Tag: Israel

The Olivet Discourse: 02 – The Destruction of the Temple Foretold

On By TimIn Israel, Last Days, Luke 21, Mark 13, Matthew 24, Olivet Discourse2 Comments

Continuing from the previous post, there are things to keep in mind. The first is the perspective of the author and the ideas he chooses to convey. Here is the foundation text beginning with the account in Matthew.

Jesus departed from the temple and was leaving when His disciples came to show Him the temple buildings.
Jesus answered them, “Do you not see all these things? Truly I say to you, not one stone shall be left here upon another that shall not be thrown down.”

Matthew 24:1–2 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

As Matthew starts, he relates the impetus for the conversation, the temple is mentioned, but no attention is given to describing it. The group was leaving the temple, and the disciples wanted to show Him the buildings. Imagine the change in the conversation. One moment it was about the temple; The next, destruction is foretold. This conversation was probably still in public, as the group had not yet come to the Mount of Olives. There may have been others privy to this part of the conversation.

Let’s examine the other synoptic accounts.

As He went out of the temple, one of His disciples said to Him, “Teacher, see what great stones and what great buildings are here.”
Jesus answered him, “Do you see these great buildings? Not one stone shall be left upon another that shall not be thrown down.”

Mark 13:1–2 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Already one can discern some differences. Mark doesn’t just relate the gist of the conversation. He relates what is said. That is the action that is occurring. We also see the usage of the title Teacher.

Look at the mention of the great stones. Though the temple wasn’t yet complete, the stones they were looking at were 10 to 12 feet long. It was Herod’s goal for the temple mount to be a massive 1600 by 900 feet edifice soaring to nine stories in height. The walls were to be up to 16 feet thick. All this still wouldn’t match the glory of Solomon’s temple, had it been finished. Its destiny was to be toppled.

We come to Luke.

As some spoke of how the temple was adorned with beautiful stones and gifts, He said, “As for these things which you see, the days will come when not one stone shall be left on another that will not be thrown down.”

Luke 21:5–6 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Like Matthew, Luke relates the impetus of the conversation. He too points out the stones. He also mentions the gifts. These are the decorative items donated by others to adorn the temple. Herod gave a golden vine that had bunches of grapes that were as tall as a human.

All three accounts, though differing, are conveying the same basic information. The temple’s beauty would come to be ruined.

The stylistic differences also become apparent in how the content is conveyed. Matthew draws attention to the temple building as if the reader is already familiar with it. Mark’s style is about title and action. He gives a bit of detail, perhaps as his audience may need help to understand how great the stones are, as if such are unfamiliar with it. Luke points to the ornate decorations and gifts. It’s a bit of humanity, and the artistry is of great interest to a Greek.

This is also a perfect example of what not to see. The disciples were concerned with the outward beauty of the temple. Absent from the conversation is what went on inside it. The temple was certainly the focal point of life in Jerusalem at the time. Its beauty was certainly something to admire.

Considering the words here, perhaps there is an underlying message to keep a light touch on the things of this world, as they will fade away. Perhaps to keep what is inside of the temple kosher instead of fixating on the outward appearances.

The Olivet Discourse: Introduction

On By TimIn Luke 21, Mark 13, Matthew 24, Olivet Discourse1 Comment

This is an introduction to my own attempt to discover the similarities and distinctions of the presentation of the Olivet Discourse (first post) as given in the synoptic gospels. The Synoptic Gospels are Matthew, Mark, and Luke, as they present themselves similarly in the things they record of Jesus’ ministry on Earth.

The first thing to keep in mind is the distinctiveness of the authors as different people with differing mindsets. Each also had a distinct audience in mind. So, it can be said that each Gospel has a distinct purpose for a distinct audience. One sees this intent recorded by the selective events each author chooses to include, and how they are related to the audience.

