Jewish Carpenter Quotes

Performance is done for the sight and approval of others. Service is done knowing that God is watching and approving whether or not anyone else is. Performance causes us to be enslaved to others’ opinions, unable to say no, and prone to being overworked. Service frees us to do what God wants, thereby saying no as needed. Performance presses us toward perfectionism, where we seek to do everything just right so others will praise us. Service allows us to do our best, knowing that God’s appreciation of us is secure regardless of our performance. Performance causes us to focus on the “big” things and only do what is highly visible or significant. Service allows us to do simple, humble, and menial tasks—the “little things”—knowing that the peasant Jewish carpenter we worship equally appreciates them both.

He is the God who loved you so much that His Son stripped Himself of all heavenly glory to live as an impoverished Jewish carpenter so He could shed His blood, suffer, and die for the forgiveness of our sins.

Because we approach the gospel with preconceived notions of what it should say rather than what it does say, the Word no longer falls like rain on the parched ground of our souls. It no longer sweeps like a wild storm into the corners of our comfortable piety. It no longer vibrates like sharp lightning in the dark recesses of our nonhistoric orthodoxy. The gospel becomes, in the words of Gertrude Stein, … a pattering of pious platitudes spoken by a Jewish carpenter in the distant past.

He was leading those who risked their lives over that bridge in Selma, not Janice Joplin, Columbia University, or a labor union. It wasn’t John Lennon that taught people about love and peaceful resistance — that job fell on the shoulders of a Jewish carpenter.

enough people disagree with what Jesus is to prevent Him from...from manifesting, as such. And billions don't believe He existed at all. He is a legend, a myth. A Jewish carpenter people ignore while committing acts in His name, even as they call themselves believers.

It’s not hard, then, to see how the simple message of a Jewish carpenter in Nazareth became so popular. Jesus didn’t talk much about justice. He talked about mercy. He talked about forgiveness. As his followers see it, Jesus is the Chief Justice of the Court of Appeals, Universal Circuit. And he’s a pretty lenient jurist.

In my native valley of the middle Dniester, gentry spoke Polish, peasants — Ukrainian, officials — Russian with the Odessa accent, merchants — Jewish, carpenters and joiners — being Filippians and Old Believers — Russian with the Novogrod accent, the kabanists spoke in their own dialect. Additionally, in the same area there were also villages of Polish-speaking noblemen, and nobles who spoke Ukrainian, Moldovan villages speaking in Romanian; Gypsies speaking in Gypsy, Turks were no longer there, but in Khotyn, on the other side of the Dniester and in Kamieniec, their minarets were still standing...All these shades of nationality and languages were also in a semi-fluid state. Sons of Poles sometimes became Ukrainians, sons of Germans and French — Poles. In Odessa, unusual things happened: the Greeks became Russians, Poles were seen joining Soyuz Russkavo Naroda. Even stranger combinations arose from mixed marriages. ‘If a Pole marries a Russian woman,’ my father used to say, ‘their children are usually Ukrainians or Lithuanians’.

One thing that hasn’t aroused dispute is the exemplary nature of Washington’s religious tolerance. He shuddered at the notion of exploiting religion for partisan purposes or showing favoritism for certain denominations. As president, when writing to Jewish, Baptist, Presbyterian, and other congregations—he officially saluted twenty-two major religious groups—he issued eloquent statements on religious tolerance. He was so devoid of spiritual bias that his tolerance even embraced atheism. When he needed to hire a carpenter and a bricklayer at Mount Vernon, he stated that “if they are good workmen,” they could be “Mahometans, Jews, or Christian of any sect, or they may be atheists.

Accepting that the Gospels are problematic sources, we can still sketch Jesus's life and teachings. The evidence puts him among the Jewish peasantry of first-century Palestine. He was born ca. 4 BCE, more likely in or around Nazareth than in Bethlehem, given both widespread doubts about the historicity of Matthew's and Luke's Nativity narratives and recognition of their apologetic aims. He came from a family of modest means, spoke Aramaic, and worked as a carpenter or builder. At about age thirty, he was baptized by an itinerant preacher named John, after which he spent one (or more) years in the Galilee, gaining disciples and sometimes teaching in synagogues. By all accounts he moved easily among and displayed great compassion for people at society's margins. He fomented a major disturbance in Jerusalem, for which he was executed. Some of what Jesus taught was already familiar—the Golden Rule (Matt. 7:12) parallels a saying of the Jewish sage Hillel, his elder contemporary—but much represented a distinctive message about "the kingdom of God," a highly disputed term that many researchers understand as a place and time to come in which God will reign supreme. Heavenly or earthly, future or present, the kingdom would be ushered in by the "Son of Man," an apocalyptic figure whom Jesus may—or may not—have identified as himself. The kingdom's advent is imminent and would occasion a catastrophe, leading to a universal judgment of each person's fitness to enter it that would radically remake the social order. Mark 1:15 offers a concise precis: "The time is fulfilled, and the kingdom of God has come, repent, and believe the good news.

