Quotes About Jesus

the miracles were not intended to authenticate the teaching of Jesus, but to surround His life with a guard of honour."20

There was need, in addition to those earlier, purely historical Gospels, of a Gospel at once theological and historical, like that of John," in which Jesus should be presented, not as the Jewish Messiah, "but as the Saviour of the World.

That John, the writer of the fourth Gospel, really was the fifth unnamed disciple, may be regarded as certain. It is his way throughout his Gospel, when alluding to himself, to use a periphrasis, or to leave, as here, a blank where his name should be. One of the two disciples who heard the Baptist call Jesus the Lamb of God was the evangelist himself, Andrew, Simon Peter's brother, being the other.

The grand offence of Jesus was this: He was not the man they had taken Him for; He was not going to be at their service to promote the ends they had in view. Whatever He meant by the bread of life, or by eating His flesh, it was plain that He was not going to be a bread-king, making it His business to furnish supplies for their physical appetites, ushering in a golden age of idleness and plenty.

Peter's feeling at the present time seems to have been much the same: "If Thou be the Son of God, why shouldst Thou suffer an ignominious, violent death? Thou hast power to save Thyself from such a fate; surely Thou wilt not hesitate to use it!" The attached disciple, in fact, was an unconscious instrument employed by Satan to subject Jesus to a second temptation, analogous to the earlier one in the desert of Judea.

The family of James and John at least seems to have been in circumstances of comfort; for Mark relates that, when called by Jesus, they left their father Zebedee in the ship with the hired servants, and went after Him.

The infant church, in its original nomadic or itinerant state, seems to have been a motley band of pilgrims, in which all sorts of people as to sex, social position, and moral character were united, the bond of union being ardent attachment to the person of Jesus. This church itinerant was not a regularly organized society, of which it was necessary to be a constant member in order to true discipleship.

For it was while Jesus was at home "in His own city," as Capernaum came to be called, that the palsied man was brought to Him to be healed; and from all the evangelists we learn that it was on His way out from the house where that miracle was wrought that He saw Matthew, and spoke to him the word, "Follow Me.

The two disciples, on the other hand, in going away after the personage whose presence had been so impressively announced, were not obeying an order given by their old master, but were simply following the dictates of feelings which had been awakened in their breasts by all they had heard him say of Jesus, both on the present and on former occasions. They needed no injunction to seek the acquaintance of one in whom they felt so keenly interested: all they needed was to know that this was He.

The main point in this connection is the injunction appended to the heavenly voice: "Hear Him." This command refers specially to the doctrine of the cross preached by Jesus to the twelve, and so ill received by them.

One most prominent idea in the conception of God as revealed by Jesus Christ is that expressed by the name Father. According to the doctrine of our Lord and Saviour, God is not truly known till He is thought of and heartly believed in as a Father; neither can any God who is not regarded as a Father satisfy the human heart.

The choice of this disciple to be an apostle supplies another illustration of Christ's disregard of prudential wisdom. An ex-zealot was not a safe man to make an apostle of, for he might be the means of rendering Jesus and His followers objects of political suspicion. But the Author of our faith was willing to take the risk. He expected to gain many disciples from the dangerous classes as well as from the despised, and He would have them, too, represented among the twelve.

The miraculous feast in the wilderness was meant to say to the multitude just what our sacramental feast says to us: "I, Jesus the Son of God Incarnate, am the bread of life. What this bread is to your bodies, I myself am to your souls." And the communicants in that feast were to be tested by the way in which they regarded the transaction. The spiritual would see in it a sign of Christ's divine dignity, and a seal of His saving grace;

The prayer of Jesus for Himself (vers. 1-5.) contains just one petition, with two reasons annexed. The petition is, "Father, the hour is come, glorify Thy Son;

Now love was to be the outstanding royal law, and free grace was to antiquate Sinaitic ordinances. And why now? In both cases, because Jesus was about to die. His death would be the seal of the New Testament, and it would exemplify and ratify the new commandment

These two things, truth and love, Jesus asks for His own, as of vital moment: truth as the badge of distinction between His Church and the world; love as the bond which unites believers of the truth into a holy brotherhood of witness-bearers to the truth.

Who is sufficient for these things? Jesus knew the insufficiency of His instruments. Therefore, having invested them with official authority, He proceeded to speak of an investment with another kind of power, without which the official must needs be utterly ineffectual. "And, behold," He said, "I send the promise of my Father upon you; but tarry ye at Jerusalem till ye be clothed with power from on high.

Having uttered that piercing cry of grief, Jesus left the temple, never, so far as we know, to return. His last words to the people of Jerusalem were: "Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the Name of the Lord.

When this disciple was brought by his brother Andrew into the presence of his future Master, Jesus, we are told, "beheld him and said, Thou art Simon the son of Jona: thou shalt be called Cephas"--Cephas meaning in Syriac, as the evangelist explains, the same which Petros signifies in Greek. The penetrating glance of Christ discerned in this disciple latent capacities of faith and devotion, the rudiments of ultimate strength and power.

Of what use, then, is it to say that the "Sacred Heart" which Rome worships is called by the name of "Jesus," when not only is the devotion given to a material image borrowed from the worship of the Babylonian Antichrist, but when the attributes ascribed to that "Jesus" are not the attributes of the living and loving Saviour, but the genuine attributes of the ancient Moloch or Bel?

John does not say 'the sins'... But he says, 'the sin of the world,' as if the whole mass of human transgression was bound together, in one black and awful bundle, and laid upon the unshrinking shoulders of this better Atlas who can bear it all, and bear it all away. Your sin, and mine, and every man's, they were all laid upon Jesus Christ.

The nature of Christian love is to do the will of God. Obeying the Father was a delight for Jesus because he loved his Father:

The work of feeding and tending sheep is hard work, arduous work, and love for the sheep alone will not do it; you must have a consuming love for the Great Shepherd, the Lord Jesus Christ.

The consummate model for a safe person is Jesus. He was a perfect blend of honesty, compassion, and commitment.