Reliance Bible Quotes

But it is heartening to realize that God accomplishes his purposes despite our frailties, our little faith, our entrenched self-reliance.

We all look for strategies or techniques that will free us from the pain of relationships and the hard work good relationships demand. We hope that better planning, more effective communication, clear role definitions, conflict resolution strategies, gender studies, and personality typing--to name just a few -- will make the difference. There may be value in these things, but if they were all we needed, Jesus' life, death, and resurrection would be unnecessary or, at best, redundant. Skills and techniques appeal to us because they promise that relational problems can be fixed by tweaking our behavior without altering the bent of our hearts. But the Bible says something very different. It says that Christ is the only real hope for relationships because only he can dig deep enough to address the core motivations and desires of our hearts. Most dangerous aspect of your relationships is not your weakness, but your delusions of strength. Self-reliance is almost always a component of a bad relationship.

Reliance on God is relying on the fact that to rely on anything else is to rely on nothing reliable.

The objection to conforming to usages that have become dead to you is, that it scatters your force. It loses your time and blurs the impression of your character. If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers, under all these screens I have difficulty to detect the precise man you are.And, of course, so much force is withdrawn from your proper life. But do your work, and I shall know you. Do your work, and you shall reinforce yourself. A man must consider what a blindman's-buff is this game of conformity. If I know your sect, I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church.

We need winds and tempests to exercise our faith, to tear off the rotten branches of self-reliance, and to root us more firmly in Christ. The

We must read, mediate and affirm the writings of Holy Scriptures, to partake in the divine nature and overcome the struggles of life.

Our real problem is not the pervasiveness of the darkness but a failure of the light. Light always dispels darkness. The glorious light of the resurrection life of Jesus Christ is still sufficient and available to those who reject self-reliance and return to His plan for biblical leadership. This return can reignite the radiance of the Gospel in transforming power.

Why should men in the name of religion try to harmonize the contradictions that exist between Nature and a book? Why should philosophers be denounced for placing more reliance upon what they know than upon what they have been told? If there is a God, it is reasonably certain that he made the world, but it is by no means certain that he is the author of the bible. Why then should we not place greater confidence in Nature than in a book? And even if this God made not only the world but the book besides, it does not follow that the book is the best part of Creation, and the only part that we will be eternally punished for denying. It seems to me that it is quite as important to know something of the solar system, something of the physical history of this globe, as it is to know the adventures of Jonah or the diet of Ezekiel. (...) It seems to me that a belief in the great truths of science are fully as essential to salvation, as the creed of any church. We are taught that a man may be perfectly acceptable to God even if he denies the rotundity of the earth,(...) and yet, for failing to believe in the „scheme of salvation” another may be eternally lost.

Protestantism's evolution away from hierarchy and authority has enormous consequences for America and the world. On the one hand, the democratization of religion runs parallel to political democratization. The king of England, questioning the pope, inspires English subjects to question the king and his Anglican bishops. Such dissent is backed up by a Bible full of handy Scripture arguing for arguing with one's kIng. This is the root of self-government in the English-speaking world. On the other hand, Protestantism's shedding away of authority, as evidenced by my [Pentecostal] mother's proclamation that I needn't go to church or listen to a preacher to achieve salvation, inspires self-reliance—along with a dangerous disregard for expertise. So the impulse that leads to democracy can also be the downside of democracy—namely, a suspicion of people who know what they are talking about. It's why in U.S. presidential elections the American people will elect a wisecracking good ol' boy who's fun in a malt shop instead of a serious thinker who actually knows some of the pompous, brainy stuff that might actually get fewer people laid off or killed.

1. Divine Writing: The Bible, down to the details of its words, consists of and is identical with God’s very own words written inerrantly in human language. 2. Total Representation: The Bible represents the totality of God’s communication to and will for humanity, both in containing all that God has to say to humans and in being the exclusive mode of God’s true communication.[11] 3. Complete Coverage: The divine will about all of the issues relevant to Christian belief and life are contained in the Bible.[12] 4. Democratic Perspicuity: Any reasonably intelligent person can read the Bible in his or her own language and correctly understand the plain meaning of the text.[13] 5. Commonsense Hermeneutics: The best way to understand biblical texts is by reading them in their explicit, plain, most obvious, literal sense, as the author intended them at face value, which may or may not involve taking into account their literary, cultural, and historical contexts. 6. Solo Scriptura:[14] The significance of any given biblical text can be understood without reliance on creeds, confessions, historical church traditions, or other forms of larger theological hermeneutical frameworks, such that theological formulations can be built up directly out of the Bible from scratch. 7. Internal Harmony: All related passages of the Bible on any given subject fit together almost like puzzle pieces into single, unified, internally consistent bodies of instruction about right and wrong beliefs and behaviors. 8. Universal Applicability: What the biblical authors taught God’s people at any point in history remains universally valid for all Christians at every other time, unless explicitly revoked by subsequent scriptural teaching. 9. Inductive Method: All matters of Christian belief and practice can be learned by sitting down with the Bible and piecing together through careful study the clear “biblical” truths that it teaches. The prior nine assumptions and beliefs generate a tenth viewpoint that—although often not stated in explications of biblicist principles and beliefs by its advocates—also commonly characterizes the general biblicist outlook, particularly as it is received and practiced in popular circles: 10. Handbook Model: The Bible teaches doctrine and morals with every affirmation that it makes, so that together those affirmations comprise something like a handbook or textbook for Christian belief and living, a compendium of divine and therefore inerrant teachings on a full array of subjects—including science, economics, health, politics, and romance.[15]

The tension between autonomy and expertise had been, at a basic level, fundamental to the Protestant experience itself from the Reformation forward, as the doctrine of the priesthood of all believers, increasing literacy, and vernacular translations of the Bible undermined the clerical caste's monopoly on spiritual authority. In the twentieth-century United States, professional specialization, the Progressive emphasis on technical expertise, and simply the ever more complex nature of modern urban life pulled readers toward greater reliance on literary guidance, while the logic of consumerism, rooted in the all-powerful choice to buy or not to buy, further reinforced the notion of reader autonomy.

