“As a sheep before her sharers is dumb, so he openeth not his mouth.” — Isaiah 53:7.

OUR Lord Jesus so took our place that we are in this chapter compared to sheep: “All we like sheep have gone astray,” and he is compared to a sheep also, — “As a sheep before her shearers is dumb.” It is wonderful how complete was the interchange of positions between Christ and his people, so that he became what they were in order that they might become what he is. We can well understand how we should be the sheep and he the shepherd; but to liken the Son of the Highest to a sheep would have been unpardonable presumption had not his own Spirit employed the condescending figure.

Though the emblem is very gracious, its use in this place is by no means singular, for our Lord had been long before Isaiah’s day typified by the lamb of the Passover. Since then he has been proclaimed as “the Lamb of God which taketh away the sin of the world;” and indeed even in his glory he is the Lamb in the midst of the throne.

I. In opening up this divine emblem I would invite you to consider, first, OUR SAVIOR’ S PATIENCE, set forth under the figure of a sheep dumb before her shearers.

Our Lord was brought to the shearers that he might be shorn of his comfort, and of his honor, shorn even of his good name, and shorn at last of life itself; but when under the shearers he was as silent as a sheep. How patient he was before Pilate, and Herod, and Caiaphas, and on the cross.

You have no record of his uttering any exclamation: of impatience at the pain and shame which he received at the hands of these wicked men. You hear not one bitter word. Pilate cries, “Answerest thou nothing? Behold how many things they witness against thee;” and Herod is woefully disappointed, for he expected to see some miracle wrought by him. All that our Lord does say is in submissive tones, like the bleating of a sheep, though infinitely more full of meaning. He utters sentences like these, — “For this purpose was I born, and came into the world, that I might bear witness to the truth,” and, “Father, forgive them, for they know not what they do.” Otherwise he is all patience and silence.

Remember, first, that our Lord was dumb and opened not his mouth against his adversaries, and did not accuse one of them of cruelty or injustice. They slandered him, but he replied not; false witnesses arose, but he answered them not. One would have thought he must have spoken when they spat in his face. Might he not have said, “Friend, why doest thou this? For which of all my works dost thou insult me?” But the time for such expostulations was over. When they smote him on the face with the palms of their hands, it would not have been wonderful if he had said, “Wherefore do you smite me so? ‘“ But no; he is as though he heard not their revilings.

He brings no accusation to his Father. He needed only to have lifted his eye to heaven and legions of angels would have chased away the ribald soldiery — one flash of a seraph’s wing and Herod had been eaten by worms, and Pilate had died the death he well deserved as an unjust judge. The hill of the cross might have become a volcano’s mouth to swallow up the whole multitude who stood there jesting and jeering at him: but no, there was no display of power, or rather there was so great a display of power over himself that he restrained Omnipotence itself with a strength which never can be measured.

Again, as he did not utter a word against his adversaries, so he did not say a word against any one of us. You remember how Zipporah said to Moses, “Surely a bloody husband art thou to me,” as she saw her child bleeding; and surely Jesus might have said to his church, “Thou art a costly spouse to me, to bring me all this shame and bloodshedding.” But he giveth liberally, he openeth the very fountain of his heart, and he upbraideth not.

He had reckoned on the uttermost expenditure, and therefore he endured the cross, despising the shame. “This was compassion like a God, That when the Savior knew, The price of pardon was his blood, His pity ne’er withdrew.” No doubt he looked across the ages; for that eye of his was not dim, even when bloodshot on the tree: he must have foreseen your indifference and mine, our coldness of heart, and base unfaithfulness, and he might have left on record some such words as these: “I am suffering for those who are utterly unworthy of my regard; their love will be a miserable return for mine. Though I give my whole heart for them, how lukewarm is their love to me I am sick of them, I am weary of them, and it is woe to me that I should be laying down my heart’s blood for such a worthless race as these my people are.” But there is not a hint of such a feeling. No. “Having loved his own which were in the world, he loved them unto the end,” and he did not utter a syllable that looked like murmuring at his suffering on their behalf, or regretting that he had commenced the work.

