John Ritenbaugh concludes the series on Christ's sacrificial death by asserting that it was, first, Preternatural (planned before the foundation of the world), second, Natural (as He died of blows to His body), third, Unnatural (as He was totally sinless), and fourth, Supernatural (as He displayed more-than-human power in leading His life and controlling His death). Christ's life and death were supernatural in that He had God's Holy Spirit from the get-go, giving Him power of things animate and inanimate, as well as the ability to knock Satan's lies in the head with undeniable logic. His identification as the Good Shepherd places Him in a unique category, far superior to any other human shepherd (that is, minister, teacher or lead). When He stressed that He would lay down His life voluntarily for His flock, He meant He would give it in expiation, atoning for sin. His death was not a suicide; rather, it was planned with the approval of God the Father, who had the power to resurrect Christ. Jesus was never a victim but was totally in control of the situation throughout the ordeal, consciously fulfilling every Messianic prophecy. From the time of His betrayal to His final breath, Jesus controlled the unfolding of events. At the end, He bowed His head, giving His Spirit to His Father at exactly the right time. The image of a delirious, semi-conscious, almost comatose Jesus is a mendacious fabrication spawned by Satan. Christ modeled for us how we must be willing to give ourselves voluntarily for God, yielding to the shaping power of His Holy Spirit, the mind of Christ.
John Ritenbaugh, reflecting that we are all "cut from the same cloth" as our original parents, reminds us that God was aware from the beginning that the free will He gave us in order to develop character, coupled with our carnal nature, made us highly vulnerable to sinning—and highly vulnerable to the natural consequence of sin, death. As it worked out, all God's creation is now under the curse of sin—death. God, before He created Adam and Eve, preternaturally (that is, using forces outside those of the natural world) and meticulously planned the death and resurrection of Jesus Christ in order to save humanity from this horrible curse. With the sacrifice of Jesus freely given to justify us initially, plus the on-going gift of the Holy Spirit to sanctify us, we have the ability of overcoming and growing in godly character—growing into the image and likeness of God. Christ, until His very last breath, with clarity of thought, went forth as a willing sacrifice, not as a victim. Christ gave His called-out ones the "blueprint" of the changes needed to transform into His image. Not judging it robbery to be equal with God the Father, He nevertheless emptied Himself of His Divinity, humbly taking on the role of a fleshly bond servant, willing to accept whatever God the Father gave Him to do. On our spiritual trek, we must assimilate the same mindset, loving God with all our heart, and others as ourselves.
Martin Collins, assuring us that those whom God has called will be kept safe, protected, and sanctified, reminds us that: 1.) No one can come to Christ unless the Father draws him, 2.) All whom the Father has given to Him will come to Him, and 3.) None of those who remain in Him will be lost. In the prayer Jesus offered on behalf of His disciples, recorded in John 17, Jesus also prays for those called in the future, asking for their safe-keeping, sanctification, unity, and fellowship, all referring to matters of the spirit—protection from evil, separation from the world, and training for future responsibilities in God's Kingdom. Before our lives conclude, Satan, secular influences and our own carnality will all assault us. God as our true Shepherd provides total protection of His called out-ones forever. Being kept in God's name refers to assimilating the attributes of God: Joy, holiness, truth, responsibility, unity and love. Joy is an endangered characteristic among today's saints. We can have joy in the midst of trials when we take our minds off immediate circumstances and focus on the mind of Christ dwelling in us. This indwelling Spirit enables us to develop a vertical relationship with our Heavenly Father and a horizontal one with our brethren. God has separated us out to love and obey Him and teach others to do the same.
