Quotes About Jesus

Jesus' Great Commission can just as well be translated: Since you are going into all the world anyway, why not take the gospel with you? (Matthew 28:19). GOD

All of this talking about being image-driven was not a new idea. Jesus himself told lots of stories, and his sermons were full of images—image-driven, to be precise.

Jesus always quickens artistic and literary imagination.

In all the religions and philosophies of the world, a follower can follow the teachings of its founder without having a relationship with that founder. But not so with Jesus Christ.

When asked, "Who is my neighbor?" Jesus in effect does not say, "Let me give you three Hebrew roots on the word neighbor." What he does say is, "A certain man went down from Jerusalem to Jericho. . . .

I am thirty-three—the age of the good sans-culotte Jesus; an age fatal to revolutionists.

Wright correctly diagnoses the failure of the New Quest (and its current heirs, such as the Jesus Seminar, Crossan and Burton L. Mack)" to fit Jesus' overall life and ministry into sufficiently historical contexts and the broader theological narratives of his day. Wright helpfully observes that the uniquely North American work of the Jesus Seminar members is so idiosyncratic that it is often not even taken seriously in other parts of the world (JVG 35 n. 23).

we are not received by Jesus into a school of ethics but into a kingdom of redemption.

The law in the hands of Jesus becomes alive with God's own personality. Majestic and authoritative, he is present in every commandment, so absolute in his demands, so observant of our conduct, so intent upon the outcome, that the thought of giving him less than heart and soul and mind and strength in the product of our moral life ceases to be tolerable to ourselves.

In short, a man who is able to teach is a person who is not in bondage to himself. Rather, his true identity in Jesus Christ has enabled him to be in control of his mind and emotions.

I'm a pretty sad example of what one should do with eternal life. I've never reached any higher level of consciousness, I don't have access to any great truths, and I've never borne witness to the divine or transcendent. Some of this is just bad luck. Like working in the fishing industry in Galilee and never once running into Jesus.

New York is the one place in the world that actively encourages rudeness, because that's the only way to get past the fake bag carriers, homeless people, newspaper thieves, Jesus freaks, and everyone else who wants something and isn't afraid to ask for it, repeatedly, at close range.

Restless hearts and anxious minds find peace in justification. Frenetic lives of self-justification have rest in the salvation of Jesus Christ. The incessant need to prove our own worthiness and our failure to ever do so are nailed to the cross, buried in the tomb, and put to death forever.

Indeed, if their wristbands asked them the question: "What-Would-Jesus-Buy"—well now, that could very well revolutionize the Christian church in America.

Discipleship to Jesus was not like discipleship to a Jewish rabbi. The rabbis bound their disciples not to themselves but to the Torah; Jesus bound his disciples to himself. The rabbis offered something outside of themselves; Jesus offered himself alone.

He will lead the disciples into all truth (16:13). In its Johannine setting, this does not indicate so much an intellectual apprehension of theological truths as a full personal apprehension of the saving presence of God that has come to humanity in Jesus.

We shall see later34 that while God's Fatherhood is one of the most important characteristics of Jesus' view about God, he never speaks of God as Father of any but his disciples. Fatherhood is the gift of the Kingdom of God.

La resurrección de Jesús no es un hecho aislado que proporcione a las personas una confianza cálida y una esperanza de una resurrección futura; es el comienzo de la misma resurrección escatológica.

Certainly Barrett is right: "Jesus has the Spirit in order that he may confer it; and it is the gift of the Spirit which pre-eminently distinguishes the new dispensation from the old."12

statistical analysis indicates that "virtually fifty percent of Mark's gospel is devoted to presenting Jesus' teaching…. Judged on his own terms, Mark has achieved an entirely appropriate balance between narrative and teaching."79

The result, in Mark's Gospel, is a balanced account of Jesus' mission that in its turn forms the basis for a realistic assessment of what it means to be Jesus' disciple. It is a theology in which rejection and triumph, humiliation and glory, meet in the new scale of values of the Kingdom of God.

The historian, as an historian, has no categories that allow for the resurrection, ascension, and glorification of Jesus, and the possibility of the appearance of such a glorious heavenly being to human beings in history. There is, however, no adequate historical, i.e., human, explanation of Saul's Damascus experience

Jesus is the messianic son, but not in the same way that his disciples are children of God. (2) Jesus never called anyone but his disciples children of God. People became children of God by recognizing his messianic sonship.16

read a passage from the Mishnah is a different experience from reading the Sermon on the Mount. The unique element in Jesus' teaching is that in his person the Kingdom of God has invaded human history, and people are not only placed under the ethical demand of the reign of God, but by virtue of this very experience of God's reign are also enabled to realize a new measure of righteousness.