John presents Jesus, not as a phantom emanation, but as the reality, transcending the shadows represented by the temporal physical life.
John and James were related, but still had to have the Messiah revealed to them. God is involved in the details of our lives as well as the great events in history.
The apostle John has provided at least eight separate forms of witness, establishing the veracity of Jesus Christ's identity as God in the flesh.
John Ritenbaugh explains that Jesus' caution to Mary in John 20:17, "Don't touch me," is more accurately translated "Don't cling to me." Either translation does not contradict the First Fruits symbolism. (After all, the Levitical Priest. . .
Even many extra-biblical sources such as Tacitus, Seconius, Justin Martyr, Pliny, and Josephus corroborate and validate the biblical accounts of Jesus.
The myriad opinions of the crowd concerning Jesus were all conditioned from their perspectives and traditions, but hardly ever from God's perspective.
What we believe automatically determines what we do; it is impossible to separate faith and works. If Jesus is not our source of belief, our works will suffer.
John emphasizes the reality of Jesus as the Logos (a word revealing hidden thought), the manifestation of God in the flesh, emphasizing His preexistence and divinity.
John Ritenbaugh focuses on the final instructions Jesus gave to His disciples following the Passover meal preceding His death. Jesus provided sober warnings in order to prepare the disciples for unpleasant eventualities, including being ostracized from the. . .
Jesus encouraged His disciples by promising to send the Holy Spirit to empower them for the challenges of the Christian life, making us sensitive to God.
The humble attitude exemplified by Jesus in footwashing shows the mind of God. God expects us to follow Christ's example of loving others, flaws and all.
The closer we get to God, the more likely we will have persecution, but also the greater and more real He becomes and the more likely we will serve Him correctly.
While the other accounts of Jesus' trial and crucifixion seem to show passivity, John shows Jesus totally in charge, purposefully and courageously moving.
John Ritenbaugh observes that the over-riding motivation for the individuals bringing to Jesus the woman caught in adultery was to trap Him, impaling Him on the horns of a dilemma. (Condemning the woman to death would have brought Him into conflict with Ro. . .
When God removes an infirmity or gives a blessing, He also gives a responsibility to follow through, using the blessing to overcome and glorify God.
Eternal life is to know God, seeking Him to imitate Him, living as He does, and developing an intimate relationship with Him. This brings an abundant life.
The key to the real abundant life is to follow Christ's example of forcing His will into submission to the Father's will, even to the point of death.
The shepherd and door analogies in John 10 depict the close relationship of Jesus with His flock as the security and stability provided by His protection.
John Ritenbaugh focuses upon the encounter of Jesus with the woman of Samaria, perhaps an exemplification of the entire unconverted world, but also symbolic of a church, initially hardened, self-willed and skeptical when called out of the world, but afterw. . .
Just as a seed must die to itself in order to bear fruit, we also must sacrifice our lives, submitting unconditionally to God's to bear abundant fruit.
Trust in God's ability to resurrect can neutralize the most basic debilitating fear—the fear of death. Christ assures us that death is not the end.
The storm on the Sea of Galilee instructs us that when we are in a trial and getting nowhere, if we invite Christ into the situation, we will have peace.
Jesus teaches the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens. The Father and Son never stop working.
Jesus Christ remained totally in control of the events of His trial, including His own prediction that He would be crucified under Roman law.
In Christ's vine and branch analogy, Jesus presents Himself as the true or genuine Vine, as contrasted to the unfaithful vine (ancient Israel).
As long as we are slaves of sin and following the dictates of our lusts, we have no free moral agency. God liberates us from sin so we are free to obey Him.
Luke's gospel portrays Christ as the son of man, the high priest of man, and the savior of man, having all the feelings, compassions, and aspirations of man.
We all had somewhat carnal reasons for responding to God's calling, but we must lay those aside in favor of truly seeking Christ and His righteousness.
Martin Collins, continuing his exposition on the Post-Resurrection Last Words of Christ, focuses on the statements Jesus made to Thomas, the disciple who demanded empirical proof of His resurrection, reminding us, who also did not witness the Resurrection,. . .
Christ Himself asserted the superiority of the Father. Jesus serves as the revelator of the great God, providing the only means of access to Him.
The Gospels are Christ's biography. They also illustrate the typology of Revelation 4:7 depicting a lion, ox, man, and eagle, giving a picture of Christ's character.
John Ritenbaugh reiterates that Jesus was baptized, not because He had committed any sin, but in order to fulfill God's Commandments of righteousness. Baptism is used symbolically to represent one's total commitment. Perhaps if people knew what was require. . .
John identifies Christ as co-eternal with the Father, equal in character, but subordinate in authority. Christ's sonship was unique; He was the 'only Begotten Son.'
Mark's gospel describes the miraculous transformation of the disciples, who began with slow comprehension, into faithful, mature apostles and fishers of men.
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 . . .
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