Quotes About Rescue

For the death of Jesus to be an expression—the ultimate expression—of the divine love, that covenant love that as we saw lay at the heart of so many ancient Israelite expressions of hope for covenant rescue and renewal, we would need to say, and Paul does say, that in the sending of the son the creator and covenant God is sending his own very self.

The new Passover (rescue from the enslaving power) is accomplished by dealing with sins; only now, with "sins" growing to their full extent as "Sin," the two stories finally fuse together into one.

And, since the exile was the result of Israel's idolatry (no devout Jew would have contested the point, since the great prophets had made it so clear), what they needed was not just a new Passover, a new rescue from slavery to pagan tyrants. They needed forgiveness.

Maybe what we are faced with in our own day is a similar challenge: to focus not on the question of which human beings God is going to take to heaven and how he is going to do it but on the question of how God is going to redeem and renew his creation through human beings and how he is going to rescue those humans themselves as part of the process but not as the point of it all.

not for a rescue operation that would snatch Israel (or humans or the faithful) from the world, but for a rescue operation that would be for the world, an operation through which redeemed humans would play once more the role for which they were designed.

The divine rescuing purposes and Israel's vocation come rushing together in the same human being, the same event.

The great second-and third-century Christian teachers insisted, against such new teaching, that God's rescue of the created order itself, rather than the rescue of saved souls from the created order, was central. That was part of the essentially Jewish faith, rooted in the Jewish scriptures, that the early Christians firmly maintained.

Among the many highly complex and artistic patterns which have been discerned throughout these chapters we may highlight the rather obvious one: that the judgments, like the plagues in Egypt, are the prelude to the rescue of God's people.

He did not want to rescue humans from creation any more than he wanted to rescue Israel from the Gentiles. He wanted to rescue Israel in order that Israel might be a light to the Gentiles, and he wanted thereby to rescue humans in order that humans might be his rescuing stewards over creation.

The victory achieved by Jesus didn't stop Paul from being shipwrecked, but it did mean that when he got to Rome to announce God as king and Jesus as Lord, he would know that he came with the scent of victory already in his nostrils. The God who defeated death through Jesus and rescued Paul from the depths of the sea would enable him to look worldly emperors in the face without flinching.

Jesus was not offering a teaching that could be compared with that of other teachers—though his teaching, as it stands, is truly remarkable. He was not offering a moral example, though if we want such a thing he remains outstanding. He was claiming to do things through which the world would be healed, transformed, rescued, and renewed. He was, in short, announcing good news, for Israel and the whole world.

The New Testament, true to its Old Testament roots, regularly insists that the major, central, framing question is that of God's purpose of rescue and re-creation for the whole world, the entire cosmos.

Christians have assumed that virtually the only point in Jesus's death was "to save us from our sins," understood in a variety of more or less helpful ways. But for the gospels themselves, that rescue of individuals (which of course remains a central element) is designed to serve a larger purpose: God's purpose, the purpose of God's kingdom.

It is, in other words, inviting those who read it or pray it to imagine a different world from the one they see all around them—a world with a different Lord, a world in which the One God rules and rescues, a world in which a new sort of wisdom has been unveiled, a world in which there is a different way to be human. "Wisdom" is in fact the subtext of much of Colossians.

You almost died." "But you brought me back." She cupped his face in her hands. "I always knew you were there. Death didn't have a chance against the Wall.

I accepted being a damn damsel in distress for you. You can be the hunky archangel in distress for once.

A single instant of kindness, she thought again, her heart breaking. How do we save them all, Aden? One at a time.

Jeremy Vance had rescued a broken bird, expecting her to stay broken. But of course Sarah hadn't been willing to be frozen in time.

I come from a plane that fell into the mountains. I am Uruguayan. We have been walking for ten days. I have a friend up here who is injured. In the plane there is fourteen injured people. We have to get of here quickly and we don't have any food. We are weak. When are you going to come and fetch us? Please. We can't even walk. Where are we?

It could be verified that no princess was ever asked whether she wanted to be rescued and carried off by a dragon-slayer to a fate (no doubt) worse than death.

I decided that Orion needed to die after the second time he saved my life.

Most people were good, intelligent, responsible human beings struggling to live decent, useful lives. Why was it so many of them found that almost impossible? Was it because there were just no rules anymore, people making them us as the went along? From her own bitter experience, she saw that most good people were simply lost, bobbing around like castaways in a moral wasteland flooded with debris and ugliness, waiting to be rescued and placed on solid ground.

Because sometimes I live in a hurricane of words and not one of them can save me.

Repentance is a rescuing, not a dour, doctrine.