28:8). “And all bare him witness, and wondered at the gracious words which proceeded out of his mouth” (Luke 4:22). “Then said some of them of Jerusalem, Is not this he, whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?” (John 7:25-26). “The officers answered, Never man spake like this man” (John 7:46). Christ testified of the queen of the south who “came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here” (Matthew 12:42). The world had never known greater wisdom than Jesus had. Jesus Christ possessed the deep riches of the wisdom of God and yet the Greeks rejected Him and sought “after wisdom.”
Evidently, the world at large fared no better in settling the question of Jesus in the first century than did those of Palestine during His life. Some would perhaps like to think that Jesus would receive a better hearing in the world today because we are more civil and progressive. However, even today, there is “division among the people because of him.” Jesus is no more receivable today than He has been throughout history.
Just as the Jews and Greeks of the first century, many modern people have not found what they would like in Jesus Christ. They just cannot make the Christ of God to fit in their mold and so, significant revision is needed before their minds will rest from the question. And, there is no end of liberal theologians and scholars who work tirelessly to revise and upgrade Jesus to suit the tastes of modern man.
No matter how hard you might try, you just cannot ignore Him. However, we do not define Jesus and we do not put Him into any sort of a mold. He defines us and puts us into His mold. “And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder” (Matthew 21:44).
The question of who Jesus is, is not decided, it is revealed: “Thou art the Christ, the Son of the living God . . . flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Matthew 16:16-17). “No man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him” (Luke 10:22). “But when it pleased God . . . To reveal his Son in me” (Galatians 1:15-16).
The question of what to do with Jesus is not decided, it is commanded: “This is the work of God, that ye believe on him whom he hath sent” (John 6:29). “Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:14-15). “Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink” (John 7:37).
Psalm 37:3
“Trust in the LORD, and do good;
so shalt thou dwell in the land,
and verily thou shalt be fed.”
~ Psalm 37:3
We can hardly find a more direct and succinct answer to a very common question than our text. How often have you asked or been asked, “What should we do?” Our text was a favored one of Hudson Taylor, missionary to inland China. In his later years, he administered a large, visionary mission endeavor. He had two principles of operation that he never abandoned during his work as a missionary—do not go into debt to finance the Lord’s work, and do not ask directly for money from others to finance the work. He had already seen a mission work fail for these reasons and he chose rather to trust God and ask Him for everything he needed.
While he was blessed for adhering to these principles, life was certainly interesting when he had many young men in his care and no, or not enough, money to provide for them. When this was the case, Taylor would always seem to be calm and quietly resting in faith. He would be asked times over, “What should we do?” His answer was simple and biblical, “Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.” Likewise, we may turn to this verse in all conditions when we wonder what we should do.
The construction in the Hebrew actually contains four imperatives. The first is to trust in the Lord. The second is to do good. The third is to dwell in the land. The fourth is to feed on the truth. Let us take a few moments and consider the four injunctions.
First, we are told, “Trust in the LORD.” At first, this statement may seem a little less than colorful, but when we consider the context of this Psalm, it becomes more meaningful. The whole Psalm speaks of “enemies,” “evildoers,” “workers of iniquity,” etc. So, this word does not come to the Psalmist in a vacuum or an abstraction. This word comes to one in adverse circumstances. The Psalmist sees the wicked “who prospereth in his way” (Psalm 37:7), and the wicked who “plotteth against the just, and gnasheth upon him with his teeth” (Psalm 37:12). He is living in the real world, having very real problems. Yet, the word comes, “Trust in the LORD.”
Notice some of the other commands joined with “trust” in this Psalm—“fret not,” “delight,” “commit,” “rest,” “wait,” etc. All of these speak to one who dwells in the presence of his enemies and he must learn to trust, to sit down at the table there prepared for him and be able to delight himself in the Lord (Psalm 23:5).
The second admonition is to “do good.” What should we do when we are surrounded by enemies? What should we do when troubles overtake us? What should we do when we are in a quandary, not knowing what to do? Simply, we should “do good.” In every situation, it is always right to “do good.” It is always appropriate.
What does it mean then to do good? We can be assured that it is not to do good Pharisee-style. Rather, it is to do good by God. Jesus said the second greatest commandment was, “Thou shalt love thy neighbour as thyself” (Mark 12:31). Doing good is not in rites, traditions, and ceremonies. Rather, it is doing the will of God toward man. It is giving a cup of cold water to one who is thirsty (Matthew 10:42), feeding and clothing our hungry and cold neighbor (James 2:16), visiting the fatherless and widows in their affliction (James 1:27), reaching out to those around us who are truly in need (Proverbs 31:20), returning good for evil and blessing for cursing (Matthew 5:44), and also, preaching the gospel in word to them (Matthew 11:5). What of these things are not always at hand to us? No matter our condition, we may always “do good.”