And again, as there was not a word against his adversaries, nor a word against you nor me, so there was not a word against his Father nor a syllable of repining at the severity of the chastisement laid upon him for our sakes. You and I have murmured when under a comparatively light grief, thinking ourselves hardly done by. We have dared to cry out against God, “My face is foul with weeping, and on my eyelids is the shadow of death; not for any injustice in mine hands: also my prayer is pure.” But not so the Savior; in his mouth were no complaints. It is quite impossible for us to conceive how the Father pressed and bruised him, yet was there no repining. “My God, my God, why hast thou forsaken me?” is an exclamation of astonished grief, but it is not the voice of complaint. It shows manhood in weakness, but not manhood in revolt. Many are the Lamentations of Jeremiah, but few are the lamentations of Jesus. Jesus wept, and Jesus sweat great drops of blood, but he never murmured nor felt rebellion in his heart.

Behold your Lord and Savior lying in passive resignation beneath the shearers, as they take away everything that is dear to him, and yet he openeth not his mouth. I see in this our Lord’s complete submission. He gives himself up; there is no reserve about it. The sacrifice did not need binding with cords to the horns of the altar. How different from your case and mine! He stood there willing to suffer, to be spat upon, to be shamefully entreated, and to die, for in him there was a complete surrender.

He was wholly given to do the Father’s will, and to work out our redemption. There was complete self-conquest too. In him no faculty arose to plead for liberty, and ask to be exempted from the general strain; no limb of the, body, no portion of the mind, no faculty of the spirit started, but all submitted to the divine will: the whole Christ gave up his whole being unto God, that he might perfectly offer himself without spot for our redemption.

There was not only self-conquest, but complete absorption in his work.

The sheep, lying there, thinks no more of the pastures, it yields itself up to the shearer. The zeal of God’s house did eat up our Lord in Pilate’s hall as well as everywhere else, for there he witnessed a good confession. No thought had he but for the clearing of the divine honor, and the salvation of God’s elect. Brethren, I wish we could arrive at this, to submit our whole spirit to God, to learn self-conquest, and the delivering up of conquered self entirely to God.

The wonderful serenity and submissiveness of our Lord are still better set forth by our text, if it be indeed true that sheep in the East are even more docile than with us. Those who have seen the noise and roughness of many of our washings and shearings will hardly believe the testimony of that ancient writer Philo-Judaeus when he affirms that the sheep came voluntarily to be Shorn. He says; “Woolly rams laden with thick fleeces put themselves into the shepherd’s hands to have their wool shorn, being thus accustomed to pay their yearly tribute to man, their king by nature. The sheep stands in a silent inclining posture, unconstrained under the hand of the shearer. These things may appear strange to those who do not know the docility of the sheep, but they are true.” Marvelous indeed was this submissiveness in our Lord’s case; let us admire and imitate.

II. Thus I have feebly set forth the patience of our beloved Master. Now I want you to follow me, in the second place, to VIEW OUR OWN CASE UNDER TILE SAME METAPHOR AS THAT WHICH IS USED IN REFERENCE TO OUR LORD.

Did I not begin by saying that because we were sheep he deigns to compare himself to a sheep? Let us look from another point of view: our Lord was a sheep under the shearers, and as he is so are we also in this world. Though we shall never be offered up like lambs in the temple by way of expiation, yet the smuts for ages; were the flock of slaughter, as it is written, “For thy sake we are killed all the day long, we are accounted as sheep for the slaughter!” Jesus sends us forth as sheep in the midst of wolves, and we are to regard ourselves as living sacrifices, ready to be offered up. I dwell, however, more particularly upon the second symbol: we are brought as sheep under the shearers’ hands.

Just as a sheep is taken by the shearer, and its wool is all cut off, so doth the Lord take his people and shear them, taking away all their earthly comforts, and leaving them bare. I wish when it came to our turn to undergo this shearing operation it could be said of us as of our Lord, “As a sheep before her shearers is dumb, so he openeth not his mouth.” I fear that we open our mouths a great deal, and make no end of complaining without any apparent cause, or with the very slenderest reason. But now to the figure.

