Quotes of All Topics . Occasions . Authors
God has spoken to man, and the Bible is his Word, given to us to make us wise unto salvation... Godliness means responding to God's revelation in trust and obedience, faith and worship, prayer and praise, submission and service. Life must be seen and lived in the light of God's Word. This, and nothing else, is true religion.
The words and lives of Christian men must be in continual process of reformation by the written Word of their God. This means that ecclesiastical traditions and private theological speculations may never be identified with the word which God speaks, but are to be classed among the words of men which the Word of God must reform.
If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God's child, and having God as his Father. If this is not the thought that prompts and controls his worship and prayers and his whole outlook on life, it means that he does not understand Christianity very well at all.
The God of Israel is King of kings and Lord of lords... He know, and foreknows, all things, and his foreknowledge is foreordination; he, therefore, will have the last word, both in world history and in the destiny of every man; his kingdom and righteousness will triumph in the end, for neither men nor angels shall be able to thwart him.
The Christian's life in all its aspects-intellectual and ethical, devotional and relational, upsurging in worship and outgoing in witness-is supernatural; only the Spirit can initiate and sustain it. So apart from him, not only will there be no lively believers and no lively congregations, there will be no believers and no congregations at all.
The point here is not just that an image represents God as having body and parts, whereas in reality he has neither. But the point really goes much deeper. The heart of the objection to pictures and images is that they inevitably conceal most, if not all, of the truth about the personal nature and character of the divine Being whom they represent.
Nothing can alter the character of God. In the course of a human life, tastes and outlook and temper may change radically: a kind, equable man may turn bitter and crotchety: a man of good-will may grow cynical and callous. But nothing of this sort happens to the Creator. He never becomes less truthful, or merciful, or just, or good, than He used to be.
The infallibility and inerrancy of biblical teaching does not, however, guarantee the infallibility and inerrancy of any interpretation or interpreter of that teaching; nor does the recognition of its qualities as the Word of God in any way prejudge the issue as to what Scripture does, in fact, assert. This can be determined only by careful Bible study.
Infallible denotes the quality of never deceiving or misleading and so means wholly trustworthy and reliable; inerrant means wholly true. Scripture is termed infallible and inerrant to express the conviction that all its teaching is the utterance of God who cannot lie, whose word, once spoken, abides for ever, and that therefore it may be trusted implicitly.
The whole story of the Father's Christ-exalting plan of redeeming love, from eternity to eternity, must be told, or the radical reorientation of life for which the gospel calls will not be understood, and the required total shift from man-centeredness to God-centeredness, and more specifically from self-centeredness to Christ-centeredness, will not take place.
Optimism is a wish without warrant; Christian hope is a certainty, guaranteed by God himself. Optimism reflects ignorance as to whether good things will ever actually come. Christian hope expresses knowledge that every day of his life, and every moment beyond it, the believer can say with truth, on the basis of God's own commitment, that the best is yet to come.
To an age which has unashamedly sold itself to the gods of greed, pride, sex, and self-will, the church mumbles on about God's kindness but says virtually nothing about his judgment... The fact is that the subject of divine wrath has become taboo in modern society, and Christians by and large have accepted the taboo and conditioned themselves never to raise the matter.
What is less often noticed is that it is precisely the kind of moral instruction that parents are constantly trying to give their children — concrete, imaginative, teaching general principles from particular instances, and seeking all the time to bring the children to appreciate and share the parent's own attitudes and view of life… The all-embracing principles of conduct
The Christian's instincts of trust and worship are stimulated very powerfully by knowledge of the greatness of God. But this is knowledge which Christians today largely lack: and that is one reason why our faith is so feeble and our worship so flabby... When a person in the church, let alone the person in the street, uses the word God, the thought is rarely of divine majesty.
I am graven on the palms of His hands. I am never out of His mind. All my knowledge of Him depends on His sustained initiative in knowing me. I know Him, because He first knew me, and continues to know me. He knows me as a friend, One who loves me; and there is no moment when His eye is off me, or His attention distracted for me, and no moment, therefore, when His care falters.
Wait on the Lord" is a constant refrain in the Psalms, and it is a necessary word, for God often keeps us waiting. He is not in such a hurry as we are, and it is not his way to give more light on the future than we need for action in the present, or to guide us more than one step at a time. When in doubt, do nothing, but continue to wait on God. When action is needed, light will come.
The Christmas spirit does not shine out in the Christian snob. For the Christmas spirit is the spirit of those who, like their Master, live their whole lives on the principle of making themselves poor -- spending and being spent -- to enrich their fellow humans, giving time, trouble, care and concern, to do good to others -- and not just their own friends -- in whatever way there seems need.
But that is not because these principles are traditional; it is because they are biblical. There is certainly an arrogant, hide-bound type of traditionalism, unthinking and uncritical, which is carnal and devilish. But there is also a respectful willingness to take help from the Church's past in order to understand the Bible in the present; and such traditionalism is spiritual and Christian.
It is not his business to argue men into faith, for that cannot be done; but it is his business to demonstrate the intellectual adequacy of the biblical faith and the comparative inadequacy of its rivals, and to show the invalidity of the criticisms that are brought against it. This he seeks to do, not from any motive of intellectual self-justification, but for the glory of God and His gospel.
The modern way with God is to set him at a distance, if not to deny him altogether; and the irony is that modern Christians, preoccupied with maintaining religious practices in an irreligous world, have themselves allowed God to become remote...for churchmen who look at God through the wrong end of the telescope, so reducing him to pigmy proportions, cannot hope to end up as more than pigmy Christians.
