Quotes About Paul

The apostle Paul foretold that, "The time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear" (2 Timothy 4:3).

The apostle Paul had much to say about the immorality of individual church members, but little to say about the immorality of pagan Rome. He did not rail against the abuses in Rome—slavery, idolatry, gladiator games, political oppression, greed—even though such abuses surely offended Christians of that day every bit as much as our deteriorating society offends Christians today.

Unlike many television evangelists, the apostle Paul seemed to expect from the Christian life not health and wealth, but a measure of suffering. He told Timothy, "In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted" (2 Timothy 3:12).

The young church was nourished spiritually by apostles who set down their beliefs and messages in a series of letters. The first 13 such letters (Romans through Philemon) were written by the apostle Paul, who led the advance of Christianity through the non-Jewish world.

Paul harped on grace because he knew what could happen if we believe we have earned God's love. In the dark times, if perhaps we badly fail God, or if for no good reason we simply feel unloved, we would stand on shaky ground. We would fear that God might stop loving us when he discovers the real truth about us. Paul—"the chief of sinners" he once called himself—knew beyond doubt that God loves people because of who God is, not because of who we are.

The apostle Paul, writing in the New Testament, reminds us that the difference between the relationship we have with the one true God and the relationship pagans have with their idols is that their gods are silent (see 1 Corinthians 12:2).

Paul argues for holy anger when he repeats the advice of Psalm 4:4: "In your anger do not sin" (Ephesians 4:26).

Paul admitted to knowing fear, but it never stopped him. "I came to you in weakness and fear, and with much trembling," he reported in 1 Corinthians 2:3, but the verb is came. He did not stay home out of fear for the journey.

It never occurred to Paul that a gospel might be true for one man and not for another; the blight of pragmatism had never fallen upon his soul. Paul was convinced of the objective truth of the gospel message, and devotion to that truth was the great passion of his life. Christianity for Paul was not only a life, but also a doctrine, and logically the doctrine came first.

The difference concerned only the logical--not even, perhaps, the temporal--order of three steps. Paul said that a man (1) first believes on Christ, (2) then is justified before God, (3) then immediately proceeds to keep God's law. The Judaizers said that a man (1) believes on Christ and (2) keeps the law of God the best he can, and then (3) is justified.

It never occurred to Paul that a gospel might be true for one man and not for another; the blight of pragmatism had never fallen upon his soul. Paul was convinced of the objective truth of the gospel message, and devotion to that truth was the great passion of his life. Christianity for Paul was not only a life, but also a doctrine, and logically the doctrine came first.[6]

Paul embodied principles of leadership that he also described in his letters. He certainly thought the life of individual believers and churches ought to resemble a solid foundation on Christ (see 1 Corinthians 3:9-17). Looking at Paul's life, we can see leadership all the more clearly.

Surely Paul's moral and spiritual greatness is all the more evident the more he is studied and analyzed. It is sheer irony and miracle that God would select one of the most aggressive opponents of the early Christian movement and make him into its most outstanding leader.

The gospel, as Paul knew, is folly to pagans. Trusting it would appear, not as a virtue, but as a vice. "Faith" of this Pauline sort can therefore come about only in response to the grace and revelation of the God of Abraham, the God who raised Jesus from the dead.

And, once again, this contextualizing of Christian virtue within the redemptive eschatological framework underscores the great revolution in virtue ethics that took place from Paul onward, or as Paul would say, from the cross of Jesus Christ onward: the dethroning of pride and the enthroning of humility and gratitude.

Se o pecado não for confrontado, pode fazer com o crente o que a kriptonita pode fazer com o Super-Homem, chegando inclusive a ponto de causar morte. Ainda sobre isso, Paulo, como pai espiritual amável que era, alerta a igreja de Corinto, e a nós, a respeito dos efeitos da kriptonita.

You white folks see UFOs in your dreams. You don't hear about Martians in Harlem.

If I see LeBron walking down the street, it's not going to be no fistfight. I've got a lot of respect for him.

I respect LeBron. People think we have a hate for each other, but I totally respect what he's done.

Let us resolve to pray much for ministers. Their office is no light one if they do their duty. They need the help of many intercessions from all praying people. They have not only their own souls to care for but also the souls of others. No wonder Paul cries, Who is adequate for these things? (2 Corinthians 2:16). If we never prayed for ministers before, let us begin to do it this day.

We are frequently told by the apostle Paul that a man is justified by faith without the deeds of the law (Romans 3:28), but not once are we told that we are "sanctified by faith without the deeds of the law." On the contrary, we are expressly told by James that the faith by which we are visibly and demonstratively justified before man is a faith which if it does not have works, is dead in and of itself (James 2:17).

Have you ever wondered why no one responded to the apostle Paul in this manner? If you look at his evangelistic approach in Acts 17:20, the answer becomes obvious. He based his preaching on the fact that the gospel is true and reasonable to believe. He reasoned with and tried to persuade people intelligently to accept Christ.

The gospel that Paul is proclaiming in Romans does not center on the issue of sexuality. It focuses on the universality of sin and the free grace of salvation through the life, death, and resurrection of Jesus Christ. That is the essence of the Christian message. Idolatry, Not Sexuality

Paul is not talking in Romans 1:26–27 about a violation of the order of creation. In Paul's vocabulary, physis (nature) is not a synonym for ktisis (creation). In speaking about what is "natural," Paul is merely accepting the conventional view of people and how they ought to behave in first-century Hellenistic-Jewish culture.