First, remember that a sheep rewards its owner for all his care and trouble by being shown. There is nothing else that I know of that a sheep can do. It yields food when it is killed, but while it is alive the one payment that the sheep can make to the shepherd is to yield its fleece in due season. Some of God’s people can give to Christ a tribute of gratitude by active service, and they should do so gladly every day of their lives; but many others cannot do much in active service, and about the only reward they can give to their Lord is to render up their fleece by suffering when he calls upon them to suffer, submissively yielding to be shorn of their personal comfort when the time comes for patient endurance.

Here comes the shearer; he takes the sheep and begins to cut, cut, cut, cut, taking away the wool wholesale. Affliction is often used as the big shears.

The husband, or perhaps the wife, is removed, little children are taken away, property is shorn off, and health is gone. Sometimes the shears cut off the man’s good name; slander follows; comforts vanish. Well, this is your shearing time, and it may be that you are not able to glorify God to any very large extent except by undergoing this process. If this be the fact, do you not think that we, like good sheep of Christ, should surrender ourselves cheerfully, feeling, “I lay myself down with this intent, that thou shouldst take from me anything and everything, and do what thou wilt with me; for I am not mine own, I am bought with a price?”

Notice that the sheep is itself benefited by the operation of shearing.

Before they begin to shear the sheep the wool is long and old, and every bash and briar tears off a bit of the wool, until the sheep looks ragged and forlorn. If the wool were left, when the heat of summer came the sheep would not be able to bear itself, it would be so overloaded with clothing that it would be as uncomfortable as we are when we have kept on our borrowed wool, our flannels red broadcloths, too late. So brethren, when the Lord shears us, we do not like the operation any more than the sheep do; but first, it is for his glory: and secondly, it is for our benefit, and therefore we are bound most willingly to submit. There are many things which we should have liked to have kept which, if we had kept them, would not have proved blessings but curses. A stale blessing is a curse. The manna, though it came from heaven, was only good so long as God’s command made it a blessing, but when they kept it over its due time it bred worms and stank, and then it was no blessing. Many persons would keep their mercies till they turn to corruption; but God will not have it so. Up to a certain point for you to be wealthy was a blessing; it would not have been a blessing any longer, and so the Lord took your riches away. Up to that point your child was a boon, but it would have been no longer so, and therefore it fell sick and died. You may not be able to see it, but it is so, that God, when he withdraws a blessing from his people, takes it away because it would not be a blessing any longer.

Before sheep are shorn they are always washed. Were you ever present at the scene when they drive them down to the brook? Men are placed in rows, leading to the shepherd who stands in the water. The sheep are driven down, and the men seize them, throw them into the pool, keeping their faces above water, and swirl them round and round and round to wash the wool before they clip it off. You see them come out on the other side frightened to death, poor things, wondering whatever is coming. I want to suggest to you, brethren, that whenever a trial threatens to overtake you, you should entreat the Lord to sanctify it to you. If the good Shepherd is going to clip your wool, ask him to wash it before he takes it off; ask to be cleansed in spirit, soul, and body. That is a very good custom Christian people have of asking a blessing on their meals before they eat bread. Do you not think it is even more necessary to ask a blessing on our troubles before we get into them? Here is your dear child likely to die; will you not, dear parents, meet together and ask God to bless the death of that child, if it is to happen? The harvest fails; would it not be well to say — “Lord, sanctify this poverty, this loss, this year’s bad harvest: cause it to be a means of grace to us:” Why not ask a blessing on the cup of bitterness as well as upon the cup of thanksgiving? Ask to be washed before you are shorn, and if the shearing must come, let it be your chief concern to yield clean wool.

After the washing, when the sheep has been dried, it actually loses what was its comfort. The sheep is thrown down, and the shearers get to work; the poor creature is losing its comfortable fleece. You also will have to part with your comforts. Will you recollect this? The next time you receive a fresh blessing call it a loan. Poor sheep, there is no wool on your back but what will have to come off; child of God, there is no earthly comfort in your possession but what will either leave you, or you will leave it.

