Jesus: A man in charge of 100 sheep goes after one that is LOST does NOT mean he goes after a new sheep

Luke 15:4

What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

Jesus did not say the man went out looking for a NEW sheep.  This sheep herder was in charge of all these sheep; and one of His sheep got lostSee the difference.  Jesus said you go out and bring them in and make them twice the son of hell— seek first the Kingdom and all His righteousness


Matthew 23:15

15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.  WHY? BECAUSE THEY ARE NOT TAUGHT THE KINGDOM–SEE MATTHEW 13.

The Centrality of God’s Kingdom–Dr. Gary North


Jesus made it clear that seeking God’s kingdom is priority number one for the individual.Most people today and in the past have not acknowledged this fact, noteven to themselves. They suppress the truth that their own nature and the creation reveal about God (Rom. 1:18–25).

This does not mean that Jesus was wrong about mankind’s top priority. It means only that most men are in rebellion against God.

Evangelical Christians too often believe that God’s top priority is the salvation of men. This is a man-centered viewpoint, a kind of baptized humanism for Christians. It makes them think that they are the center of God’s concern. They are not. God is the center of God’s concern.

The universe is theocentric.

If the salvation of men were God’s primary concern, then He is surely suffering a massive program failure, for comparatively few people so far have been saved.

The glory of God, which includes hell (Luke 16:23) and the post-final judgment lake of fire (Rev. 20:15), is God’s chief priority. The salvation of men is God’s means of extendingHis kingdom in history, but the way in which it is built,which includesthe eternal destruction of those who oppose His kingdom, is part of God’s decree.As Paul wrote, “For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth” (Rom. 9:17–18). The destruction of His enemies glorifies God.

Jesus defined a person’s personal salvation in terms of entering into the kingdom of God.This kingdom is spiritual because men enter it through the Holy Spirit. “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). It is also eternal (Rev. 21; 22). It is also historical. As the parable of Lazarus and the rich man indicates, men enter God’s kingdom only in history (Luke 16:19–31).


There is continuity between the historical and eternal aspects of God’s kingdom.

This continuity will be revealed for all to see at the Second Coming/general resurrection (I Cor. 15:40–50) and the final judgment which immediately follows: the corporate spiritual inheritance of the saints (I Cor. 15:51–57).


There is also continuity personally: heavenly eternal rewards will be handed out in terms of a person’s earthly productivity in building God’s historical kingdom.

For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (I Cor. 3:11–15).


Finding and then building the kingdom of God in history is the central theme of the New Testament, culminating in the fulfillment of the New Heavens and New Earth (Rev. 21; 22). This theme is an extension to the gentile world of a commandment and promise of the Old Testament: the building of God’s city, Zion. This theme is ultimately a recapitulation of the pre-Fall dominion covenant: “And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (Gen. 1:26–28).


Adam, as God’s agent, was assigned this task representatively for all mankind. Through their adoption by God, God’s people are commanded to extend His kingdom.

God’s kingdom is not limited to the church or the Christian family. It is all-encompassing. God is the creator. Everything that He created is part of His kingdom. To deny this is necessarily to affirm that Satan, through Adam’s rebellion, possesses a legal claim to part of the creation. He does not have such a legally valid claim. Adam was merely God’s steward, not the original owner. Adam could not forfeit to Satan what he did not own. God’s kingdom is therefore co-extensive with the earth: every realm in which men work out their salvation with fear and trembling (Phil. 2:12). Wherever there is sin, there is an area fit for re-conquest.


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