William Wilberforce...w as a great man who impacted the Western world as few others have done. Blessed with brains, charm, influence and initiative, much wealth ... he put evangelism on Britain's map as a power for social change, first by overthrowing the slave trade almost single-handed and then by generating a stream of societies for doing good and reducing evil in public life... To forget such men is foolish.
God's ways do not change... Still he shows his freedom and lordship by discriminating between sinners, causing some to hear the gospel while others do not hear it, and moving some of those who hear it to repentance while leaving others in their unbelief, thus teaching his saints that hew owes mercy to none and that it is entirely of his grace, not at all through their own effort, that they themselves have found life.
Has the word propitiation any place in your Christianity? In the faith of the New Testament it is central. The love of God, the taking of human form by the Son, the meaning of the cross, Christ's heavenly intercession, the way of salvation-all are to be explained in terms of itand any explanation from which the thought of propitiation is missing will be incomplete, and indeed actually misleading, by New Testament standards
It is Deism which depicts God as the passive onlooker rather than the active governor of His world, and which assures us that the guarantee of human freedom lies in the fact that men's actions are not under God's control. But the Bible teaches rather that the freedom of God, who works in and through His creatures, leading them to act according to their nature, is itself the foundation and guarantee of the freedom of their action.
God was happy without humans before they were made; he would have continued happy had he simply destroyed them after they had sinned; but as it is he has set his love upon particular sinners, and this means that, by his own free voluntary choice, he will not know perfect and unmixed happiness again till he has brought every one of them to heaven. He has in effect resolved that henceforth for all eternity his happiness shall be conditional upon ours.
Martin Luther described the doctrine of justification by faith as the article of faith that decides whether the church is standing or falling. By this he meant that when this doctrine is understood, believed, and preached, as it was in New-Testament times, the church stands in the grace of God and is alive; but where it is neglected, overlaid, or denied, ... the church falls from grace and its life drains away, leaving it in a state of darkness and death.
It has been said that in the New Testament doctrine is grace; and ethics is gratitude; and something is wrong with any form of Christianity in which, experimentally and practically, this saying is not being verified. Those who suppose that the doctrine of God's grace tends to encourage moral laxity are simply showing that, in the most literal sense, they do not know what they are talking about. For love awakens love in return; and love, once awakened, desires to give pleasure.
Christ had no interest in gathering vast crowds of professed adherents who would melt away as soon as they found out what following Him actually demanded of them. In our own presentation of Christ's gospel, therefore, we need to lay a similar stress on the cost of following Christ and make sinners face it soberly before we urge them to respond to the message of free forgiveness. In common honesty, we must not conceal the fact that free forgiveness in one sense will cost everything.
What, after all, are the world's deepest problems? They are what they always have been, the individual's problemsâthe meaning of life and death, the mastery of self, the quest for value and worth-whileness and freedom within, the transcending of loneliness, the longing for love and a sense of significance, and for peace. Society's problems are deep, but the individual's problems go deeper; Solzhenitsyn, Dostoyevsky, or Shakespeare will show us that, if we hesitate to take it from the Bible.
It is not for us to imagine that we can prove the truth of Christianity by our own arguments; nobody can prove the truth of Christianity except the Holy Spirit, by his own almighty work of renewing the blinded heart. It is the sovereign prerogative of Christ's Spirit to convince men's consciences of the truth of Christ's gospel; and Christ's human witnesses must learn to ground their hopes of success not on clever presentation of the truth by man, but on powerful demonstration of the truth by the Spirit.
Guidance, like all God's acts of blessing under the covenant of grace, is a sovereign act. Not merely does God will to guide us in the sense of showing us his way, that we may tread it; he wills also to guide us in the more fundamental sense of ensuring that, whatever happens, whatever mistakes we may make, we shall come safely home. Slippings and strayings there will be, no doubt, but the everlasting arms are beneath us; we shall be caught, rescued, restored. This is God's promise; this is how good he is.
God's Word is not presented in Scripture in the form of a theological system, but it admits of being stated in that form, and, indeed, requires to be so stated before we can properly grasp it - grasp it, that is, as a whole. Every text has its immediate context in the passage from which it comes, its broader context in the book to which it belongs, and its ultimate context in the Bible as a whole; and it needs to be rightly related to each of these contexts if its character, scope and significance is to be adequately understood.
God uses chronic pain and weakness, along with other afflictions, as his chisel for sculpting our lives. Felt weakness deepens dependence on Christ for strength each day. The weaker we feel, the harder we lean. And the harder we lean, the stronger we grow spiritually, even while our bodies waste away. To live with your ‘thorn’ uncomplainingly — that is, sweet, patient, and free in heart to love and help others, even though every day you feel weak — is true sanctification. It is true healing for the spirit. It is a supreme victory of grace.
The biblical authors wrote of God's sovereignty over His world, and of man's experiences within that world, using such modes of speech about the natural order and human experience as were current in their days, and in a language that was common to themselves and their contemporaries. This is saying no more than that they wrote to be understood. Their picture of the world and things in it is not put forward as normative for later science, andy more than their use of Hebrew and Greek is put forward as a perfect model for composition in these languages.
Do I as a Christian understand myself? Do I know my own real identity? My own real destiny? I am a child of God, God is my Father; heaven is my home; every day is one day nearer. My Saviour is my brother; every Christian is my brother too. Say it over and over again to yourself first thing in the morning, last thing at night, as you wait for the bus, any time when your mind is free, and ask God that you may be enabled to live as one who knows it is all utterly and completely true. For this is the Christians secret of the Christian life, of a God-honouring life.