The third imperative is to “dwell in the land.” There is something to be said for staying where God has put us. In other words, do not run for the high ground when the circumstances are adverse. We must learn to be content in the land where God has led us, even when surrounded by enemies. If God leads us out, by all means, we must follow, but until that time, we must not abandon our post of duty.
I read a story once of Stonewall Jackson in a battle before the days of the Civil War. Jackson’s company was losing the fight and as it turned into a route, his fellow soldiers were retreating in mass. But, Jackson did not retreat. Rather, he dug in and weathered the storm. When asked later why he did not retreat with the others, he responded that he had no orders to retreat. He assured them he would have complied with such orders speedily had they come; otherwise, he would not abandon his post. May God give us the flint-like determination to dwell in the land, despite the difficulties.
The fourth word was to feed on the truth, or that we shall be fed with the truth. In the presence of much falsehood and “wicked devices” (Psalm 37:7), what better regiment of nourishment than the truth. When evil prevails around you, eat up the truth. When perturbation and chaos reign, swallow the truth. If bread and water fail, esteem the truth more than your necessary food (Job 23:12).
We should always strive to be immersed in and imbibed with the truth of God’s Word. Paul admonished the Philippians similarly, “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Philippians 4:8). Further, he told young Timothy, “Meditate upon these things; give thyself wholly to them” (1 Timothy 4:15).
The words of our text are spoken against the backdrop of active, wicked, and cruel men. The Psalmist knew no better than to “Trust in the LORD, and do good.” How else could we know peace in the midst of the storm? How else could we find comfort amidst distress? Dear beloved people of God, do not let your eyes deceive you. Rather look unto God, “fret not,” “delight,” “commit,” “rest,” “wait.” “Trust in the LORD, and do good . . . And he shall bring forth thy righteousness as the light, and thy judgment as the noonday” (Psalm 37:3, 6).
Genesis 13:7
“And there was a strife between the herdmen of Abram’s cattle
and the herdmen of Lot’s cattle:
and the Canaanite and the Perizzite dwelled then in the land.”
~ Genesis 13:7
In the time of our text, Abram had returned to Canaan from the land of Egypt, where he went with his household to escape the famine in the Promised Land. During their sojourn in Egypt, both Abram and Lot experienced an increase in their physical property. We read of Abram after he “went up out of Egypt” (Genesis 13:1), he “was very rich in cattle, in silver, and in gold” (Genesis 13:2). We read similarly of Lot that he “had flocks, and herds, and tents” (Genesis 13:5). Abram seemed to be blessed with many temporal blessings despite his marked departure from the word of God in leaving the land of Canaan.
However, the apparent blessings of Abram and Lot began to be a problem between their respective houses. According to the Divine account, “The land was not able to bear them, that they might dwell together: for their substance was great” (Genesis 13:6). Their increases were such that they began to crowd one another and “there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle.”
There began to be strife in the family over earthly possessions and wealth. This is an ancient story with mankind and continues to be repeated today in the lives of modern families. There is many a strife in households over land, houses, money, estates, heirlooms, and many more trivial things. So, at once, we can all identify with their plight and feel familiar and even sympathetic with their situation.
The familiarity we can have with the narrative is good reason to exercise caution in evaluating the text. Taken at mere face value, the verse seems to recount a typical and all too common contention among kinsmen. We might be hard pressed to find much deeper meaning in the verse if it was not for the last phrase of the text, “and the Canaanite and the Perizzite dwelled then in the land.”
Verse 7 is one whole sentence and the last phrase seems out of place in the verse and in the context. The inclusion of this phrase makes the verse stand out and suggests many questions to our minds. Is this an extraneous piece of information? Does this verse contain anything more than an account of the relational problems of Abram and Lot? What do the Canaanites and Perizzites have to do with the striving of these men’s herdsmen? Let us now “apply our hearts unto wisdom” (Psalm 90:12) and seek the blessing of the Spirit to our edification in understanding the verse before us.
Immediately, we note the similarity of this verse with the sixth verse of the twelfth chapter of Genesis. There we read, “And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.” Here, this last phrase does not seem joined with the verse in which it is found. Examining the circumstances, we realize that Abram had just entered the land of Canaan and “passed through the land,” and, in the next verse, “the LORD appeared unto Abram, and said, Unto thy seed will I give this land” (Genesis 12:7). So, Abram received revelation that this land was to be the possession of his seed after him, but “the Canaanite was then in the land.”
