II. This forms also the transition to the second leading idea of the allegory: the True and Good Shepherd. Here we mark a fourfold progression of thought, which reminds us of the poetry of the Book of Psalms. There the thought expressed in one line or one couplet is carried forward and developed in the next, forming what are called the Psalms of Ascent (of Degrees'). And in the Discourse of Christ also the final thought of each couplet of verses is carried forward, or rather leads upward in the next. Thus we have here a Psalm of Degrees concerning the Good Shepherd and His Flock, and, at the same time, a New Testament version of Psalm xxiii. Accordingly its analysis might be formulated as follows: -
1. Christ, the Good Shepherd, in contrast to others who falsely claimed to be the shepherds. [4183] Their object had been self, and they had pursued it even at the cost of the sheep, of their life and safety. He came' [4184] for them, to give, not to take, that they may have life and have abundance.' [4185]
Life,' nay, that they may have it, I lay down' [4186] Mine: so does it appear that I am the Good [4187] Shepherd.' [4188]
2. The Good Shepherd Who layeth down His life for His Sheep! What a contrast to a mere hireling, whose are not the sheep, and who fleeth at sight of the wolf (danger), and the wolf seizeth them, and scattereth (viz., the flock): (he fleeth) because he is a hireling, and careth not for the sheep.' The simile of the wolf must not be too closely pressed, but taken in a general sense, to point the contrast to Him Who layeth down His Life for His sheep.' [4189]
Truly He is - is seen to be - the fair Shepherder,' [4190] Whose are the sheep, and as such, I know Mine, and Mine know Me, even as the Father knoweth Me, and I know the Father. And I lay down My Life for the sheep.'
3. For the sheep that are Mine, whom I know, and for whom I lay down My Life! But those sheep, they are not only of this fold,' not all of the Jewish fold,' but also scattered sheep of the Gentiles. They have all the characteristics of the flock: they are His; and they hear His Voice; but as yet they are outside the fold. Them also the Good Shepherd must lead,' and, in evidence that they are His, as He calls them and goes before them, they shall hear His Voice, and so, O most glorious consummation, they shall become one flock [4191] and one Shepherd.'
And thus is the great goal of the Old Testament reached, and the good tidings of great joy' which issue from Israel are unto all people.' The Kingdom of David, which is the Kingdom of God, is set up upon earth, and opened to all believers. We cannot help noticing - though it almost seems to detract from it - how different from the Jewish ideas of it is this Kingdom with its Shepherd-King, Who knows and Who lays down His Life for the sheep, and Who leads the Gentiles not to subjection nor to inferiority, but to equality of faith and privileges, taking the Jews out of their special fold and leading up the Gentiles, and so making of both one flock.' Whence did Jesus of Nazareth obtain these thoughts and views, towering so far aloft of all around?
But, on the other hand, they are utterly un-Gentile also - if by the term Gentile' we mean the Gentile Churches,' in antagonism to the Jewish Christians, as a certain school of critics would represent them, which traces the origin of this Gospel to this separation. A Gospel written in that spirit would never have spoken on this wise of the mutual relation of Jews and Gentiles towards Christ and in the Church. The sublime words of Jesus are only compatible with one supposition: that He was indeed the Christ of God. Nay, although men have studied or cavilled at these words for eighteen and a half centuries, they have not yet reached unto this: They shall become one flock, one Shepherd.'