Matthew

Matthew’s Gospel is intended to speak to the Israeli, a person who is familiar with the Old Testament. Matthew details the prophecies recorded in the Old Testament that characterize Israel’s Messiah, and how these are fulfilled in Jesus Christ. Therefore, Jesus is portrayed as that Messiah, the King of the Israelis. This is evidenced from the outset, as his gospel opens with the genealogy of Jesus, which would be of utmost importance to an Israeli. Especially as it relates to the Messiah, the Son of David.

The book of the genealogy of Jesus Christ, the Son of David, the son of Abraham:

Matthew 1:1 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Herein, one sees that Jesus is the rightful heir to the kingdom of David. It is the opening of the book that establishes the credentials of Jesus as that heir. The promises of the Messiah from the Old Testament are fulfilled in Jesus Christ, beginning with His family tree.

Sum it up this way, Matthew is written to Israelis and is for Israelis.

Mark

Mark is not written to the Israeli or even to those familiar with the Old Testament. Instead, his audience is those people who understand power and authority. That is, those citizens and leaders in the Roman Empire. These folks would be unfamiliar with Judaism and the promises of the Messiah. Mark does not start with the birth of Jesus. He doesn’t start with Jesus’ credentials.

The beginning of the gospel of Jesus Christ, the Son of God. As it is written in the Prophets:
“Look, I am sending My messenger before Your face, who will prepare Your way before You.”
“The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make His paths straight.'”

Mark 1:1–3 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

He starts with activities for people who understand action. Here is Jesus, the servant of the Lord sent by God to do what God has sent Him to do. With the emphasis on doing, Jesus did what was asked of Him. Because this book records the actions of Jesus, it records more of Jesus’ miracles than does Matthew, Luke, or John.

Mark is summed up as written to the Roman and the authorities in Rome.

Luke

Luke wanted to appeal to intellectuality. The Greeks of Luke’s day were of the intellectual mindset, loving art, philosophy, and literature. It is with that intent that the humanity of Jesus is emphasized. He is like any other human. Yet, He is not, as He is the perfection of humanity. And Luke would give an orderly account.

Whereas many have undertaken to write a narrative of those things which are most surely believed among us, just as they were handed down to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having accurately investigated all things from the very beginning, to write to you an orderly account, most excellent Theophilus, that you might know the certainty of the things which you have been told.

Luke 1:1–4 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

One can trust that what Luke wrote is an orderly account. It is not the writings of an eyewitness, but as an investigator who has collected and recorded others’ eyewitness testimonies. The humanity of Jesus is emphasized by the focus of events that demonstrate that. Luke’s gospel relates to the reader a very human Jesus.

Luke is summed up as written to the Greek.

John

John was an eyewitness to the life of Jesus. The things recorded are for the purpose of establishing Jesus as the eternal God who became a man.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were created through Him, and without Him nothing was created that was created.

John 1:1–3 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

From the very opening words, Jesus is presented as the Creator – God. John intends the reader to believe. The book is written with that purpose.

Jesus performed many other signs in the presence of His disciples, which are not written in this book. But these are written that you might believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.

John 20:31–32 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

John stated he is selective in what he has recorded. His goal is personal, it is for the reader to believe.

John writes to believers.

A Point to Consider

With these things in mind, the first point I would like to ponder is that the gospel of John has no recording of the Olivet Discourse. Of course, I understand that the Bible is given to us with a framework of design. Therefore, we must also consider certain points of silence. It is this one that I want to consider and challenge my own thinking.

Maybe, John didn’t record the Olivet Discourse because it wasn’t intended for believers, specifically church-age believers. Let me explain. We have it recorded by three folks who were not eyewitnesses. It is recorded in differing ways, with different ideas emphasized. Given the inherent audiences of the gospels, perhaps the ideas written in the discourse in the Synoptics would be for the unbelieving Israeli, those who love action and authority, and the intellectual. All of which would be unbelievers, given that John’s gospel is written for believers. John’s gospel would exclude such ideas as the church-age believers wouldn’t be present.

Could that hint to church-age believers being removed before these things happen?

The Olivet Discourse: For Israelis Only?

