Messiah – Yes, We Need One; Yes, We Have One

Most everyone has heard of Handel’s Messiah.  What’s not so known is how similar those times were (in 1741, the year of its debut) with our times today.  For example, the oratorio form did not exist in England before Handel.  Not exactly the most popular form of music today either.  Secondly, there was a big debate about whether entertainment should have an uplifting moral lesson or sink to the level of mere amusement and diversion.  Thirdly, and I think most importantly, then like now, Deism was in full swing.  That is, the popular worldview in the Enlightenment was that

“. . . humans had no need of a god because they were innately good and had the resources to solve their own problems.  Human perfectibility could be achieved by human resources without divine intervention.” (Stapert, p. 75)

In that sense, the USA with its adherence to pursuit of the American Dream is more Deistic and Theistic.  So the question lingers, “Do we need a Messiah?” and if so, “Why do we need a Savior?”

On point one, for me personally, I find very little satisfaction or pleasure in “contemporary” music, Christian or otherwise.  I still remember in 1969 spending an afternoon listening to the Messiah while searching my Bible for all the passages that were being sung.  For me, I’ll take music of substance that grabs my soul and lifts it to the heavens.  Ahh.

On point two, I think entertainment should indeed contain an edifying moral lesson.  It may be humorous or it may be serious, but let me take away something to grow by.  All art forms have the capacity to teach as well as delight.  Good art, in my opinion, should grab us deep and lift us high.  Sadly, much entertainment and “art” today simply resonates with the base and abdicates any moral responsibility.  Roger Kimball wrote in a 1999 Wall Street Journal article:

“We suffer from a peculiar form of moral anesthesia, an anesthesia based on the delusion that by calling something ‘art’ we thereby purchase for it a blanket exemption from moral criticism – as if being art automatically rendered all moral considerations beside the point. . . . “ (Stapert, p. 70)

I agree with those who say that the artist should produce works that, while pleasing, will do the most good.

Do I Need a Savior?

On point three, I think the only reason people think that the Messiah, a Savior, is not necessary is that they underestimate the holiness of God and overestimate the good condition of humankind.  This is what the Bible refers to when it says

The heart is deceitful above all things, and desperately wicked (Jeremiah 17:9)

When I realized that my condition in 1968 was worse than being in the doghouse with God (I was actually in the morgue, dead in my separation from God), I knew I couldn’t make the connection with Him on the basis of my accomplishments.  I needed redemption.  To see how clearly John Piper summarizes this, click here.

The word “Messiah” means the “anointed One” in Hebrew.  That is, God anointed Jesus for a specific task, one that only He could accomplish.  “Christ” is the Greek word meaning the “Messiah.”  So, when the Bible mentions Jesus Christ, it carries the meaning of “Jesus, that is, the Messiah, the Anointed One, of God.”

The guy who compiled the words to the Messiah, the librettist Charles Jennens, wanted passionately to proclaim to the world that we need a Messiah.  You see, when he was 28 years old, his younger brother committed suicide by throwing himself out of a window where he was studying at Oxford.  He was found later to have been preyed upon by doubt resulting from correspondence with a professed deist who was gloating over converts to skepticism he had made.  (Stapert, p. 78)

A few years ago, I visited the area where Jesus asked this penetrating question to Peter.  That time, Peter got it right.

“But what about you?” he asked. “Who do you say I am?” Simon Peter answered, “You are the Messiah, the Son of the living God.” Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven” (Matthew 16:15-17).

So times don’t change much.  We live in an age when many people ignore our message of salvation through Christ.  Handel wrote his oratorio in the midst of a culture that did not believe we needed a Messiah.  Christ, God himself, came to our planet to seek and to save that which is lost and most people ignored or rejected even him.  Many people are unaware that Easter is the celebration of the resurrection of the Messiah.  Wise men still seek Him.

The Bible is clear:

But now Christ has been raised from the dead, the first fruits of those who are asleep.  For since by a man [Adam] came death, by a man also came the resurrection of the dead.  For as in Adam all die, so also in Christ all will be made alive.  (1 Corinthians 15:20-22)

I think we need a Messiah.  Why?  Because apart from God’s indwelling Spirit, we are dead.  Following my spiritual rebirth in 1968, I continue to depend on His indwelling Spirit to grow into Christlikeness.  Only through my surrendered spirit can He use me to participate in His will.  That way, He gets the glory for all that is truly good.

