Quotes About Bible

I find it exceptionally moving that the Bible should cast in these heroic roles two figures at the extreme margins of Israelite society: women, childless widows, outsiders. Tamar and Ruth, powerless except for their moral courage, wrote their names into Jewish history as role models who gave birth to royalty – to remind us, in case we ever forget, that true royalty lies in love and faithfulness, and that greatness often exists where we expect it least.

One of the most wonderful things about the Bible teaching is that we get rid of the distinction between the sacred and the secular. That is one of the most important steps in the whole history of the soul. God is present everywhere. For those who understand Jesus' teaching, it is always the Sabbath Day, and the place whereon they stand is holy ground.

The Bible is really a textbook of metaphysics, a manual for the growth of the soul, and it looks at all questions from this point of view.

It was stumbling on to really the bible of the blues, you know, and a very powerful drug to be introduced to us and I absorbed it totally, and it changed my complete outlook on music.

No human being can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not be so" (James 3: 8-10ESV).

Unfortunately, identifying Ramses II as the pharaoh of the Exodus, which is the identification most frequently found in both scholarly and popular books, does not work if one also wishes to follow the chronology presented in the Bible.

If we remove the idea of a supernatural God who is free to act in miraculous ways, we fall into the slough of despond inhabited by the scientistic naturalists. We essentially remove God himself from the Bible.

He said] when you read the Bible17, you must think that here and now God is speaking with me. . . . He wasn't as abstract as the Greek teachers and all the others. Rather, from the very beginning, he taught us that we had to read the Bible as it was directed at us, as the word of God directly to us. Not something general, not something generally applicable, but rather with a personal relationship to us.

The questions that are seriously put to us today by young theologians are: How do I learn to pray? How do I learn to read the Bible? If we cannot help them there we cannot help them at all.

Bonhoeffer's interest was not only in teaching them as a university lecturer. He wished to "disciple" them in the true life of the Christian. This ran the gamut, from understanding current events through a biblical lens to reading the Bible not just as a theology student but as a disciple of Jesus Christ.

Do not try to make the Bible relevant. Its relevance is axiomatic .

One cannot simply read the Bible, like other books. One must be prepared really to enquire of it. Only thus will it reveal itself. Only if we expect from it the ultimate answer, shall we receive it. That is because in the Bible God speaks to us. And one cannot simply think about God in one's own strength, one has to enquire of him. Only if we seek him, will he answer us.

The God of the Bible was Lord over everything, over every scientific discovery. He was Lord over not just what we did not know, but over what we knew and were discovering through science

Whitefield came to a realization that would have far-reaching effects. He saw that the Bible didn't teach that we must work harder at becoming perfect and holy, but that we must instead throw ourselves on God's mercy. Moral perfection wasn't the answer: Jesus was the answer. Jesus had been morally perfect and we weren't supposed to save ourselves—we were supposed to ask him to save us.

Heard the Bible read two hours—Pascal one hour and a quarter—meditation one hour and a quarter…. Pitt called and commended Butler's Analogy—resolved to write to him, and discover to him what I am occupied about: this will save me much embarrassment, and I hope give me more command both of my time and conduct.

One cannot simply read the Bible, like other books. One must be prepared really to enquire of it. Only thus will it reveal itself.

What he had to say was really rather elementary: basic Christianity such as was professed in the Bible and in the doctrines of the Church of England, and to which almost everyone claimed to subscribe, was practically nonexistent in British society.

Do not try to make the Bible relevant. Its relevance is axiomatic . . . Do not defend God's Word, but testify to it . . . Trust to the Word. —DIETRICH BONHOEFFER

The Luther Bible was to the modern German language what the works of Shakespeare and the King James Bible were to the modern English language. Before Luther's Bible, there was no unified German language.

for Luther the Bible was not a book like Aristotle's Ethics or like a volume of Livy or Cicero. It was something entirely apart from every book in the world. It was the living Word of God and therefore could not be read like any other book. It was inspired by God, and when one read it, one must do so in such a way—with such closeness and intimacy—that one fully intended to feel and smell the breezes of heaven.

As always, Paula Bonhoeffer's annual orchestrations of the Christmas holidays were especially beautiful, incorporating Bible reading and hymns in such a way that even those who were not particularly religious felt included.

Do not try to make the Bible relevant. Its relevance is axiomatic . . . Do not defend God's Word, but testify to it . . . Trust to the Word.

Do not try to make the Bible relevant. Its relevance is axiomatic. Do not defend God's word, but testify to it. Trust to the Word. It is a ship loaded to the very limits of its capacity. -Dietrich Bonhoeffer

Do not try to make the Bible relevant. Its relevance is axiomatic. . . . Do not defend God's Word, but testify to it. . . . Trust to the Word. It is a ship loaded to the very limits of its capacity!