Thank you for your letter. . . . . I regret that I am not clear as to what you intend by arisch. I am not of Aryan extraction: that is Indo-iranian; as far as I am aware none of my ancestors spoke Flindustani, Persian, Gypsy, or any related dialects. But if I am to understand that you are enquiring whether I am of Jewish origin, I can only reply that I regret that I appear to have no ancestors of that gifted people. My great-great-grandfather came to England in the eighteenth century from Germany: the main part of my descent is therefore purely English, and I am an English subject – which should be sufficient. I have been accustomed, nonetheless, to regard my German name with pride, and continued to do so throughout the period of the late regrettable war, in which I served in the English army. I cannot, however, forbear to comment that if impertinent and irrelevant inquiries of this sort are to become the rule in matters of literature, then the time is not far distant when a German name will no longer be a source of pride.

The seven-plus centuries of organized torment originated in a letter from Pope Adrian IV in 1155, which empowered King Henry II to conquer Ireland and its “rude and savage people.” It was decreed that the rogue Irish Catholic Church, a mutt’s mash of Celtic, Druidic, Viking and Gaelic influences, had strayed too far from clerical authority, at a time when English monarchs still obeyed Rome. Legend alone was not enough to save it—that is, the legend of Patrick, a Roman citizen who came to Ireland in a fifth-century slave ship and then convinced many a Celt to worship a Jewish carpenter’s son. Patrick traveled with his own brewer; the saint’s ale may have been a more persuasive selling point for Christianity than the trinity symbol of the shamrock. There followed centuries of relative peace, the island a hive of learned monks, masterly stonemasons and tillers of the soil, while Europe fell to Teutonic plunder. The Vikings, after much pillaging, forced interbreeding, tower-toppling and occasional acts of civic improvement (they founded Dublin on the south bank of the Liffey), eventually succumbed to the island’s religion as well. They produced children who were red-haired and freckled, the Norse-Celts. But by the twelfth century, Ireland was out of line. Does it matter that this Adrian IV, the former Nicholas Breakspear, was history’s only English pope? Or that the language of the original papal bull, with all its authoritative aspersions on the character of the Irish, has never been authenticated? It did for 752 years.

humans have been misunderstanding YHWH’s actions and words since the very beginning. The examples are almost too numerous to recount: He promised us a Savior. We expected a conquering hero on a white horse; instead He sent us a humble carpenter on a donkey. To meet a giant, He sent a shepherd boy with a stone and a sling. To protect His people from the wrath of Persia, He prepared a young Jewish maiden. To give the city of Nineveh a second chance, He sent a giant fish. We could go on and tell of a young Hebrew man sold into slavery who became the second most powerful ruler in Egypt, or of a harlot who would be the grandmother of a future king. The bottom line is that YHWH often does things that do not make sense based upon our human experience and expectations.

Jesus Christ was born in a small Jewish village 2,000 years ago. He was a carpenter until he was about 30 years old. Then he became a preacher and healer. He traveled less than 100 miles from his home. And his mission lasted no more than three years. He preached about God’s love and performed many miracles. He attracted a large group of followers. But the religious leaders were afraid of him. So they arrested him and nailed him to a cross.

Just reach a hand across. Let's be equals and partners. I don't need you to rescue me, just like you don't think you need rescuing by me. My rescuer is a Jewish carpenter. I want to be a colaborer in Christ with you, not your reclamation project.

The tent camp in the Jordan Valley on the approach to Jericho had perhaps 20,000 inhabitants. . . . I looked at their filthy habitations—brush for mattresses, a torn blanket or two, a larder empty except for a pinch of meal, a pat or two of lard. The camp was talking about an Arab businessman from Haifa. The day before, he had taken his two sons from the tent, shot them through the head, and turned the gun on himself. . . . The Jews had taken his home and business, and refused to allow his return, even to liquidate. He was penniless and couldn’t stand watching his children’s bellies bloat. The tent camp in Ramallah was even worse. Icy winds off the Judean hills whipped through the torn flaps. The widow from Ramle wore an old flour sack, and her legs were blue with cold. Her five children emitted a monotonous wail; she was on the move perpetually, swabbing their runny noses. Her husband, a Ramle carpenter, had been killed in the war. . . . Agonized, she asked me what happened to her home. I could have told her it was probably occupied by a [Jewish] family from Bulgaria or Poland, but stalled with a don’t know answer.23

Think of how we use the word believe when we talk about our faith (...) Almost as a reflex, believing is a “thinking” word, a word to describe the content of our thoughts: I believe that God exists (and atheists don’t believe that), I believe that God created the world (not random chance), I believe that Jesus is God’s Son (and not just another Jewish carpenter), and so on. (...) believing doesn’t focus on what someone believes in, but in whom one places his or her trust —namely God. Believing is a “who” word.