Quotes About Bible

What we are looking for in reading the Bible is the ability to turn the two-dimensional words on paper into a three-dimensional encounter with God, so that the text takes on life and meaning and depth and perspective and gives us direction for what to do today.

Many think Jesus came to earth so you and I can have a special kind of spiritual experience and then go merrily along, as long as we pray and read our Bibles and develop intimacy with the unseen God but ignore the others-oriented life of justice and love and peace that Jesus embodied.

Peter's Jesus of Nazareth, the one who lived and died and who was raised and ascended and enthroned, is both Messiah of Israel and Lord of the whole world. Those are the terms of the early gospeling in the book of Acts, and if we want to be faithful to the Bible, those should be our terms as well. Those titles for Jesus tell the gospel Story of Jesus.

As seminary students Jim and friends examined the Bible to find every reference to the poor — and they found more than two thousand. In fact, they concluded one of every sixteen verses was about the poor. Then a zealous friend decided to cut out every Bible verse about the poor to see what the Bible would look like. As he tells the story, "that old Bible literally was in shreds. It wouldn't hold together. It was a Bible full of holes.

readers. The story of the Bible is creation, fall, and then covenant community—page after page of community—as the context in which our wonderful redemption takes place.

God did not give the Bible so we could master him or it; God gave the Bible so we could live it, so we could be mastered by it.

There is no kingdom that is not about a just society, as there is no kingdom without redemption under Christ. Yet I'm convinced that both of these approaches to kingdom fall substantially short of what kingdom meant to Jesus, so we need once again to be patient enough to ponder what the Bible teaches.

The release of souls from this embodied life into a celestial disembodied existence is not a biblical notion. The opposite is the case with Jesus and for the entire Bible.

God did not give the Bible in order that we could master him or it; God gave the Bible so we could live it, so we could be mastered by it. The moment we think we've mastered it, we have failed to be readers of the Bible. Of course, I think we should read the Bible and know it—but it is the specific element of reading for mastery versus reading to be mastered that grows out of this shortcut.

The question we need to ask today is this, and this question strikes to the heart of how we read the Bible: Do we seek to retrieve that cultural world and those cultural expressions, or do we live the same gospel in a different way in a different day?

The most significant passage in the Bible about the Bible is not, however, those two poignant New Testament passages that have given to us words such as inspiration (2 Tim 3:14-17; 2 Pet 1:20-21). Rather, it is Psalm 119, and it can be read as the Bible's view of the Bible.

To say this once again, the focus of the Bible on fasting is not on what we get from fasting or on motivating people to fast in order to acquire something, but instead lands squarely on responding to sacred moments in life.

They set the kindling afire to consume the body of a man who had but one goal—to make the Bible readable for everyone.

That is, until we find the story that leads us to the gospel claim that Jesus is the Messiah, we don't have the Bible's story right.

we who seek to indwell the Bible's Story are indwelling the omniscient perspective of the divine's narration.

We in the Western world are obsessed with our individual relationship with God, which leads us to read the Bible as morsels of blessings and promises and as Rorschach inkblots. But reading the Bible as Story opens up a need so deep we sometimes aren't aware we need it: oneness with others under the King who rules his Kingdom.

Until we learn to read the Bible as Story, we will not know how to get anything out of the Bible for daily living.

It is impossible for us to indwell this Story and not assume that narrative's perspective. Again, that perspective is God's perspective. It is not our perspective; it is God's perspective. It is God's perspective on us, not our perspective on others. Bible readers, especially pastors (and commenters on blogs), inevitably begin to think like God about ourselves and others.

This otherness problem is what the gospel "fixes," and the story of the Bible is the story of God's people struggling with otherness and searching for oneness.

It is a fact that many statements about what the Bible says are derived from contextless exegeses of a former generation

It ain't those parts of the Bible that I can't understand that bother me; it is the parts I do understand." Whoever said that may well have been thinking about Matthew 5 or even our specific passage.

Fourth lesson in Bible reading: we are challenged to be better than nonfollowers. Followers are marked by a greater righteousness or by more righteousness. (Just what that more will look like can be found in the antitheses of 5:21–48.)

But Augustine knew the Bible's main mission: so that we can become people who love God and love others. If our reading of the Bible leads to this, the mission is accomplished. If it isn't …

Since—and this is why it changed how I read the Bible—God chose to communicate in language, since language is always shaped by context, and since God chose to speak to us over time through many writers, God also chose to speak to us in a variety of ways and expressions. Furthermore, I believe that because the gospel story is so deep and wide, God needed a variety of expressions to give us a fuller picture of the Story.