Sentences with phrase «jesus as the servant»

The entire Gospel of Mark is about Jesus as a servant.

Both those who announce Jesus as the servant king and those who accept this announcement and respond to it are invited to enter with him daily in identification and participation with the poor of the earth.

The ox as a beast of burden belongs most appropriately to Mark, who sees Jesus as the servant of the God who sent him, while the man should be given to Luke, who presents Jesus to the Gentiles as the universal man.

Not exact matches

From Jesus» life, as well as the rest of the New Testament, I see so many examples of tangible servant leadership that I can't help but take them to heart.

= > Jesus stepped it up a notch and demanded his followers become slaves i.e. servants just as Jesus came to serve not be served.

In much the same tone as the old testament Jesus specifically said in Luke 12:47 «And a servant who knows what the master wants, but isn't prepared and doesn't carry out those instructions, will be severely punished.»

It is a part we are given as a part of our tribe, just as we are all sons and daughters, fathers and mothers, husbands and wives, citizens of our nation, servants of Jesus Christ.

As a willing Servant of God, a Grandchild of him, a disiciple of him and with the knowing I can trust in the good graciousness of our King himself and in our Savior and Lord Jesus Christ I stand straight and militant with our Family.

5For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus «sake.

Rather than treating church polity as secondary, Jesus insists on the reverse: first live as servants of one another and then you will know what to say and do as my disciples.

Until the culture at large instinctively identifies us as loving, humble servants, and until the tax collectors and prostitutes of our day are beating down our doors to hang out with us as they did with Jesus, we have every reason to accept our culture's judgment of us as correct.

Obviously, I'm a big advocate for mutual submission in marriage, as that is what I believe those biblical passages ultimately teach and this is what works best in our marriage, but more important than adopting a single household model — either patriarchal or egalitarian — is adopting the posture of Jesus Christ, who emptied himself of power and took the role of servant.

And there are various indications in John 10, as well as in the surrounding context of John 8 — 11 that Jesus identified Himself with the lights of Hanukkah and especially the central light of the Hanukkah Menorah, the Shamash, or «Servant» light.

It is a summons from Jesus to live in the Christian community as the servants of one another.

In that sense, Francis of Assisi's life as a mendicant embodied in evangelical witness the truth of the Christological hymn in Philippians and its celebration of «Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men.

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

«Have this mind in you which was in Christ Jesus,» Paul says, as he adapts the kenotic hymn in which Christ who is equal to God humbles himself, takes the form of a servant, and becomes obedient unto death (Philippians 2: 5).

It may be, especially as the Greek word pais can mean both «son» and «servant», that the title was a way of interpreting Jesus» ministry in the light of passages in Isaiah which speak of a Suffering Servant, who was called to be a «covenant for the people and a light for the gentiles»servant», that the title was a way of interpreting Jesus» ministry in the light of passages in Isaiah which speak of a Suffering Servant, who was called to be a «covenant for the people and a light for the gentiles»Servant, who was called to be a «covenant for the people and a light for the gentiles» (Isa.

There are three consequences to living as an unfaithful servant when Jesus Christ returns.

I challenge all readers to read the chapters preceding Isaiah 53 (chapters 41 thru 52) and you will see for yourself that the author of Isaiah is referring to the nation of Israel as the «suffering servant», not to the future messiah, and therefore, not to Jesus.

Certainly later biblical prophets, whose works appear in the New Testament, had no hesitation in identifying Jesus Christ as the Servant.

Creation from nothing, the origin of death among humans, the murder of Abel by Cain, a cataclysmic flood of judgement, the righteous judgement of Sodom and Gomorrah, the Mosaic origin of the Torah, manna from heaven, the reliability of Deuteronomy, the driving out of the Canaanites, Isaiah's authorship of the servant songs, and so on — it's almost as if Jesus and his followers went out of their way to validate all of the most awkward apologetic curveballs in the Old Testament just to make life difficult for post-Enlightenment Western interpreters.

Before the events of the end, Jesus undoubtedly did not see himself as anything other than the hidden servant.

Jesus's Messianic consciousness was probably influenced by the apocalyptic Book of Enoch, in which the form, but not the person, of the servant has pre-existence, and by the events of the end which may have led Jesus to step out of the concealment of the «quiver» and imagine himself, after the vision of Daniel, as in his own person the one who will be removed and afterwards sent again to the office of fulfillment.

The relationship may also be expressed as our inclusion in the Covenant of the New Testament» a covenant in which Jesus is the Lord and we are his servants.

Here then is a summary of the essential purport of the life and work of Jesus in a kind of symbolic shorthand: he undertook his mission, our informants are saying, as Messiah, as Son of God, as the Servant of the Lord, in the power of the divine Spirit — and this is «God's truth,» affirmed by the divine voice whose echo can be caught by the inward ear.

The servants are not greater than their master, so just as Jesus was mocked, we should not be alarmed when we are treated the same.