On By TimIn Mark 13, Olivet Discourse3 Comments

Matthew, Mark, and Luke give much of the same testimony of the life and teaching of Jesus. The material offered is presented in the same general order of events. These three are called the synoptic gospels for that reason.

In an endeavor to understand the similarities recorded in the Olivet Discourse, it is more intriguing to notice the differences. When studying eschatological passages such as this, it isn’t difficult to encounter controversy. In an effort to avoid errant misunderstanding, context is important.

One of those controversies in interpretation is inevitably going to include the intended audience of the writers. In other words, there are some who say Matthew’s version of the Olivet Discourse was written only for the Israelis. Let’s see if such a sentiment can be demonstrated.

As He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, “Tell us, when will these things happen, and what will be the sign when all these things will be fulfilled?”

Mark 13:3–4 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

I give this verse for context. Matthew wasn’t present for this private briefing. Neither was Mark or Luke. Therefore, the things they wrote were as they understood from others. One thing is clear, though. They were Jewish people asking about the temple.

We also need to understand that everything Jesus taught… He taught to Israelis. His earthly ministry was to Israelis. The words He gave to them are for Israelis. He came only to them.

This is what He said to a gentile woman who came to Him to plead for her daughter.

But He answered, “I was sent only to the lost sheep of the house of Israel.”
Then she came and worshipped Him, saying, “Lord, help me.”
But He answered, “It is not fair to take the children’s bread and to throw it to dogs.”

Matthew 15:24–26 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

It’s only Matthew that records Jesus’ sentence, “I was sent only to the lost sheep of the house of Israel.” It follows, everything we read of Jesus and His earthly ministry must be understood first in that context. Especially as it is given to us in Matthew. It was Israel who was chosen to be God’s ambassador to the nations. When Jesus speaks and teaches, He is almost always speaking directly to Israelis.

Scholars also suggest that the synoptic gospels have intended audiences that differ. For Matthew, his audience was Jewish folks with Messianic expectations, proving Jesus is Messiah. Mark’s audience was the Gentile Romans and Greeks. Luke’s audience was new Gentile (Roman and Greek) Christians.

Can this idea be detected?

In the Olivet Discourse, when Jesus is speaking of how many will be martyred, it is recorded with some slight differences. The differences here seem to apply to the perspective of the intended audience.

And this gospel of the kingdom will be preached throughout the world as a testimony to all nations, and then the end will come.

Matthew 24:14 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

But take heed. For they will hand you over to councils, and in the synagogues you will be beaten. You will be brought before rulers and kings for My sake, as a testimony to them.

Mark 13:9 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

But before all these things, they will seize you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for My name’s sake. It will turn out as a testimony for you.

Luke 21:12–13 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Each account has Jesus speaking of the testimony of the witnessing would-be martyrs. Matthew says the testimony is “to all nations.” Mark, it’s to “them (kings and rulers.)” While Luke records it’s a testimony for the individual believer.

Yes, the similarities are important. But the differences ought not to be challenges to our understanding. They are there to enhance and bolster our understanding.

The End of it Shall Come with a Flood.

On By TimIn Daniel 09, Olivet Discourse2 Comments

After the sixty-two weeks Messiah shall be cut off and shall have nothing. And the troops of the prince who shall come shall destroy the city and the sanctuary. The end of it shall come with a flood. And until the end of the war desolations are determined.

Daniel 9:26 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

I had highlighted this during the week to pursue later. What caught my attention is the phrase “The end of it shall come with a flood.” It in this case would be the city Jerusalem, or better the temple sanctuary in it.

Yet somewhere in the back of my mind, I remember hearing an account of a certain ancient civilization wanting to extract the last vestiges of gold from a sacked place, they flooded it with water. As the water washed through the ruins it then gushed over a grassy plain before eventually finding an outlet to a body of water. The treasure was lifted from the ruins by the water and caught in the grass of the plains. It was then retrieved. I think somewhere in my mind I always want to connect this idea with the temple but can find no sources for even the account. There is plenty of speculation on how the alleged melted gold was retrieved, but that is for another time.

