The Parable of the Good Shepherd is one of John's few parables. It emphasizes Christ's sovereignty: He is the great and benevolent Owner of His sheep.
Martin Collins, reviewing the significance of Christ's final post-Resurrection sayings, "Feed My sheep" (appearing thrice) and "Follow me" (appearing twice), emphasizes that these words apply to all of God's called-out ones). We have a . . .
In John 10, Jesus characterizes Himself as a "Good Shepherd" who loves and cares for His sheep. Martin Collins looks deeper into the personal relationship that exists between the Shepherd and His flock, which is shown in His kind and providential leadershi. . .
Even though under-shepherds do not always perfectly emulate Christ, He has nevertheless established their roles and has gifted them to serve in this way.
When our lives change, we do not have to fear that things are out of control. As the Good Shepherd, Christ changes our circumstances for our benefit.
If sheep choose to become 'without a shepherd,' they reject one of Christ's major gifts to His flock, taking themselves outside of His established order.
In days gone by, sheep were a common symbol of wealth. ...
David Grabbe mentions the ancient heresy of Marcionism, which taught that the God of the Old Testament was inferior to Christ, the God of the New Testament, a teaching echoed in some Protestant thought to this day. Comparing the names of God as they appear. . .
Jesus perfectly fulfilled the Old Testament types, slain as the Passover Lamb, resurrected with the cutting of the wavesheaf, and ascended to His Father at the time of the waving of the sheaf.
Jesus' discourse in Luke 15 is essentially one distinct parable with three illustrations. His intention is to reveal that, as the Son of Man, He came into the world to seek and save the lost. This study analyzes what is commonly known as the Parable of the. . .
John Ritenbaugh focuses upon the episode of the healing of the man blind from birth and the resultant threats imposed upon the man and his family by the Pharisees who accused Jesus of breaking the Sabbath. The man, healed by Jesus but persecuted and disfel. . .
Of all animals, sheep need the most care and are extremely vulnerable to predators, pests, and fear, leading to extremely dependent and trusting behavior.
Christ's life and death were supernatural in that He had God's Spirit from the beginning, giving Him power over things, as well as undeniable logic.
John Ritenbaugh reminds us to value our calling, observing that, just as Jesus and His disciples were burdened with the doctrines of the scribes and Pharisees, so God's called-out church is encumbered with nominal Christianity, institutions which have mili. . .
Psalm 23 depicts the gratitude we should display from a sheep's point of view, as the animal boasts of blessings and marvels about the care of his Shepherd.
John Ritenbaugh continues to examine the shepherd and door analogies occurring in John 10, depicting the close relationship of Jesus with His flock as the security and stability provided by His protection, as opposed to the approach of the hireling. Christ. . .
John Ritenbaugh reveals that the valley-of-shadow imagery symbolizes the fears, frustrations, trials, and tests needed to produce character, quality fruit, and an intimate trust in the shepherd. His rod, an extension of his will and strength, serves not on. . .
Richard Ritenbaugh, reflecting that 30 years have passed since the death of Herbert W. Armstrong, and 24 years since the founding of the Church of the Great God, marvels that the greater church of God continues to scatter over 400 separate organizational s. . .
Sheep are the most dependent on their owner for their well-being. From the viewpoint of the sheep, the quality of care of the shepherd is of utmost importance.
The focus of Psalms Book IV and the Summary Psalm 149 is on the work of the glorified saints in serving as mediating priests under Christ.
Martin Collins, focusing on the episode in Matthew 18:1-3, where some presumptuous disciples speculated about who would receive the highest posts in the Kingdom of God, cautions that ambition, arrogance, and pride would short-circuit such aspirations. Plac. . .
John Ritenbaugh, reminding us that the scene does not change between John 7 and 8, but the location changes in chapter 9, a location where He heals a man who had been blind from his birth. This stirred up another controversy with the Pharisees. All of the . . .
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