I. THE EXCELLENCY OF ISRAEL IN THE SIGHT OF GOD. The neglected and scattered sheep that had been untaught or misdirected by their rulers should be eared for by the Lord himself; they should be placed on the very summit of sacred privilege, they should be sheep feeding on the mountain-heights of the Holy Land. Mount Zion was "the holy mountain (Ezekiel 20:40), where the best spiritual pasture was to be had for the hungering heart of the devout Hebrew; but "everything in Israel had a moral elevation." At any rate, Israel in its best days, under David, Solomon, Jehoshaphat, Uzziah, Hezekiah, Josiah, attained to an elevation of knowledge and of character which was comparatively great and high. Its superiority to all surrounding nations was seen in:

1. Its knowledge of the living God. While they were worshipping gods of their own creation - false, capricious, cruel, lustful - the people of God were honoring One who was just, holy, kind, true, faithful; one who was worthy the deepest reverence, the fullest trust, the strongest affection that the human soul could offer; One whose service constituted the most lofty enjoyment and exerted the most elevating influence on the minds and lives of his worshippers.

2. Its morality. There are many passages in Scripture condemning immoralities among the Jews, and there were periods when Hebrew morality declined. In the time of our Lord it had sunk with the sinking of religion into formality and routine. Yet an historical comparison between the morale of the Jewish nation and that of all contemporary peoples would show that the children of Israel, in any period of their history, towered high and far above their neighbors. Comparatively speaking, they were true, and pure, and temperate, and just. To be taught and trained as was the Hebrew child in his home and in his school and in the sanctuary of God, was to ascend and to move along the "mountain-height of Israel." The very best and the saintliest men of Israel, whose names are held in highest honor by the good and pure of every land, were the mountain-peaks that did not rise straight and lonely from the deep valleys; they rose from the high elevation, the mountain-ranges of general national piety and purity. The idea is far more perfectly realized, and the prophecy finds its complete fulfillment in -

II. THE HIGHER EXCELLENCY OF THE CHURCH OF CHRIST. Here we stand on loftier ground. We have:

1. A still loftier conception of the character and the will of God. Learning of Jesus Christ, knowing God as revealed to us in him, we recognize a Divine Father, grieved with his children's sin and departure from himself; yearning over them in their distance and their misery; seeking at his own infinite cost to save them; engaged through the centuries in the gracious and glorious work of redeeming the human race to holiness and happiness, to the kingdom of heaven.

2. A still higher morality. Sitting at the feet of the great Teacher, following in the steps of the Divine Exemplar, restrained and constrained by the influences of the Holy Spirit of God, we rise to and walk along the lofty mountain-range of Christian morals, breathing a Christian atmosphere, engaged with our Lord and Leader in his great work of grace and truth. With Christ's own truth in our mind, with his example before our eyes, with his Spirit willing to dwell within and to inspire all that seek his presence and his power,

(1) how utterly unworthy of us is everything small and mean in feeling and in action!

(2) how it becomes us to take a high and noble course, to speak in an elevated strain, to breath a pure and bracing air, to do lofty and magnanimous deeds, as we move up the mountain-path to the heavenly places! - C.

I. The first class suggested to our notice comprehends "THE LOST," of whom it is said that the Saviour "will seek them." The language, every Gospel-hearer is familiar with, as descriptive, on the one hand, of man's natural state of spiritual stupidity and danger, and on the other, of the tender compassion of Christ, the great Shepherd, in redeeming and reclaiming him.

II. "THE DRIVEN AWAY," whom the Saviour tells us He "will bring again." It implies, no doubt, like the former, that the sheep is gone out of the fold, and cannot, therefore, for the present be in a situation of comfort or safety. But does it not imply that the sheep has left the fold reluctantly? It has not escaped of its own accord. It has been "driven away" by some enemy; and, wandering now in want and fear, it longs to return to "the green pastures" where it had hitherto fed in plenty and safety. What could be more descriptive than this of the case of the backsliding Christian? Was it not thus that, by the violence of temptation, David was for a time driven away into sin, so that he lost his previous consciousness of the saving care and countenance of his God? Was it not so, too, with Peter, whom the fear of man so far overcame in a moment of weakness that he denied his Lord, and so was for a season visibly separated from the fold of Christ? Even now, is not the voice of our great Shepherd lifted up amongst us, at once rebuking our wanderings and encouraging our return?

III. "THE BROKEN," whom He graciously promises to "bind up." Solemn pledges forgotten, broken through, trampled on, — mercies of every description slighted and abused, — the cause of Christ dishonoured, — perhaps, through their unaccountable folly, some neighbour, some companion, if not some relative or child, hardened against the Gospel, and led away to ruin! Oh! the very thought of such aggravated sin is heart rending, and the appalled backslider can only cry out in vexation and trembling, "Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head, therefore my heart faileth me." Or, in another way still, may the heart of a backsliding Christian be broken. Think of the deep wounds of adversity to which Jesus has found it necessary to subject him, as the means of putting an end to his wanderings. Now by these and similar measures Jesus may have checked the believer's wanderings, and won back his heart. He has recovered His straying sheep, and brought it home to His fold. But oh! is it not broken, suffering bitterly under the consequences of its wanderings, and therefore needing greatly the attention and sympathy of its Shepherd? Wounded and bleeding, it must now become the object of His tenderest care, and with skilful hand must He now apply the healing balm of His blood and grace. And He does so.

IV. "I WILL STRENGTHEN THAT WHICH WAS SICK." This description refers to those more secret, insidious diseases by which the shepherd's flock is liable to be infected, and which, if allowed to take their course, may prove as fatal as any of the seemingly more alarming casualties to which the wandering sheep may be subjected. The seat of this spiritual sickness is the heart; and it will be in operation there for months, perhaps, before the symptoms of it appear outwardly, or assume a serious aspect. It may receive a check at any stage of its progress, or it may be suffered to take its course, till at last it prostrates its victim before some gross temptation, so that his case becomes an astonishment to the world, and a grief to all who respect the honour of the Gospel. This is certain, it will receive a check, sooner or later, in the case of every true Christian. "I will strengthen that which was sick." True, it may often seem to our narrow view as if He delayed the communication of spiritual strength long after it has become every way needful. Such delay, however, undoubtedly accords with His own sovereign and, wise plan, though we cannot understand it; and so far from indicating a want of interest in the individual, or a want of power or of determination eventually "to restore his soul," it would be seen, if we rightly comprehended the case, to indicate the contrary; just as Lazarus's death, which could easily have been prevented, is allowed to take place, in order that the Saviour's power and love may be the more signally displayed in His resurrection.

(P. Hannay.)