So what about you?  Who do you say that He is?  Why do you think we need a Messiah?

8 Responses to Messiah – Yes, We Need One; Yes, We Have One

  1. leejagers says:

    I was honored to get this e-mail response from Dr. Jim Allman, a highly loved and admired professor of Bible at Dallas Seminary: “With your facebook note on Händel, I thought you might be interested in this document. I wrote it as program notes for a benefit concert a few years ago. Just trash it if it’s more than you have time to read.” Trash, no way . . . It’s a treasure. Thanks, Jim!

    Part I: The Prophecy and Realization of God’s Plan to Redeem Mankind by the Coming of Messiah
    Isaiah 40.1-3, 4, 5
    The opening aria of Händel’s great work takes its words from the prophet Isaiah. In the previous sections of his book the prophet had announced coming judgment. Now, looking past the disaster, he announces the coming of God to bring salvation to Israel and Jerusalem. The identity of the crying voice is given in the Gospels as the prophet John the Baptist. He served as the forerunner of Jesus, preparing the way of the LORD, with whom this prophecy identifies Jesus. The forerunner aims to prepare Israel for the revelation of God’s glory, not only in Israel, but for all humanity, as the fulfillment of God’s sure promise of forgiveness, the remission of the penalty imposed for sin.

    Haggai 2.6-7; Malachi 3.1
    God’s saving work comes soon when He will shake the nations bringing what is most glorious to Jerusalem’s temple. For centuries Christians have interpreted Haggai’s prophecy as referring to Jesus coming to the temple. Händel couples this prophecy with one from Malachi. The latter predicts the Messenger of the Covenant, surely here Jesus, who will come to cleanse the temple.

    Malachi 3.2
    The coming of the Messenger, so long anticipated, however, will confront the temple with judgment. He comes as a refiner to purify His, inexorably judging what is impure. This prophecy finds fulfillment in Jesus’ ministry. Matthew alludes to Malachi’s prophecy. He records that John the Baptist warned his listeners that the One who would follow him would baptize them with fire (3.10-12). Jesus did, in fact, purify the temple, twice, once recorded in John 2.13-22, and at the end of His ministry, in Matthew 21.12-17. These cleansings angered the temple leaders. The two events became grounds on which the leaders would later seek to have Jesus crucified.

    Malachi 3.3
    Yet, though His own people would seek Jesus’ death, the ultimate goal of His work is their purification and salvation. Thus, Händel continues in Malachi’s prophecy revealing the purpose of the Messenger’s work, the cleansing of the sons of Levi to offer pure sacrifices.

    Isaiah 7.14; Matthew 1.23
    Returning to the prophet Isaiah, Händel alerts us to a new dimension for our understanding of the coming One. In a prophecy aimed at stimulating faith among Jerusalem’s leaders, Isaiah declares that a sign of coming deliverance would be the birth of a son to a virgin. Matthew picked up the prophecy to interpret the conception of Jesus in the womb of the virgin, His mother Mary. The Evangelist reveals that event as the fulfillment of Isaiah’s word. Händel continues, thus, to build his case that Jesus is Lord and Messiah, the promised Savior and Judge for Israel and the nations, since He is “God-with-us” (Immanuel).

    Isaiah 40.9; 60.1
    Isaiah 40 is important to Händel, and more significantly, to the New Testament. Quotations or allusions to it occur by one count thirty times. Thus it is right that Händel revisit the passage. Verses 1-11 form an introduction to a major unit of the book, and verse nine opens the fourth section of the introduction. Here he calls for heralds to go through the land announcing, “Behold your God.” It is of some interest that God appears in verses 9-11 as a shepherd leading His flock. With this verse Händel couples Isaiah 60.1, from the climactic section of the book. Chapter 59 ends with an oracle declaring God’s intention single-handedly to bring His judgment and salvation, on behalf of Zion. Then 60.1 calls upon Zion to rejoice in the salvation thus accomplished. The context of the Messiah in which Händel places these verses links them powerfully with Jesus the Savior and Judge. Coming to Zion, then, He might expect His people to recognize Him.