Setting out this morning to try and understand, I have at least settled in my mind what is being said.

“The end of it shall come with a flood.”

In the passage, the word flood is translated from the Hebrew sheṭeph (שֶׁטֶף.) I think I want to read an English primary understanding into the translated word, meaning a flood with water. However, it seems as if the idea conveyed is just overwhelming devastation. A little later in Daniel, that same word is used as connected with armies to convey an overwhelming military army that is swept away.

A flood of armies shall be swept away before him and be broken, and the prince of the covenant as well.

Daniel 11:22 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

I think that helps to understand the context being offered. Still not satisfied, I checked out how the Septuagint translated the idea. The English transliteration is something like this:

Will come its end with destructive anger.

I think that better suits the idea as a judgment sent from God and overwhelming on many fronts; militarily, vast and emotional. Given some of the scant historical gleanings, the Israelis were so protective of that sanctuary. That was their identity, as the only ones who could approach and serve God.

Yet clearly in the prophecy, the Anointed One is cut off. We know Jesus was crucified. His death wasn’t for Himself (and shall have nothing.)

It is the troops of the prince who shall come who set to destroy the sanctuary. The command to do so wasn’t from Rome, a local legion set the fire. I can imagine the overwhelming confusion of the moment.

“And until the end of the war desolations are determined.”

Let’s not confuse the term desolations with what is commonly called the abomination of desolation. The former is specifically speaking of the desolations that are decreed to Jerusalem (and its people.) It is this very thing Jesus spoke of in the Olivet discourse. He was speaking of the second diaspora, the scattering of Israelis, and the desolations to come upon the city and its people.

When you see Jerusalem surrounded by armies, then you know that its desolation has drawn near. Then let those who are in Judea flee to the mountains, and let those who are in the city depart, and let not those who are in the country enter it. For these are the days of vengeance, that all things which are written may be fulfilled. But woe to those who are pregnant and to those who nurse in those days! For there will be great distress in the land and wrath upon this people. They will fall by the edge of the sword and will be led away captive to all nations. And Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.

Luke 21:20–24 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

There would be a specific season for this diaspora and will end when the times of the Gentiles are fulfilled. Even in recent history, we continue to see the desolations that happen to the Jewish people; expulsion from Spain, the pogroms in Russia, and the Holocaust. These readily come to mind as modern desolations. Even now we see continued desolations spoken of in our media. The zeitgeist would shame Israel for settlements, for defending herself. The same would also divide Jerusalem for the sake of peace. Even then, the end of war won’t come until Messiah arrives.

Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they shall gather His elect from the four winds, from one end of the heavens to the other.

Matthew 24:30–31 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The flood destroyed the city and sanctuary, and with all floods, the aftermath seems hopeless. These are the desolations that are decreed until the end of the war.

Pray for the peace of Jerusalem:
“May they prosper who love you!
Peace be within your walls
and security within your towers!”

Psalms 122:6–7 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

This is not meant to be an extensive explanation of prophecies, but of clearly understanding that phrase in the light of Scriptures.

The True Israel

On By TimIn Isaiah 42, Israel, Jesus, Prophecy, The Father, The ServantLeave a comment

I the Lord have called You in righteousness,
and will hold Your hand,
and will keep You and appoint You
for a covenant of the people,
for a light of the nations,
to open the blind eyes,
to bring out the prisoners from the prison,
and those who sit in darkness out of the prison house.

Isaiah 42:6–7 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

This Servant is now being identified in another unique way. He is being given the same identity as Israel. The nation was called in righteousness, with the sure promise of God to uphold and defend it. It was given a covenant and a particular calling. These things are established beginning in Exodus chapter 19.

Now therefore, if you will faithfully obey My voice and keep My covenant, then you shall be My special possession out of all the nations, for all the earth is Mine. And you will be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.

