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In the Gospel of John, Jesus states "I am the good shepherd" in two verses, John 10:11 and 10:14. I am the good shepherd. The good shepherd lays down his life for the sheep. He who is a hired hand, and not a shepherd, who doesn't own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep, and scatters them.
The chapter ends with Jesus evading Jewish attempts to stone him (John 10:31,39) and then leaving Jerusalem and traveling "beyond the Jordan to the place where John was baptizing at first" . Matthew 19:1 and Mark 10:1 similarly record that Jesus traveled "to the region of Judea by the other side of the Jordan", but in the synoptic tradition He ...
But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. The New International Version translates the passage as: When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd.
The image from this parable of the shepherd placing the lost sheep on his shoulders has been widely incorporated into depictions of the Good Shepherd. [5] Consequently, this parable appears in art mostly as an influence on depictions of the Good Shepherd rather than as a distinct subject on its own.
After this, a great many more angels appear, praising God with the words "Glory to God in the highest heaven, and on earth peace to those on whom his favor rests." [ 2 ] Deciding to do as the angel had said, the shepherds travel to Bethlehem, and find Mary and Joseph and the infant Jesus lying in the manger , just as they had been told.
The Shepherd of Hermas (Greek: Ποιμὴν τοῦ Ἑρμᾶ, romanized: Poimēn tou Herma; Latin: Pastor Hermae), sometimes just called The Shepherd, is a Christian literary work of the late first half of the second century, considered a valuable book by many Christians, and considered canonical scripture by some of the early Church fathers such as Irenaeus. [1]
France notes that Jesus' statement is unusual as it invites the disciples to take an active part in his ministry. [1] While both Greek and Jewish religious leaders were traditionally surrounded by a group of disciples it was more common for the disciples to search out a teacher, and for a teacher to express indifference to their followers.
In the 19th century, Lisco and Fairbairn stated that in the parables of Jesus, "the image borrowed from the visible world is accompanied by a truth from the invisible (spiritual) world" and that the parables of Jesus are not "mere similitudes which serve the purpose of illustration, but are internal analogies where nature becomes a witness for ...