Quotes About Jesus

In our world today most people compromise rather than take a stand for what is right. Jesus said we would be persecuted for righteousness' sake, and most people are not up for that. Jesus also promised a reward; however, the majority of people want reward without commitment. If we do what God has asked us to do, we will get what He promised us we could have.

If we stare at our problems too much, think and talk about them too much, they are likely to defeat us. Glance at your problems but stare at Jesus.

Jesus, The Man and His Work Published from a Lecture by Wallace D. Wattles Cincinnati, Ohio (November 11, 1905)

human redemption was accomplished through Jesus's death and resurrection.

The attitude of John reflects that of all of Christ's followers. As you minister to others, investing yourself in their lives, your objective remains the same: "He must increase and I must decrease." To the degree that you call attention to yourself, you draw attention away from Jesus. As you minister to others let this be your job description, the gauge of your success: You and your opinions become less and less important while Jesus becomes more and more important.

Ye shall know the truth and the truth shall make your free." John 8:32 These words are carved over the doors of university buildings. Obviously, how the university and Jesus use this phrase differ. Jesus said of Himself, "I am Truth."1 And again, "If the Son shall make you free, ye shall be free indeed."2

The fact that Jesus weeps and that he is moved in spirit and troubled contrasts remarkably with the dominant culture. That is not the way of power, and it is scarcely the way among those who intend to maintain firm social control. But in [John 11:33-35] Jesus is engaged not in social control but in dismantling the power of death, and he does so by submitting himself to the pain and grief present in the situation, the very pain and grief that the dominant society must deny.

Jesus knew what we numb ones must always learn again: (a) that weeping must be real because endings are real; and (b) that weeping permits newness. His weeping permits the kingdom to come. Such weeping is a radical criticism, a fearful dismantling because it means the end of all machismo; weeping is something kings rarely do without losing their thrones. Yet the loss of thrones is precisely what is called for in radical criticism.

In his Sermon on the Mount, [Jesus] declares to his disciples: No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth. (Matt. 6: 24) The way of mammon (capital, wealth) is the way of commodity that is the way of endless desire, endless productivity, and endless restlessness without any Sabbath. Jesus taught his disciples that they could not have it both ways.

The news enacted by Elisha is reperformed by Jesus. It is, subsequently, performed in many other venues, sometimes by the followers of Jesus, sometimes by others who stand alongside the faithful followers of Jesus. In every such performance of the news, it is Gospel truth enacted as practical transformation that settled power can neither enact nor prevent.

requires both the outrageousness of God and the daily work of decreasing so that Jesus and God's vision of peace may increase.

and the birth of Jesus, two things become clear. First, in the witness to Jesus by the early Christians in the New Testament, they relied heavily on Old Testament "anticipations" of the coming Messiah. But second, Jesus did not fit those "anticipations" very well, such that a good deal of interpretive imagination was required in order to negotiate the connection between the anticipation and the actual bodily, historical reality of Jesus.

First, in the witness to Jesus by the early Christians in the New Testament, they relied heavily on Old Testament "anticipations" of the coming Messiah. But second, Jesus did not fit those "anticipations" very well, such that a good deal of interpretive imagination was required in order to negotiate the connection between the anticipation and the actual bodily, historical reality of Jesus.

The power of King Jesus is intrinsically revolutionary and subversive against every repressive regime.

Thus the teaching of Jesus attests to the possibility of God that the world has long since taken to be impossible. That is what is wonderful about his teaching.

The old limits of the possible have been exposed as fraudulent inventions designed to keep the powerless in their places. Jesus violates such invented limitations and opens the world to the impossible. He ends that defiant declaration with the admonition: "And blessed is anyone who takes no offense at me" (v. 23).

The burden of what Jesus says is this: give it away. Give it away gladly. Make friends by your generosity. The door to a gospel future is by generosity, outrageous, intentional giving away in the present to create a viable future. That seems to me such an urgent word, because we are so deeply caught in cycles of greed and affluence and self-indulgence and acquisitiveness of a fearful kind that will yield no human future.

The weariness and serenity of the churches just now make it a good time to study the prophets and get rid of tired misconceptions. The dominant conservative misconception, evident in manifold bumper stickers, is that the prophet is a fortune-teller, a predictor of things to come (mostly ominous), usually with specific reference to Jesus.

Nowhere in the New Testament can one find evidence advocating that the writers went outside the boundaries of the Old Testament text to gain their view of the Messiah, or that they just rejected outright what these texts taught about the coming one. The "story" the early church told was the story of the promise-plan of God and the line of the "seed" that would end in David's final son, Jesus. This was the gospel they proclaimed.

The failure of churches to continue Jesus' struggle to overcome domination is one of the most damning apostasies in its history. With some thrilling exceptions, the churches of the world have never yet decided that domination is wrong.

Jesus does not encourage Jews to walk a second mile in order to build up merit in heaven, or to be pious, or to kill the soldier with kindness. He is helping an oppressed people find a way to protest and neutralize an onerous practice despised throughout the empire. He is not giving a nonpolitical message of spiritual world transcendence. He is formulating a worldly spirituality in which the people at the bottom of society or under the thumb of imperial power learn to recover their humanity.

Jesus abhors both passivity and violence as responses to evil.

Jesus didn't come into our lives to rent a room; He bought the house! As we unlock the doors to the areas that we've held onto and allow Him free reign, we experience His life living through us.

The church thrives where people are focused on Jesus, not where they are focused on church.