Similarly, in the thirteenth chapter, Abram has again entered the land of Canaan. After the situation with Lot was settled, “the LORD said unto Abram . . . Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to the will I give it, and to thy seed for ever” (Genesis 13:14-15). Then, Abram received revelation concerning the extents of the land promised to his seed for a possession, but “the Canaanite and the Perizzite dwelled then in the land.”
The meaning becomes more apparent when we consider the relation of Abram to the Canaanites. If we go back to the eleventh chapter of Genesis, we learn that Abram was a descendant of Shem; he was a Shemite, or Semite (Genesis 11:11-26). Shem was the blessed and favored son of Noah (Genesis 9:26-27). Through the lineage of Shem, the Messiah would be born into the world and the physically blessed descendants of Japheth would receive spiritual blessings by dwelling “in the tents of Shem” (Genesis 9:27).
However, Ham was the cursed son and his lineage, the cursed lineage. This curse was specially pronounced upon Ham’s son Canaan. So, in the time of our text, the occupants of the land of promise to Abram were the descendants of Canaan—Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaims, Amorites, Canaanites, Girgashites, and Jebusites (Genesis 16:19-21). These all dwelt in the land that Abram’s seed was going to possess or overtake.
In chapter twelve, Abram had first entered the land and learned that his seed was to possess it. However, in opposition to this promise, Abram knew “the Canaanite was then in the land.” So, Genesis 12:6 is ominous of future conflict. The Canaanites were not going to vacate just because Abram passed through the land and it was going to be given to him. No, Abram’s seed was going to have to fight, waging war actively to take possession of the land of promise.
Likewise, the phrase pertaining to the Canaanites dwelling in the land has the same meaning in our text. The verse before us is ominous of the future conflict in the land of promise, but this is not all. In our verse, we have two conflicts mentioned and both of them are in prospect. The striving of the herdsmen is also ominous of future conflict, for strife between the servants will eventually lead to strife between the masters. Abram realized this potential problem with Lot and acted quickly to head off this conflict, as is evidenced by his words in verses 8, “Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.”
Let us tarry now for a little while longer and go yet deeper into the meaning of this passage. Our text is ominous of conflict for Abraham and his seed. Abraham has the unique designation in Scripture of being the “father of all them that believe” (Romans 4:11). By faith, all who believe are the children, or seed, of Abraham: no matter whether they are Jew, Gentile, bond, or free. Paul instructed the Galatians, “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29). So, Abraham is the father of the faithful and lived the life of faith. As such, the people of God can expect to some degree to enter into his experiences.
The two conflicts in our text speak to us of two great conflicts in the lives of the people of God—the physical conflict and the spiritual conflict. The impending conflict with Lot signifies a physical conflict and the Canaanites represent a spiritual conflict.
As soldiers of Christ, we may expect a physical conflict with the people of this world. This conflict may range from light ridicule even to fierce persecution or death, as many who have gone before have faced—“And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword” (Hebrews 11:36-37). This should not surprise us considering that Christ declared of His people in His own prayer, “I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world” (John 17:14).
Abram’s conflict with Lot was one in his own family. Sometimes, this may prove a tough challenge to the children of God. Christ stated, “I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household” (Matthew 10:35-36). We certainly have the responsibility to live peaceably with all men, as much as it is possible. However, our Lord often found that “there was a division among the people because of him” (John 7:43). Let us be prepared to stand up with Christ and endure the shame to go to Him without the camp.
Space fails for us to go on further into these thoughts, but let us have a word or two more concerning the ominous spiritual conflict for Abraham’s spiritual children. Paul instructed the Ephesians to “Put on the whole armour of God,” not to battle against father, mother, or neighbor, but “that ye may be able to stand against the wiles of the devil” (Ephesians 6:11). He makes it plain that “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12). Herein lays our toughest battle. Satan has put his forces in array against God and His people. This warfare requires that we “Be sober, be vigilant” (1 Peter 5:8).
Should we cowardly seek to leave him unopposed? Shall we relent or retreat? Our orders are plain. We are to “Stand therefore,” and “Resist the devil.” Then let us also walk in the path of faith as Abraham did. The greatest testimony we have of him is that “Abraham believed God” (Romans 4:3). He had faith—walked by faith, and lived by faith. Oh that we might believe God and follow Peter’s words concerning our adversary, “Whom resist stedfast in the faith” (1 Peter 5:9).
There is reason for us to have hope in this great conflict, “because greater is he that is in you, than he that is in the world” (1 John 4:4). We may safely conclude that as it was for Abraham when “the Canaanite and the Perizzite dwelled then in the land,” so it is for us that we live in a land inhabited by a hostile enemy of God and truth.