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 mandate to study the Bible comprehensively and responsibly, not becoming self-proclaimed 'experts' in prophecy or esoteric mysteries. When we pray and study, we should be conscious we are meeting with God, allowing us to be sensitive to God's purpose for our lives. Like the apostle Peter, we are admonished not to compare our spiritual lot with that of our brethren, riveting our attention on Christ rather than on ourselves or on our spiritual siblings. God has called individuals with different temperaments (impetuous activists, contemplative thinkers, etc.), giving them a variety of spiritual gifts to work interdependently. If we take our eyes off Christ, we run the risk of bumping into someone else and becoming unprofitable. Following Christ involves self-denial and taking responsibility for what God has crafted in us through the power of Christ living in us through His Holy Spirit. John's Gospel provides a comprehensive witness from Christ's contemporaries. As the recipients of this reliable testimony, we are obligated to add our testimony, feeding God's sheep and following Jesus Christ.
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 structures. Realizing that God evidently determined to effect this diaspora, our primary goal should be spiritual rather than organizational unity, as we endeavor to achieve the same kind of unity Christ has for God the Father, a unity He prayed for His disciples at the last supper, and for all His called-out ones. Much of the onus for the fracturing of the WCG rested with the leadership, based on a philosophy of authoritarian gentile leadership Christ warned against, mimicking sheriffs rather than shepherds, driving rather than leading. To successfully lead the church, leaders or overseers must: (1) Realize that God is sovereign, always in control and always at work, responsible for good and calamity. (2) Know that Jesus is the head of the Church; God the Father put everything under His feet.. As parts of a spiritual body, with roles assigned by Christ, neither leaders nor lay people should arrogate responsibility not given us. (3) Ministers are servants rather than overlords; all the Bible luminaries, including Paul, Peter, James, and Jude, referred to themselves as servants. (4) The authority for the leadership in the church is spiritual, not physical, political or authoritarian. God has commissioned pastors to lead and persuade, equipping the saints to function as god has ordained, rather than to browbeat and give orders. (5) The pastor's job description is to be a shepherd, guiding, protecting, feeding, and walking in front of the flock, leading them rather than driving them.
David C. Grabbe: As the book of Hebrews ends, the author—likely Paul—pens this benediction: "Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, ..."
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 militated against the whole counsel of God, even though they claim to get their teachings from the Bible. God places the blame for misleading and scattering Israel on the shepherds (sometimes metaphorically identifying the ministry or religious leaders, but more at governmental, judicial, academic, corporate leaders, and also the leaders of individual families). There is a dangerous leadership deficit in modern Israel, totally antithetical to the responsible leadership of father Abraham. A deceived nominal Christianity, hopelessly detached from God's covenant, has led people astray by lies. Modern Israel, by turning its back on the truth, has blown its opportunity for moral leadership every bit as much as ancient Judah did. Despite the moral failure of our elected leaders, we must maintain leadership in our individual families. The church is a unique institution apart from Israel and Judah, specially prepared by God in the last 2,000 years, having the responsibility of shepherding a distracted, lost, dependent flock abandoned by irresponsible, neglectful, self-serving leaders, teaching it God's Laws. Likewise, our current self-serving political leaders, steeped in godless humanism, are purposely destroying our country and civilization under the direction of Satan, leading to a perpetual civil war (of ideas and beliefs) in our country with no prospect of peace until Christ's Second Coming.
Richard Ritenbaugh, continuing his survey of the themes of Psalms Book IV, and the Summary Psalm 149, points out that the clear focus of these psalms is on the work of the glorified saints (that is, the 144,000) in performing the duties of the Bride of Christ, serving as mediating priests under Christ. Psalm 92 is sung in a regular weekly cycle on the Sabbath in synagogue services. Psalm 94 is sung on Wednesday, perhaps signifying the beginning of Jesus' ministry in the midst of the week, while Psalm 93 is sung on the preparation day of the Sabbath. The Sabbath command in Exodus 20 refers to a specific segment of time hallowed by God- (the seventh day) Sabbath, not "a" Sabbath, chosen by man to be kept whenever he feels a need to crash. The Sabbath is to be kept by ceasing to do our physical work (signified by the Greek word transliterated as katapausin) as opposed to merely rest (signified by the Greek word transliterated as anapausin).Almighty God, who never ceases working, completed all His physical creation in six days, commencing the Spiritual creation on the seventh dayWe are commanded to cease all of our physical activities on the Sabbathéthat is, to put aside those activities pertaining to our job, our hobbies, and our own pleasures, switching our focus to developing our spiritual skills and gifts. The seventh day cycle commences at the very beginning of Genesis (2:1-3) and is an important, recurring cycle we are obligated to program into our nervous systems as God's called-out ones. We rest as God does, ceasing or pausing from the physical as we focus instead on spiritual goals; we stop doing our things; we start doing God's things. As glorified saints, we will be flourishing as a verdant tree, producing spiritual fruit. The Sabbath Psalm 92 has an upbeat, jubilant ambience and reflects our gratitude at being chosen (despite our unworthiness) to be joined with Christ in a kind of marriage relationship, preparing to assist Him in reconciling all Israel to God.