Exodus 19:5–6 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

These are God’s words to Moses which he was to deliver to the people. Israel is to be a light to the nations. Priests are the ones who make God known to people, they intercede. This peculiar kingdom of priests was called to be a witness to all nations of the goodness of God.

For you are a holy people to the Lord your God. The Lord your God has chosen you to be His special people, treasured above all peoples who are on the face of the earth.

Deuteronomy 7:6 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

For you are a holy people to the Lord your God, and the Lord has chosen you to be a peculiar people to Himself, treasured above all the nations that are on the earth.

Deuteronomy 14:2 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The intertwined calling of the Chosen Servant is applicable to the nation Israel. As prophecy is given to us as patterns, the calling of the nation Israel serves as a pattern for the Messiah. He would ultimately fulfill the mission the nation failed at. Jesus is the True Israel.

This is purposeful, in the earliest texts that tell the history of Israel.

Israel is My son, even My firstborn.

Exodus 4:22b — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The calling of Israel is extended to Jesus by another prophet.

When Israel was a child, I loved him, and out of Egypt I called My son.

Hosea 11:1 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The way Israel is called by God serves as a pattern to identify the Coming Messiah.

Not so unexpectedly, I find a particular peculiarity in this pronouncement of the Chosen Servant. As the One called to open blind eyes, heal the sick, and release captives, this is the calling of priests. Israel is a kingdom of priests.

Yet we know they were blinded in their own pride. Some couldn’t recognize the Messiah. The most likely cause is an errant identity. The nation identified in their calling and not the One Who called them. Even when He spoke clearly of Who He is.

He came to Nazareth, where He had been brought up. And as His custom was, He went to the synagogue on the Sabbath day. And He stood up to read. The scroll of the prophet Isaiah was handed to Him. When He had unrolled the scroll, He found the place where it was written:
“The Spirit of the Lord is upon Me,
because He has anointed Me
to preach the gospel to the poor;
He has sent Me to heal the broken-hearted,
to preach deliverance to the captives
and recovery of sight to the blind,
to set at liberty those who are oppressed;
to preach the acceptable year of the Lord.”
Then He rolled up the scroll, and He gave it back to the attendant, and sat down. The eyes of all those who were in the synagogue were fixed on Him. And He began to say to them, “Today this Scripture is fulfilled in your hearing.”

Luke 4:16–21 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

We see all of these things fulfilled in Jesus’ ministry on earth by His own words. Jesus would build His church and give to them all of the privileges of service extended to the nation Israel. It would be another body identified solely in Him. But would mean the nation Israel would be set aside for a time.

For I could wish that I myself were accursed from Christ for my brothers, my kinsmen by race, who are Israelites, to whom belong the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises, to whom belong the patriarchs, and from whom, according to the flesh, is Christ, who is over all, God forever blessed. Amen.

Romans 9:3–5 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

There is a different body that has been grafted into these privileges through Jesus. It is the body that does those things cited by the prophet Isaiah as part of the identity of the Chosen One.

That is how the church is now called elect… Chosen… To serve God in a peculiar way. It is to shine the light of Jesus to all nations.

We see clearly that the call of election is not to salvation, nor would salvation be limited to a group of people. It was the calling to a peculiar appointment of service to God.

The Elect One

On By TimIn Election, Isaiah 42, The ServantLeave a comment

Here is My servant, whom I uphold, My chosen one, in whom My soul delights. I have put My Spirit upon him; he shall bring forth justice to the nations. He shall not cry out, nor lift up his voice, nor cause his voice to be heard in the street. A bruised reed he shall not break, and the smoking flax he shall not quench; he shall bring forth justice faithfully. He shall not be disheartened nor be discouraged, until he has set justice in the earth; and the coastlands shall wait for his law.

Isaiah 42:1–4 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

“Here is My Servant,” says God. Here is My Chosen One. This is God speaking of Jesus. Of course, there will be much agreement on that.

