Quotes About Messiah

But for him the incarnate Son is also Israel's Messiah.

The very mention of crucifixion was taboo in polite Roman circles, since it was the lowest form of capital punishment, reserved for slaves and rebels. As for the Jews, the very idea of a crucified Messiah was scandalous. A crucified Messiah was a horrible parody of the kingdom-dreams that many were cherishing. It immediately implied that Israel's national hope was being radically redrawn downward.

Whoever heard of a crucified Messiah?

the gospels are consciously telling the story of how God's one-time action in Jesus the Messiah ushered in a new world order within which a new way of life was not only possible, but mandatory for Jesus's followers.

But if Jesus is raised from the dead, then the scriptures have reached their goal in him, and it's now time for the moment the psalmists and prophets longed to see, when the nations of the earth will bring their treasures in loyalty and obedience to God's anointed king, Israel's Messiah. The

Saul the zealot had expected a Messiah to defeat the pagan hordes. Paul the Apostle believed that the Messiah had defeated the dark powers that stood behind all evil.

The answer is that the kingdom of God has been launched 'on earth as in heaven', and that, by the Messiah and the spirit, the creator God has renewed the original image-bearing vocation.

Paul is not only urging and requesting but actually embodying what he elsewhere calls 'the ministry of reconciliation'. God was in the Messiah, reconciling the world to himself, he says in 2 Corinthians 5.19; now, we dare to say, God was in Paul reconciling Onesimus and Philemon.

If God's call to Abraham and the covenant that he made with him were designed to rescue the world from its plight, this purpose has now been accomplished in the Messiah, only more so: the Messiah has inaugurated the new creation, not simply a return to the original one.

Second, the means by which this goal is attained is precisely the "forgiveness of sins." If, as Paul implies in 2:15, the objection of Jews (or Jewish Messiah believers) to the inclusion of Gentiles is that they are "Gentile sinners," then this objection is overturned precisely because the Messiah "gave himself for our sins.

Romans 6–8. These three chapters, in fact, are the full exposition of what Paul meant in Romans 3:24 when he described the unveiling of God's saving purpose as "the redemption which is found in the Messiah, Jesus.

These assumptions will not let us down. The covenant is indeed the context; the restoration of true worship is indeed the goal. The passage is indeed about God's dealing with sin. But the way God does this is, first, by fulfilling his ancient covenant promises and, second, by thereby addressing idolatry, the underlying problem of all human faithlessness. In other words, God is unveiling his "righteousness" through the faithfulness to death of Israel's Messiah, Jesus.

Romans 6:2–11 is all about the death of the Messiah and about the fact that those who are baptized into him must "reckon" that they too have died. This death was like the passing of the Israelites through the Red Sea: those who pass through the waters of baptism are reminded that they have left behind the old world of slavery ("Egypt") and are on the way home to their inheritance

Learning how to think as the Messiah had thought, Paul insisted, was the only way to radical unity in the church, and it was also the secret of how to live as "pure and spotless children of God in the middle of a twisted and depraved generation

gospel-driven holiness is mandatory for the crucified and risen people of the Messiah. The world has been crucified to them, and they to the world. Because of the cross, they are part of the new creation. This is what happens once we leave behind the old "works contract" and, as new-Passover people, embrace the biblical "covenant of vocation.

Romans 7:4 then summarizes and reemphasizes the point at the start of the next stage of the argument. When the Messiah died, "you"—anyone who belongs to the Messiah, anyone who is a member of his "body"—died at the same time.

He was a Jew who believed in the goodness of the original creation and the intention of the Creator to renew his world. His gospel of "salvation" was about Israel's Messiah "inheriting the world," as had been promised in the Psalms. What God had done in and through Jesus was, from Paul's perspective, the launching of a heaven-and-earth movement, not the offer of a new "otherworldly" hope.

And all this "works" because Jesus is Israel's Messiah, representing his people, so that what is true of him is true of them.

Did Paul think that Jesus was the Messiah? Of course. Did recognizing someone as Messiah imply that God's people were regrouped around him? Naturally. Was that a non-Jewish or even anti-Jewish thing to suggest? Of course not. The point, anyway, is that for Paul the Messiah's people are both a 'new creation' and the fulfilment of the divine intention for Israel.

pre-Christian Judaism, including the disciples during Jesus's lifetime, never envisaged the death of the Messiah. That is why they never thought of his resurrection, let alone an interim period between such events and the final consummation, during which he would be installed as the world's true Lord while still waiting for that sovereign rule to take full effect. What

Jesus, as Israel's Messiah, is the place where and the means by which God's covenant purposes and Israel's covenant faithfulness meet, merge, and achieve their original object.

but at its heart we find this message: that the true signs of apostolic ministry are to be found in the things that show that the apostle is formed by the Messiah himself, the Messiah whose death overturned all cultural expectations as well as all forms of power.

But every step away from the Jewish narrative, in this case the Jewish narrative as reaching its focal point in Israel's Messiah, is a step toward paganism.

What Paul is saying is that the gospel, through which people receive the divine gift, reconstitutes them as genuine humans, as those who share the "reign" of the Messiah.