David C. Grabbe: Sometimes, circumstances conspire to scatter Christians into small groups or even from all contact with other believers and from the ministry that Jesus Christ gives to the church to equip them and encourage their growth (Ephesians 4:11-16)—in the biblical metaphor, leaving the sheep without a shepherd. ...
David C. Grabbe: Although Jesus Christ is the Good Shepherd and the Chief Shepherd, He is not the church's only shepherd. From the days of ancient Israel up through the New Covenant church era, He has also appointed under-shepherds to watch over His physical or spiritual flock.
A significant title of Jesus Christ is “the Good Shepherd” (John 10:11, 14), and it is a perfect description for what He does in personally knowing and caring for His sheep. ...
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 events occurring in John 8-10 occurred on the Last Great Day, six months before Jesus was crucified, in the same year on the Hebrew calendar, but on two separate years on the Roman calendar (30 AD and 31 AD). Jesus Christ healed the blind man on a double Sabbath, a high day, and a weekly Sabbath. This verse proves that the seventh day of Feast of Tabernacles is not the eighth day of the Feast of Tabernacles, and that Christ was crucified in 31 AD, and that the postponement rules of the Hebrew calendar are accurate. In October 30 AD, the Feast of Trumpets and the beginning of the Feast of Tabernacles both took place on the Sabbath, while the Last Great Day occurred on the Sabbath. In the spring, calculated with postponements, the crucifixion occurred on a Wednesday while the Resurrection occurred on a Sabbath. According to the scripture, the calendar has to match both years. The only calendar which will fit is the calculated Hebrew calendar using the postponements. The events of John 7:37 categorically prove the veracity of the Hebrew calendar with its postponements. In John 8, Jesus shows us the mindset of the people coming out of the grave. The blind man healed in chapter 9 represents the whole world, spiritually blind from birth. Chapter 10 indicates that there will be no shepherd except for Him. When the resurrection of the rest of the dead occurs, judgment will be rendered on the basis of a person's works. They will be resurrected, either to eternal life or oblivion. This will be a permanent change.
In days gone by, sheep were a common symbol of wealth. ...
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 leadership of His church.
The Parable of the Good Shepherd is one of only a few parables in the gospel of John. Martin Collins explains that the apostle John emphasizes the sovereignty of Christ: He is the great and benevolent Ruler and Owner of His sheep.
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 Lost Sheep.
In this sermon on the death, resurrection, and ascension of Christ, Richard Ritenbaugh, using three consecutive Psalms (22-24), affirms that Jesus Christ was the antitype, perfectly fulfilling the Old Testament types, slain as the Lamb of God on Passover, Nisan 14, resurrected with the cutting of the wavesheaf at the conclusion of the Sabbath, and ascended to His Father at the time of the waving of the sheaf.
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 only against predators, but also prevents members of the flock from butting heads. It also helps him to identify and to judge. The staff, symbolic of God's Spirit, represents gentle guidance. The prepared table depicts a plateau or a mesa that the shepherd has made safe and secure for grazing. Christ, our Shepherd, has prepared the way for us, safeguarding us from predators and removing our fear of starvation and death. The oil, also symbolic of the Holy Spirit, refers to protective salve that prevents maddening or deadly insect infestation. Goodness and mercy refer to the agape love that we desperately need to acquire and use so we can leave behind a blessing. The house depicts contentment in the Family of God.