Nothing is our own except our God. “Why,” says one, “not our sin?” Sin was our own, but Jesus has taken it upon himself, and it is gone. There is nothing our own but our God, for all his gifts are held on lease, terminable at his sovereign will. We foolishly consider that our mercies belong to us, and when the Lord takes them away we half grumble. A loan, they say, should go laughing home, and so should we rejoice when the Lord takes back that which he had lent us. All our possessions are but brief favors borrowed for the hour. As the sheep yields up its wool and so loses its comfort, so must we yield up all our earthly properties; or if they remain with us till we die, we shall part with them then, we shall not take so much as one of them across the stream of death.

The shearers take care not to hurt the sheep: they clip as close as they can, but they do not cut the skin. If possible, they will not draw blood, even in the smallest degree. When they do make a gash, it is because the sheep does not lie still but a careful shearer has bloodless shears. Of this Thomson sings in his Seasons, and the passage is so good an illustration of the whole subject that I will adorn my discourse with it: — “How meek, how patient, the mild creature lies!

What softness in its melancholy face, What dumb complaining innocence appears!

Fear not, ye gentle tribes! ‘tis not the knife Of horrid slaughter that is o’er you waved; No, ‘tis the tender swain’s well guided shears, Who having now, to pay his annum care, Borrow’d your fleece, to you a cumbrous load, Will send you bounding to your hills again.” It is the kicking and the struggling that make the shearing work at all hard, but if we are dumb before the shearers no harm can come. The Lord may clip wonderfully close: I have known him clip some so close that they did not seem to have a bit of wool left, for they were stripped entirely, even as Job when he cried, “Naked came I out of my mother’s womb, and naked shall I return thither.” Still, like Job, they have added, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.”

Notice that the shearers always shear at a suitable time. It would be a very wicked, cruel, and unwise thing to begin sheepshearing in winter time.

There is a proverb which talks about God “tempering the wind to the Shorn lamb.” It may be so, but it is a very cruel practice to shear lambs while winds need tempering. Sheep are shorn when it is warm, genial weather, when they can afford, to lose their fleeces, and are all the better for being relieved of them. As the summer comes on sheepshearing time comes. Have you ever noticed that whenever the Lord afflicts us he selects the best possible time? There is a prayer that he put into his disciples’ mouths, “Pray that your flight be not in the winter:” the spirit of that prayer may be seen in the seasonableness of our sorrows. He will not send us our worst troubles at our worst times. If your soul is depressed the Lord does not send you a very heavy burden; he reserves such a load for times when you have joy in the Lord to be your strength. It has come to be a kind of feeling with us that when we have much delight a trial is near, but when sorrow thickens deliverance is approaching. The Lord does not send us two burdens at a time; or, if he does, he sends double strength. His shearing time is chosen with tender discretion. ‘There is another thing to remember. It is with us as with the sheep, there is new wool coming. Whenever the Lord takes away our earthly comforts with one hand, one, two, three, he restores with the other hand six, a score, a hundred; we are crying and whining about the little loss, and yet it is necessary in order that we may be able to receive the great gain. Yes, it will be so, we shall yet have cause for rejoicing, “joy cometh in the morning.” If we have lost one position, there is another for us: if we have been driven out of one place, a better refuge is prepared. Providence opens a second door when it shuts the first. If the Lord takes away the manna, as he did from his people Israel, it is because they have the old corn of the land of Caanan to live upon. If the water of the rock did not follow the tribes any longer, it was because they drank of the Jordan, and of the brooks. O sheep of the Lord’s fold, there is new wool coming: therefore do not fret at the shearing. I have given these thoughts in brief, that we may come to the last word.

III. Let us, in the third place, endeavor to IMITATE THE EXAMPLE OF OUR BLESSED LORD WHEN OUR TURN COMES TO BE SHORN. Let us be dumb before the Shearers, submissive, quiescent, even as he was.