    Isaiah 60.2-3
    Recalling the plague of darkness in Egypt, Isaiah continues his prophecy with the expectation of darkness for the nations but light for Zion. It is, indeed Zion’s light that, in fulfillment of the promise to Abraham (Genesis 12.3) brings blessing to the nations. These prophecies move well beyond the first coming of Jesus and anticipate that great coming day when all nations shall bow and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

    Isaiah 9.2, 6
    The people that sit in darkness have sent he great light. With these words Isaiah introduces a high point in chapters 7–12, the Book of Immanuel. The immediate context refers to the failure of Israel’s monarchy to save from enemy aggression. Therefore, God will raise up for Israel a child, a son, anticipated in 7.14, now revealed as a monarch with His throne names, Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace. Again, Matthew 4.16 applies this to Jesus who comes in Galilee of the nations preaching (“Repent, for the kingdom of heaven is at hand,” v. 17; cp. also Matthew 5–7) and doing the signs of the Messiah (Matthew 8–9). What awaits a worldwide future fulfillment has in seed form already occurred in Jesus’ ministry.

    Pastoral Symphony

    Luke 2.8, 9, 10-11, 13, 14
    Händel moves now from prophetic hope to the outworking of that hope in history. In a series of five pieces, he presents the angelic proclamation of Jesus’ birth to those who sit in darkness, shepherds in the fields at night. In fields only a few miles south of Jerusalem, the glory of the Lord overwhelmed them as the angel choir appeared to proclaim Jesus’ birth: Glory to God in the highest; and on earth, peace, goodwill to men.” Accompanying the heavenly song was a message particularly for the shepherds, good tidings of great joy, the birth of Christ the Lord. Yet He was a new born (wrapped in swaddling clothes) and in questionable but significant circumstances (lying in a cattle trough).

    Zechariah 9.9-10
    The final five pieces of Part I summarize the earthly career of Jesus: acclamation here, then His healing ministry, His role as the divine shepherd, and His offer of rest. Händel records the acclamation in words taken from Zechariah. As God works to subdue the nations in His saving work, He brings His king to Jerusalem. The prophet foresees the city’s rejoicing as the king comes, in royal humility, riding on a colt, the foal of a donkey. He will speak peace to the nations as His dominion reaches from sea to sea. Once more, Matthew shows Jesus’ fulfillment of the prophecy (Matthew 21.1-11) as He rode into Jerusalem, in the week leading up to a fateful Passover.

    Isaiah 35.5-6
    The healing ministry of Jesus comes to us summarized in two verses from Isaiah. He speaks peace, brings wholeness and life by His works. The great works gathered in Matthew 8 and 9, and repeated by His disciples in Matthew 10, become the evidence to assure the wavering Baptizer’s faith in Matthew 11 where the Evangelist alludes to this passage. Jesus does the works of the kingdom. The hands of a king are the hands of a healer!

    Isaiah 40.11
    The beautiful “He shall lead His flock” is taken from Isaiah 40.11. In Isaiah the promise is of God’s coming to deliver. In Jesus, God the good Shepherd has come, leading His sheep to find pasture. The Evangelist John records Jesus’ discourse of the good shepherd in chapter 10. As we make this connection, though, we should see that John takes the imagery in a new direction. In Isaiah the shepherd has already accomplished salvation. In John, the shepherd, who is one with the Father, lays down His own life for the sheep. The hirelings, Jerusalem’s leaders, will slaughter the sheep, will run leaving their sheep to die among their enemies (John 11.47-53, 57). The good shepherd gives His life for His friends (John 15.12-17).

    Matthew 11.28-29, 30
    As a crowning expression of Jesus’ role of divine shepherd Messiah, Händel takes us to Matthew 11. That chapter plays an important role in the book. One of the two major conflicts in Matthew begins in chapter 12. Chapter 11 is, as it were, the last quiet moment in Jesus’ ministry before the storm clouds begin to gather, the storm that will lead to crucifixion (the burden of The Messiah’s Part II). At the chapter’s end, Jesus makes the great offer of rest: “Come unto me, all ye that labor and are heavy laden. Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and you shall find rest for your souls. For my yoke is easy and my burden is light,” speaking peace to the nations. The Messiah has come. It now remains for Him to accomplish the redemption of mankind.

    Part II: The Accomplishment of Redemption by the Sacrifice of Jesus; Mankind’s rejection of God’s Offer, and Mankind’s Utter Defeat When trying to Oppose the Power of the Almighty

    John 1.29
    From the very beginning of His incarnation ministry, God’s plan about Jesus had been revealed. John the Baptist, shortly after baptizing Jesus, announced, “Behold, the lamb of God that taketh away the sin of the world.” What Isaiah proclaimed so many centuries earlier, John repeats. The salvation God had planned, could only be accomplished by taking away humanity’s sin. Now the Baptist declares the plan, but adds what was implicit in the Old Testament record. Only through sacrifice is sin truly atoned, and that sacrificial lamb, now, will be Jesus.