And if the mission of tile Servant defined the work to which Jesus set his hand, the fate of the Servant, whose life was made «an offering for sin,» 11 and who «bore the sin of many,» pointed to the destiny that awaited him: «The Son of Man came not to be served but to serve, and to give up his life as a ransom for many.»

The «must» in verse 31 is a divine necessity, and it comes not only from Jesus» acute estimate of the forces already set against him but also from his meditation on the great suffering servant passage of Isaiah 53 which he was beginning to see as a clue to his own ministry and life.

There are reflections both of baptism and of the Lord's Supper here, but we are likely to recall primarily the description of Jesus in the other gospels as servant of all (Luke 22:27, for example).

Matthew briefly summarizes Mark 3:7 - 12 and adds the interpretative quotation from one of the great servant songs (Isaiah 42:1 - 4) suggesting both that Jesus» greatness is his humiliation, and the fact that even though rejected by the Pharisees he would be known as the justice and the hope of the Gentiles.

It may be that during Jesus» ministry his disciples did not fully or consciously think of him as divine, as Son or Servant of God, as Son of Man, or as Messiah: it may also be that Jesus did not explicitly see himself in any of these terms.

The reception of his books in Catholic academic institutions shows how the future must be thought as a growing consensus — even in theological matters — among those who are the servants of the Word and witnesses of the founding story of Christianity, the story that starts with Jesus of Nazareth.

God is clearly using you as a Servant to spread Our Lord's GREATEST Gift to ALL Humanity and that is The Gift of Salvation through Faith in Jesus Christ as Our Messiah and Personal Savior.

Christological exegesis, when applied to the Old Testament, often takes the form of typological exegesis in which the acts of God in Old Testament history as well as the prophecies of his servants are seen to have their fulfillment in Jesus Christ.

Does this mean that Jesus saw women only as servants and slaves?

One of the greatest comment I can make is Jesus Came to serve and as ambassadors of Christ we are his Servants called to witness to others about the Kingdom of God in love.

The most obvious passage which could be interpreted as a forecast of the death of Jesus is what is now commonly called the Fourth Servant Song, Isaiah 52:13 - 53:12.

The first letter of Peter was written to a suffering church, which is why, as we shall see, it has so much to say about Jesus as the Suffering Servant.

The apostolic church, in reflecting on Jesus the Messiah, the Suffering Servant, the Victor, came to understand him preeminently as the Peacemaker between God and humanity and between the divisions within humanity.

Once we take into account the capacity of the ancient Jewish mind to create a story as a way of expounding and showing the relevance of a Biblical text (this practice will be described in Chapter 9), it is not at all difficult to see how the story of Joseph of Arimathea could have been partly shaped by Isaiah 53:9, «And they made his grave with the wicked and with a rich man in his death,» found in the famous chapter on the suffering servant, which was certainly interpreted by the early Christians as a prophecy of the death of Jesus.

This is that Jesus was heavily indebted to his past, but was no copyist of it; that he spoke as an apocalyptist, but that his apocalypticism was probably distorted and exaggerated in the records of the Synoptics; more important, that he had a prophetic sense of mission as God's suffering servant and agent of redemption; that he deeply respected the law of his fathers, but gave it a new depth of meaning in self - giving love.

John Bright, The Kingdom of God, pp. 208 - 14, regards Jesus as definitely believing himself to be the Messiah, but in the pattern and concept of the Suffering Servant.

In both, the unfaithful servant is «cut in pieces» according to both KJV and the New English Bible with this as a marginal reading in the Revised Standard Version — a fate hardly consistent with the spirit and message of Jesus, and we are under no obligation to believe that he ever said it.

It could be argued that all such ideas were placed in his mouth by those who came later, but there was plenty in Jesus» Hebraic tradition to give him an understanding of himself as a suffering messiah whose death would bring the healing of the world: Isaiah's suffering servant, Maccabean martyr theology, Moses» offer to give his life if God would spare his people.

However, if the Fourth Servant Song was really to be understood as a prophecy of the crucifixion of Jesus, and if this meant that by means of this scripture God was declaring that his death was not a miserable failure but a victory, in that it was becoming a source of blessing to men, then the rest of the Song had some suggestive things to say about this same Jesus.

Yet the terms in which he describes the servant fit Jesus so aptly that it is more than accidental that Isaiah 53 has often been regarded as a direct prophecy of the coming of Jesus as the Messiah.

See John 20:30; Mark 16:17 - 20; John 2:11; Acts 2:22: («Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know»); Acts 2:43: -LRB-»... and many wonders and signs were done by the apostles»); Acts 4:29 - 30: «And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy hold child Jesus»); Hebrews 2:3 - 4: («How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him: God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will»); Romans 15:17 - 19: («I have therefor whereof I may glory through Jesus Christ in those things which pertain to God.

That is what Jesus did, it's really simple, there is no pro-gun Christian as they are not Christian, just another servant of the devil and on a highway to hell.

One of the main points I remember him making and I think this relates to the excerpt from the Wright's book, is that Jesus came as the righteous king, and he also came as the servant king who would provide the grace necessary to live in the kingdom of a righteous god.