Quotes About Biblical

The biblical story is not to be understood simply as a local tale about a certain ethnic group or religion. It begins with the creation of all things and ends with the renewal of all things.

That's why I'm waiting on my Boaz." I nodded and smiled. "He's the epitome of my Mr. Right. I figure, if God can make a Boaz for Ruth, He can make another one for me." "Who's Boaz?" Deniessa asked. "Boaz was a man in the Bible—the Book of Ruth, to be exact," I explained. "The original knight in shining armor. Boaz was an honorable, compassionate, rich man.

Each biblical parable, for instance, tries to encode the hard-won experience of many individuals over unknown eons of time.

A true biblical eschatology prepares overcomers for the difficulties they must endure and helps them to stand with confidence that the greatest outpouring of the Holy Spirit is surely coming.

True biblical and expository preaching is aimed at more than informing the mind. It also seeks, through the Spirit of God, to sway the emotions, to direct the will, and to produce in the hearer spiritual change in keeping with Scripture. Everyone not only needs to hear systematic biblical exposition, verse by verse and paragraph by paragraph but also needs to have biblical truth forcefully applied by expository preachers to every aspect of our daily lives.

Varones y mujeres deben respetarse y amarse mutuamente. Jesús reforzó este principio cuando dijo que uno de los mandamientos más grandes era: "Amarás a tu prójimo como a ti mismo" (Mateo 19:19). Si realmente comprendiéramos esta verdad, habría más paciencia, entendimiento y perdón entre los hombres y las mujeres.

When 'biblical' theologies ignore the gospels, something is clearly very wrong." (on atonement theories)

Take Christmas away, and in biblical terms you lose two chapters at the front of Matthew and Luke, nothing else. Take Easter away, and you don't have a New Testament; you don't have a Christianity; as Paul says, you are still in your sins.

The question of "canon and creed," which underlies quite a bit of this book, has become quite urgent and controversial and needs to be addressed from the point of view of those of us who are actually working with the biblical canon itself rather than using the word "canon" as shorthand for the systematic theology they already possess.

the biblical texts themselves might suggest that there were better questions to be asking, which are actually screened out by concentrating on the wrong ones.

The aim, as in all theological and biblical exploration, is not to replace love with knowledge. Rather, it is to keep love focused upon its true object. We

One of the great gains of biblical scholarship this last generation, not least because of our new understanding of first-century Judaism, is our realization that the temple was central to the Jewish worldview.

The divine purpose through Israel for the world is the subject of the passages both before and after 3:21–26. There is every reason, therefore, for taking "God's righteousness" in 3:21 in its normal biblical sense of "covenant faithfulness.

We have portrayed God not as the generous Creator, the loving Father, but as an angry despot. That idea belongs not in the biblical picture of God, but with pagan beliefs.

The "goal" is not "heaven," but a renewed human vocation within God's renewed creation. This is what every biblical book from Genesis on is pointing toward.

One of the quiet scandals of much modern church life is the poor quality of public reading of scripture. This applies as much, if not more, in churches that think of themselves as 'biblical' as in the so-called 'mainstream' denominations

Anyone who has worked within biblical scholarship knows, or ought to know, that we biblical scholars come to the text with just as many interpretative strategies and expectations as anyone else, and that integrity consists not of having no presuppositions but of being aware of what one's presuppositions are and of the obligation to listen to and interact with those who have different ones.

Many devout Christians accepted that unbiblical cosmology, opting for a detached spirituality (a heavenly-mindedness with a questionable earthly use) and an escapist eschatology (leaving the world and going to heaven).

The Christian churches in general have always been subject to the temptation to use the Bible to annotate the story we want to tell for ourselves, rather than allow the Bible to tell its own story and invite us to join in.

heaven and earth in biblical cosmology are not two different locations within the same continuum of space or matter. They are two different dimensions of God's good creation.

We may only be reading from the New Testament one paragraph of Paul, but as we get close to that reading and look not only at it but through it we can see the entire sweep of Paul's vision, of the biblical narrative focused now on Jesus and his messianic death and resurrection.

A biblical commentary is first and foremost a work of history. But history is a matter of learning not only the tune but also the rhythm and the harmonies.

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.

The aim, as in all theological and biblical exploration, is not to replace love with knowledge. Rather, it is to keep love focused upon its true object.