    Isaiah 53.3; 50.6
    Händel transports us to the end of Jesus’ incarnate work, to the crucifixion. He was despised and rejected by men, both by the Gentiles, and by His own people. He was despised, and people placed no value on Him. He Himself bore our griefs and carried our sorrows, though people then, as now, consider Him stricken by God and afflicted. Indeed, He was stricken by God. On the cross, He cried out in utter dereliction at being abandoned by God. Händel also sets Isaiah 50.6 musically to recall the humiliation He suffered at the hands of men, as they, no, we, struck Him and plucked out His beard.

    Isaiah 53.4-5, 5, 6
    Händel remains in Isaiah 53 to explain this suffering Servant of God, this lamb led to the slaughter. He was pierced for our transgressions and the chastening that brought our well-being fell on Him. Israel had a long tradition, from Moses, that sin might be punished in a substitute (compare Leviticus 1.4). Now Isaiah and the New Testament (for example, 1 Peter 2.24) extend this substitution to Jesus. By His scourging we are healed. We have all gone astray, turning, each of us, to our own way. Therefore God has caused the punishment for our sin to fall upon Him. The book of Isaiah gives no indication of knowing who exactly this Servant of the Lord would be. The events of history have shown Him to be Jesus, the lamb God gave for our salvation.

    Psalm 22.7, 8
    Psalm 22 is a psalm of David. Israel’s great poet and king had experienced some disaster in his life in which his enemies taunted him mercilessly over his trust in God. The gospel writers cite extensively from this psalm in the story of Jesus’ crucifixion. According to the record, Jesus quoted it and the leaders from Jerusalem did, as well. Additionally, other elements of the psalm appear as allusions in the gospel story. However, while David records his own sufferings, Händel has set the words from the point of view of the antagonists. They taunt Jesus. They ridicule Him. They throw in His face His claim to be God’s representative who does things pleasing to God: “He trusted in God! Let Him deliver him if He delights in him.”

    Psalm 69.20
    In the spirit of Psalm 22, Händel cites Psalm 69. David the royal sufferer again becomes the model in Händel’s hand for comprehending Jesus. The New Testament warrants such a usage, citing the psalm as anticipating the betrayal of Jesus (Acts 1.20). Amid his suffering David found none to help him, none to comfort. So, Jesus, abandoned by His disciples and forsaken by His Father, in wrath against human sin, despised by His countrymen, has none to comfort or to help. He suffered alone.

    Lamentations 1.12
    Here Händel enlists the suffering of Israel under God’s wrath to express the depth of Jesus’ anguish. The speaker in Lamentations 1.12 is Jerusalem after her capture by the Babylonians in 586 B. C. She certainly suffered justly under God’s wrath. But, with ever expectation of human compassion she cries out, “Is it nothing to all you who pass this way? Look and see if there is any pain like my pain … which the Lord inflicted on me in the day of his fierce anger.” Händel puts the words in Jesus’ mouth. If Jerusalem might expect simple human compassion, surely the sinless Jesus, suffering innocently, might. Yet no help came.

    Isaiah 53.8
    No help came for two reasons. First, from our text in Isaiah 53, by oppression and judgment He was taken away. There could be no help. Power arrayed itself against Him to hinder any possible help. Second, no help came because God Himself must fulfill all His plan of executing the full stroke in Him against the sin of His people who deserved it. Man at his worst fulfilled the plan of God at His best.

    Psalm 16.10
    Dying under the wrathful power of God was not the end for Jesus. Returning to David, as the apostles had, Händel brings before our minds Psalm 16.10. Again drawing on David as a pattern, the apostle Paul refers to the psalm where David expresses confidence that he will not suffer death. Seeing in him a model for the greater King Jesus, Paul affirmed that God did not leave Him in the grave or allow His body to decay (Acts 13.35). God raised Him from the dead. Help could not come to Him on the cross. The only road to help led through the cross. When God’s wrath was spent and human power could oppose no more, God’s power remained to help and comfort with full gladness in God’s presence (Psalm 16.11, cited in Acts 2.28).