Of all animals, the sheep is the most dependent on its owner for its well-being. From the viewpoint of the sheep, the extraordinary care of the shepherd comes into sharp focus. If sheep are not provided with fresh, flowing water, they will drink from stagnant puddles, contracting diseases. Likewise, if we attempt to drink from sources other than God's Word, we risk spiritual contamination. Sheep left to self-indulgence become cast down (immobile, unable to get up) and must be turned over—set again on the right paths. Similarly, habit-driven humans, because of our self-indulgent constitutions, can also become immobilized both physically and spiritually. Fortunately, our heavenly Father uses various means to exercise us spiritually to keep us from becoming cast down. To safeguard the health of the sheep, the shepherd must keep the flock moving—in paths of righteousness.
John Ritenbaugh, drawing from his own experiences at taking care of sheep and from Philip Keller's book, A Shepherd Looks at Psalm 23, points out that animal metaphors are better understood if one has had real-life experiences with them. Of all the animals, sheep need the most care and are extremely vulnerable to predators, pests, and fear, leading to an extremely dependent and trustful behavior. From the viewpoint of a sheep, the narrator of Psalm 23 expresses gratitude and contentment for the shepherd's watchful care and continuous providence. Occasionally a sheep may not show contentment, "worrying a fence" to look for greener pastures, leading other sheep astray in the process. Shepherds have to deal decisively with this potential hazard. A shepherd realizes that a flock may be made to lie down only if they are free from fear, friction in the flock, pests and insects, and hunger.
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 not only promises us life without end, but He also promises abundant life (eternal life; living life as God lives it) as well as protection from Satan. As Christ is one (in mind and purpose) with God the Father, we must be at one with God and other fellow believers through the medium of godly love, as opposed to the anarchy resulting from seeking our own way. Peace is produced by love; Christians are at unity with God and with each other when love is the driving force in our lives, prompting us to keep His commandments. An individual commissioned by God is God to Whom he is sent. With God's Holy Spirit, God sets His called ones apart, enabling them to live righteously and in unity with one another.
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 disfellowshipped by the Pharisees, realized God was responsible for the miracle. One can conclude that the closer we get to God, the more likely we will have persecution; but the closer we get to Him, the greater and more real He becomes and the more likely we will serve Him correctly. The blind man can represent the entire world blinded by Satan. When Christ opens our eyes and cleanses us from our impurities, our behavior impacts those around us, leading to some bewilderment and persecution, but incrementally toward greater knowledge of God. Seemingly, only a person conscious of his blindness (weakness or lacks) will make an effort to overcome. In chapter ten, the shepherd/sheep analogy demonstrates the importance of the sheep "knowing the Master's voice" in the midst of a community corral having many diverse flocks. The gate or door of the corral (as symbolized by Christ) connotes security, tranquility, and order, protecting the flock from thieves and predators (metaphorically representing false prophets and false doctrine). Christ takes responsibility for caring for His flock (who over the years have become His intimate companions), including laying down His very life.
[Editor's note: the Matthew portion of the Bible Study begins at the 49min-30sec mark] Before continuing the Bible Study in Matthew 24, John Ritenbaugh, after first examining the role of the Levites, goes into great detail explaining the various roles or functions of offices of responsibility within the church, including that of apostle, evangelist, pastor, and elder- sometimes called bishop, presbyter, or overseer. All of these appointed positions carry the singular responsibility as shepherds to perfect, correct, and edify the saints, bringing the entire congregation to the unity of Christ. The series of events described by Christ in Matthew 24 should be compared to the six seals described in Revelation 6 and the seventh seal described in Revelation 7, showing a definite chronological progression from the Great Tribulation to the terrifying cosmic signs, followed by the climactic Day of the Lord. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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