Quotes About Divine

the world is beautiful not just because it hauntingly reminds us of its creator but also because it is pointing forward: it is designed to be filled, flooded, drenched in God, as a chalice is beautiful not least because of what we know it is designed to contain or as a violin is beautiful not least because we know the music of which it is capable.

His point is that the cross has liberated people from sin, so that they can be God-reflecting, image-bearing, working models of divine covenant faithfulness in action.

The divine rescuing purposes and Israel's vocation come rushing together in the same human being, the same event.

They believed that God was going to do for the whole cosmos what he had done for Jesus at Easter.

In whatever way the New Testament tells the story of the cross, it is always the story of self-giving divine love.

Hope" in this sense is not a feeling. It is a virtue. You have to practice it, like a difficult piece on the violin or a tricky shot at tennis. You practice the virtue of hope through worship and prayer, through invoking the One God, through reading and reimagining the scriptural story, and through consciously holding the unknown future within the unshakable divine promises. Saul had learned to do this. Paul the Apostle, much later, would have to learn the same lesson all over again.

What Paul is saying is that the gospel, through which people receive the divine gift, reconstitutes them as genuine humans, as those who share the "reign" of the Messiah.

work of salvation, in its full sense, is (1) about whole human beings, not merely souls; (2) about the present, not simply the future; and (3) about what God does through us, not merely what God does in and for us.

The death of Jesus launched the revolution; it got rid of the roadblock between the divine promises and the nations for whom they were intended. And it opened the way for the Spirit to be poured out to equip God's people for their tasks.

Only in the light of Jesus can he look back and see not only that the God-given Torah had the effect of increasing "Sin," but that this was the divine intention all along.

The Creator works in a thousand ways, but one central way is through people—people who think, who pray, who make difficult decisions, who work hard, especially in prayer. That is part of what it means to be image-bearers. The question of divine action and human action is seldom a zero-sum game. If the worlds of heaven and earth have rushed together in Jesus and the spirit, one should expect different layers of explanation to reside together, to reinforce one another.

It is because God loves the world he has made, and especially his human creatures, that he hates everything that spoils, wrecks, or defaces it.

God loves the world so much that he will not allow it forever to wallow in the corruption and decay into which the rebellious human race has plunged it.

humans finding themselves called to play a vital role in the larger purposes of the creator for the creation.

Paul saw himself living at the ultimate turning point of history. His announcement of Jesus in that culture at that moment was itself, he would have claimed, part of the long-term divine plan.

But if the "servant" is indeed the "arm of YHWH" under the guise of a suffering, bruised, and unrecognizable Israelite, then a new possibility emerges at the heart of Romans 3:21–26. The primary fault of the human race, according to Romans 1, is idolatry. The primary response, from the one God himself, is to "put forth" the Messiah as the place of meeting, the ultimate revelation of the divine righteousness and love.

Since these are themselves "scriptural" statements, that means that scripture itself points—authoritatively, if it does indeed possess authority!—away from itself and to the fact that final and true authority belongs to God himself, now delegated to Jesus Christ.

cuando el cielo viene a la tierra y encuentra que no está preparada, cuando el futuro de Dios llega al presente mientras la gente sigue dormida, se producen explosiones.

Love and grief are very close, especially in warm, passionate hearts. Saul shrank from neither. He wrote constantly of love—divine love, human love, "the Messiah's love." And he constantly suffered the grief that went with

We expect God to be, as we might say, 'in charge': taking control, sorting things out, getting things done. But the God we see in Jesus is the God who wept at the tomb of his friend. The God we see in Jesus is the God-the-Spirit who groans without words. The God we see in Jesus is the one who, to demonstrate what his kind of 'being in charge' would look like, did the job of a slave and washed his disciples' feet.

One central biblical term to refer both to the divine covenant faithfulness and to the status of the covenant member is tsedaqah, in Greek dikaiosyn?, regularly (if potentially misleadingly) translated into English as "righteousness" or "justice.

When God goes to work-- when Jesus becomes king-- human beings are not downgraded, reduced to being pawns or ciphers. In God's kingdom, humans get to reflect God at last into the world, in the way they were meant to. They become more fully what humans were meant to be. That is how God becomes king.

It would mean that the One God was acting at last to fulfill his ancient promises, and the mode of that action would be to set up a new regime, a new authoritative rule.

the work of salvation, in its full sense, is (1) about whole human beings, not merely souls; (2) about the present, not simply the future; and (3) about what God does through us, not merely what God does in and for us.