    Psalm 24.7-10
    In sheer joy at the prospect, Händel carries us to Psalm 24, calling for all obstacles to remove themselves in the path of the King of Glory. In wonder, the gates inquire of this King’s identity: The Lord strong and mighty, mighty in battle. The conquering King approaches. Humanity may still resist and oppose Him, but He comes in irresistible glory from the grave, the last obstacle to God’s saving work (1 Corinthians 15.26).

    Hebrews 1.5, 6
    Even the angels bow before the majesty of the King of Glory. Now God commands them to bow to Him who is the Son of God. Angels who refuse worship to anyone but God bow in His presence as God declares, “Let all the angels of God worship Him.”

    Psalm 68.18
    This One who was crucified and dead is in this verse acclaimed as ascended on high, delivered from His enemies and receiving gifts for men. The psalm is quoted in Ephesians 4 regarding Jesus. There Paul teaches that He became man and has ascended to heaven. By his preaching and writing Paul became perhaps the most illustrious of that great company of preachers who proclaim the death and resurrection of the Son of God, the King of Glory, the Lord strong and mighty.

    Romans 10.15; Isaiah 52.7
    The commissioning of that great company of preachers sends them on their way to bring good news of deliverance. The words sung here appear in two places in Scripture, in Romans 10.15 and Isaiah 52.7. In the latter passage the exclamation of joy at the coming of the preachers arises because they proclaim deliverance for Jerusalem, deliverance from their enemies and the coming of God.

    Romans 10.18; Psalm 19.4
    The proclamation of God’s glorious work has gone out into all the world, so great is the message, so urgent its cause, so powerful its Sender. The proclamation, then goes not only to Israel. Nor does it concern merely Israel. The message, as Romans 10 makes clear, is the hope of right standing with God, even for Gentiles.

    Psalm 2.1-2, 3, 4, 9
    Händel now turns to Psalm 2 for his next four pieces, two arias, a chorus, and a recitative, using Psalm 2.1-2, 3, 4, and 9. He has placed this passage after his citations from Romans 10.15, 18. In this setting he uses the first two verses as the earliest Christians did, in Acts 4.25. The good news of Jesus’ resurrection had been declared in many languages of the roman Empire, but the nations, beginning in the persons of King Herod and Pontius Pilate, had determined to oppose that proclamation. Thus the psalm cried out, Why do the nations rage? Why do they make plots that must fail? They have set themselves against the Lord and His Messiah, plotting to throw off their overlordship (v.3). The next verse, Psalm 2.4, shows why their plots are futile: God sees them from heaven, scornfully laughing at their folly. The furious plotting of the nations is finally futile because of the Lord’s irresistible plan. He has established His own King Jesus and commissioned Him to rule the nations; and rule He will. His rule breaks His enemies with an iron rod, shatters them like a ceramic pot (Psalm 2.9).

    Revelation 19.6; 11.15; 19.16—The Hallelujah Chorus
    The grand climax of Part II has arrived, the Hallelujah Chorus. Händel draws it from three verses of the Bible’s final book, Revelation. Its opening comes from Revelation 19.6 where “a great sound was heard in heaven, like the sound of mighty waters or powerful thunder saying, ‘Hallelujah! For the Lord our almighty God reigns.” The middle part of the chorus comes from 11.15: “The kingdom of this world has become the kingdom of our God and of His Messiah” [an allusion to Psalm 2.1-3], and He shall reign forever and ever.” The final section of the chorus is taken from Revelation 19.16, proclaiming Jesus, who rules with an iron scepter [an quotation from Psalm 2.9], King of kings and Lord of lords,” the ruler of the kings of the earth (compare Psalm 89.27). Thus Händel has brought us to the final result of the work of Christ, the establishment of God’s Kingdom. Jesus came not solely to die for humanity’s sin, but also to reestablish the rule of God over the human race. The beauty and the glory of this chorus anticipate the rejoicing of heaven and the redeemed when Jesus finally exercises His great power over all the earth.

    Part III: A Hymn of Thanksgiving for the Final Overthrow of Death

    Job 19.25-26; 1 Corinthians 15.20
    Part III of the Messiah is “a hymn of thanksgiving for the final overthrow of death.” One of mankind’s most ancient longings is for the destruction of death. The very ancient book of Job contains an enigmatic passage, 19.25-26, that anticipates vindication for the believer after death. Centuries before Jesus’ time, Job, amid deep agony, declared his firm expectation that he himself would see his redeemer standing on the earth, even after his own body had been destroyed. The aria then turns to the New Testament, to 1 Corinthians 15.20, to remind us, “Now is Christ risen from the dead, the first fruits of them that sleep.” The expression “first fruits” refers to the earliest part of a harvest given as a gift anticipating the completion of the harvest. Jesus’ resurrection, then, anticipates that of those who are His by faith.