I have been giving, in everything I have said, a reason for so doing. I have shown that our shearing by affliction glorifies God, rewards the Shepherd, and benefits ourselves. I have shown that the Lord measures and tempers our affliction, and sends the trial at the right time. I have shown you in many ways that it will be wise to submit ourselves, as the sheep does to the shearer, and that the more completely we do so the better.

We struggle far too much, and we are apt to make excuses for so doing.

Sometimes we say, “Oh, this is so painful, I cannot be patient! I could have borne anything else but this.” When a father is going to correct his child, does he select something pleasant? No. The painfulness of the punishment is the essence of it, and even so the bitterness of our sorrow is the soul of our hastening. By the blueness of the wound the heart will be made better.

Do not repine because your trial seems strange and sharp. That would in fact be saying, “If I have it all my own way I will, but if everything does not please me I will rebel;” and that is not a fit spirit for a child of God.

Sometimes we complain because of our great weakness. “Lord, were I stronger I would not mind this heavy loss; but I am frail as a sere leaf driven of the tempest.” But who is to be the judge of the suitability of your trial? You or God? Since the Lord judges this trial to be suitable to your weakness, you may be sure that it is so. Lie still! Lie still! “Alas,” you say, “my grief comes from the most cruel quarter; this trouble did not arise directly from God, it came through my cousin or my brother who ought to have treated me with gratitude. It was not an enemy: then I could have borne it.” My brother, let me assure you that in reality trial comes not from an enemy after all. God is at the bottom of all your tribulation; look through the second causes to the great First Cruise. It is a great mistake when we fret over the human instrument which smites us, and forget the hand which uses the rod. If I strike a dog, he bites my stick; poor creature, he knows no better: but if he could think a little he would bite me, or else take the blow submissively. Now, you must not begin biting the stick. After all, it is your heavenly Father that uses the staff; though it be of ebony or of blackthorn, it is in his hand. It is well to have done with picking and choosing our trials, and to leave the whole matter in the hand of infinite wisdom. A sweet singer has put this matter very prettily; let me quote the lines: — “But when my Lord did ask me on what side I were content, The grief whereby I must be purified, To me was sent, “As each imagined anguish did appear, Each withering bliss Before my soul, I cried, ‘ Oh! spare me here, Oh, no, not this!’ “Like one that having need of, deep within, The surgeon’s knife, Would hardly bear that; it should graze the skin, Though for his life. “Nay, then, but he, who best doth understand Both what we need, And what can bear, did take my case in hand, Nor crying heed.” This is the pith of my sermon: oh, believer, yield thyself! Lie passive in the hands of God! Yield thee, and struggle not! There is no use in struggling, for our great Shearer, if he means to shear, will do it. Did I not say just now that the sheep, by struggling, might be cut by the, shears! So you and I, if we struggle against God, will get two strokes instead of one; and after all there is not half so much trouble in a trouble as there is in kicking against the trouble. The Eastern ploughman has a goad, and pricks the ox to make it move more actively; he does not hurt it much by his gentle prodding, but suppose the ox flings out its leg the moment it touches him, he drives the goad into himself, and bleeds. So it is with us, we shall find it; hard to kick against the pricks; we shall endure much more pain by rebelling than would have come if we had yielded to the divine will. What good comes of fretting? We cannot make one hair white or black. You that are troubled, rest with us, for you cannot make shower or shine, foul or fair, with all your groaning. Did you ever bring a penny into the till by fretting, or putt a loaf on the table by complaint? Murmuring is wasted breath, and fretting is wasted time. To lie passive in the hand of God brings a blessing to the soul. I would myself be more quiet, calm, and selfpossessed.

I long to cry habitually, “Lord, do what thou wilt, when thou wilt, as thou wilt, with me, thy servant: appoint me honor or dishonor, wealth or poverty, sickness or health, exhilaration or depression, and I will take all right gladly from thy hand.” A man is not far from the gates of heaven when he is fully submissive to the Lord’s will.