However, there is another truth here that is overlooked and ignored. The idea of being chosen by God isn’t connected to salvation, not in the sense that we’ve been taught to believe. Here, God is calling the Chosen One “My Servant.”

God is speaking through Isaiah of Jesus and the service He has been chosen to render to God. We have the benefit of reading this with hindsight. When pondering this passage, we have written history of what Jesus did. Yet the completion of this something future. That is, to bring forth justice.

During Jesus’ earthly advent, of which the Gospels testify, we clearly see that His ministry was one where folks were drawn to Him. He didn’t have to preach loudly in the streets. People came to Him, being drawn to Him.

We also see in this ministry His compassion toward those who were downtrodden and weak. The informed and lame came to Him and He turned none away. Those with the littlest of faith were ministered to with compassion and mercy. The little faith they exercised wasn’t quenched. I am certain the Holy Spirit is recalling some of these to your mind as He is mine as I write.

The promise of justice on earth had begun. The kind of justice God gives, that is rendered with compassion through His Servant.

Even when He went to the cross, we read of His anguish. That is preserved for us also in the Gospels. The night of His arrest, He prayed and prayed… and prayed again. Even while His friends were fast asleep. He wasn’t disheartened, nor was He discouraged. Yet He presses on, toward that upward calling of His Father.

For each of us believers now, we hope. Because He isn’t disheartened or discouraged. Neither ought we be. It’s His task to bring justice to the Earth, and it is coming.

You may be bruised… Even close to being burnt out. You can take that burden to Jesus. Yes, you can choose to go to Him. He won’t turn you away. It doesn’t matter what you’ve done. He’s promised to not break you or extinguish you. But there is a time limit… While you yet live and justice hasn’t yet been set on earth.

Come now, He offers. Why wait?

He’s a Good, Good Father.

On By TimIn 43 - John, John 10, The FatherLeave a comment

“I am the good shepherd. The good shepherd lays down His life for the sheep. But he who is a hired hand, and not a shepherd, who does not own the sheep, sees the wolf coming, and leaves the sheep, and runs away. So the wolf catches the sheep and scatters them. The hired hand runs away because he is a hired hand and does not care about the sheep.

“I am the good shepherd. I know My sheep and am known by My own. Even as the Father knows Me, so I know the Father. And I lay down My life for the sheep. I have other sheep who are not of this fold. I must also bring them, and they will hear My voice. There will be one flock and one shepherd. Therefore My Father loves Me, because I lay down My life that I may take it up again. No one takes it from Me, but I lay it down Myself. I have power to lay it down, and I have power to take it up again. I received this command from My Father.”

John 10:11–18 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Jesus calls Himself the Good Shepherd. There is only One. He is the One Who lays down His life for the sheep. When danger comes, this Shepherd won’t run but will give wholly of Himself.

These words were spoken by Jesus before He laid down His life. And that for the greatest danger to any of us, that is the just death due for sin, and passing from this world without the gift of eternal life. He took that curse away for the sheep. In the direct context given, Jesus is speaking to those believing sheep of Israel. Those are the ones to whom He was promised.

Note, too; His Father sent no hireling. No mere employee would lay down his life for another. A hired hand doesn’t love. The Father has to send a member of the Family Who owned the sheep.

More than that, the Father sent the Good Shepherd as He knew His sheep and was known by them. Those believing Israelis did know the Messiah when they encountered Him. Even Paul knew Who was speaking to him on the Road to Damascus.

The Good Shepherd follows the commands given Him. He was sent by His Father for the believing sheep in Israel, and the believing sheep from another fold… That is, not of Israel.

The Good Father here knows just Who to send to gather the lost sheep. It is One Who would do anything to gather them, even to the point of laying down His Own life. The Good Father also gave the Good Shepherd power to take up His own life again. And He did.

The Good News to each of us is that God erased the writing of judgments against us, taking it away and nailing it to the cross. This respite gives us each time to enter the sheepfold by the One Open Door… Jesus Christ.

How do you enter?

Simply by believing it is true and it is for you.