    1 Corinthians 15.21-22
    The human race is embroiled in sin because of the sin of one, the first man, Adam. Thus, death has entered the world. Since, however, only one man brought death, only one perfect man is needed to conquer death. All who are related to Adam (the whole race) die. All who are “in Christ” shall be given life by resurrection to live everlastingly.

    1 Corinthians 15.51-52, 52-53, 54, 55-56, 57
    The next five pieces of Part III come from the connected passage, 1 Corinthians 15.51-57. The resurrection hope in Scripture affirms that not all in Christ will suffer physical death. At the last trumpet, suddenly all remaining believers in Christ will be changed. The dead will be raised with incorruptible bodies, since it is impossible for sinful humanity to inherit a place in God’s kingdom. Then at last the ancient hope, expressed by Job, and proclaimed by the prophet Isaiah (25.8) will come to pass: Death is swallowed up in victory! The author of 1 Corinthians, the apostle Paul, draws again on the prophets, Hosea 13.14, to taunt death, in the duet, “O death, where is thy sting?” The sting of death, sin, has been removed by the cross of Christ who also fulfilled the law, the power of sin. Thus Jesus’ resurrection fulfills at last the greatest longing of mankind, freedom from death. Thus, Händel closes this musical catena with 1 Corinthians 15.57—Thanks be to God who giveth us the victory through our Lord Jesus Christ.

    Romans 8.31, 33-34
    Händel sums up his celebration of Christ’s saving work by setting Romans 8.31 and 33-34 to music. These verses come from Paul’s own grand chorus on salvation. Since God is for us, Paul reasons, there can be no successful opposition to His redeemed. Indeed, “all things work together for good to those who love God, who are called according to His purpose” (Romans 8.28).
    How can any opposition stand against us? All charges of sin must be brought to God the Judge; yet He has already given judgment for His elect, a judgment of righteous. God will not condemn those He has acquitted. Jesus will not condemn those He has redeemed. Indeed, He is praying for us, even defending us in His Father’s court. The cross and Christ’s resurrection affirm the mystery, the certainty that all in Christ have eternal life with the confidence of sharing everlastingly in His victory over death.

    Revelation 5.12-13, 9
    The closing chorus of The Messiah is drawn from a heavenly vision granted to the apostle John, again recorded in Revelation. These are the words of the heavenly chorus celebrating the coming victory of Jesus. Hardly more fitting words could be imagined to sum up this magnificent acclamation of the Savior’s majestic work. Certainly,

  2. jamesallman says:

    A little background:
    These notes were originally prepared for a benefit concert in honor of Orphanos Foundation in Memphis, Tennessee. Its director, Wayne Sneed, discovered that the first time that Händel conducted his composition, and always subsequently, he refused to take any pay for the performance, which was given to benefit orphanages. Mr. Sneed contacted the Memphis Symphony Orchestra and the Memphis Choral Society and arranged a benefit concert for orphans in the city. It has been held yearly in Memphis since 2004.

  3. Don Simpkins says:

    Thank you for keeping us ever so mindful of our need of a Savior. All said and done it will be the most serious question that we ponder. In a post modern culture that proclaims a self, we our indeed in need of a Savior.

  4. leejagers says:

    “So they [the chief priests and scribes] all said, ‘Are you the Son of God, then?’ And he said to them, ‘Yes, I am.'” (Luke 22:70)

  5. leejagers says:

    “The [Samaritan] woman said to Him, ‘I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us.’ Jesus said to her, ‘I who speak to you am He.'” (John 4:25-26)

  6. John says:

    :)….People, you all write from your brain. Where are your instincts, senses? Messiah never was nor never will come from heawen.

    That is why problems exist, all of us simply waiting for somebody to save us. We are such cowards :). Nobody knows, that we are the divine, we could save ourselves.

    ….And we will. I have complete faith and will work toward that. Without the heavenly hand to guide me.

    Please, step out of your skins, and see that religion is a lie. We are both the sheeps and the sheperds.

    I know in my hearth that that is the truth. But I’m not scared, I’m in a bliss :).

    Bye 🙂

  7. John says:

    Sorry if this hurts somebody. I hope it will save you some years of delusion.

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