It’s wonderful to think of the fact that God can turn around a whole nation, a whole world, by using us. God uses simple things, you know that. He uses simple, mundane, everyday, routine, common things for the most amazing purposes. When He made man in the Garden, He didn’t use gold, silver, or even iron; He used dirt. That ought to give you an idea of how He works right from the start. When He called David to deliver Israel from the Philistines, He didn’t want Saul, the great king, and He didn’t want Saul’s massive armor. He used a shepherd and a couple of stones, that’s all. When He came into the world, He didn’t enter the family of the wealthy and noble, He didn’t find Himself born in a castle; He simply chose a peasant girl and a stable. When He chose the Twelve, He didn’t choose the elite, educated, and affluent. He just chose a group of ignorant Galileans. The Bible says, ‘Not many mighty, and not many noble.’ That’s the way it always has been, because God gets the greater glory in the humbleness of the one that He uses. So He uses us, grains of sand, to influence a corrupting world. (Pastor John MacArthur)   When did I start expecting to outgrow child-like reliance? At what age did I think I’d lose the desperation? When did I expect to be mighty and noble? Prestigious? Competent?   God uses the weak, the base, the foolish.   And praise God, I still qualify.

Early in his majestic Church Dogmatics, Barth experimented with a doctrine of inspiration that allowed for a strong affirmation of scriptural fallibilism with a high doctrine of scriptural authority. The Bible, he said there, (CD I.2, section 19) was not directly identical to the Word of God, but could become it in a secondary fashion, by the agency, act, and presence of the Holy Spirit. Barth’s Christocentrism there took on a Christomorphic tone, so that Holy Scripture consisted in an altogether human text and authorship, joined to an altogether Divine Reality and Spirit. Such indirect identity gave Barth’s early doctrine of Scripture remarkable dynamism and exegetical freedom. But in practice, Barth did not distinguish so sharply and confidently between the inspired Word and the biblical letter. His fine print excurses showed a reliance upon the biblical text as both authoritative and self-authenticating, a living witness to Almighty God.

The Congo is not just blood and gore. It also has an incandescent, raw energy to it, a dogged hustle that can be seen in street-side hawkers and besuited ministers alike. This charm is not unlike that of America’s mythical Wild West, full of gunslingers, Bible-thumpers, prostitutes, street urchins, and rogue businessmen. This is the paradox of the Congo: Despite its tragic past, and probably in part due to the self-reliance and ingenuity resulting from state decay, it is one of the most alive places I know.” — Jason Stearns, Dancing in the Glory of Monsters

Ignorance of God’s Word has even become true of Evangelical Christians, the very people whose identity in the past was linked to their reliance on the Bible for their ultimate authority in all things.       Surveys by the Barna Group reveal that among those claiming to be Evangelicals today:            19% are living with a partner outside of marriage.            37% do not believe the Bible to be totally accurate.            45% do not believe Jesus was sinless.            52% do not believe Satan is real.            57% do not believe Jesus is the only way to eternal life.            57% believe that good works play a part in gaining eternal life.       As you can see from these survey results, the term, Evangelical, has lost its meaning.

There can be no progress, no achievement without sacrifice, and a man’s worldly success will be in the measure that he sacrifices his confused animal thoughts, and fixes his mind on the development of his plans, and the strengthening of his resolution and self-reliance. And the higher he lifts his thoughts, the more manly, upright, and righteous he becomes, the greater will be his success, the more blessed and enduring will be his achievements.

Self-reliance and arrogance have no place among God’s people or in his kingdom.

Christians often look to man for help and counsel, and mar the noble simplicity of their reliance upon their God. . . . If you cannot trust God for temporals, how dare you trust Him for spirituals? Can you trust Him for your soul’s redemption, and not rely upon Him for a few lesser mercies? Is not God enough for thy need, or is His all-sufficiency too narrow for thy wants? . . . Is His heart faint? Is His arm weary? If so, seek another God; but if He be infinite, omnipotent, faithful, true, and all-wise, why gaddest thou abroad so much to seek another confidence? Why dost thou rake the earth to find another foundation, when this is strong enough to bear all the weight which thou canst ever build thereon? . . . Let the sandy foundations of terrestrial trust be the choice of fools, but do thou, like one who foresees the storm, build for thyself an abiding place upon the Rock of Ages.160

physiology of diet-induced ketosis involves the lowering of blood glucose, stored glycogen, and insulin levels. The result is an enhanced release and reliance on fat as fuel.

No Moses, Buddha, Christ, Mohammed, Nanak, Plato, Socrates or Naskar can give you liberty. No Bible, Vedas, Quran, Republic, Meditations, Analects or Principia Humanitas can give you liberty. You need to get it yourself, or else it's not true liberty.

The prevailing emphasis of the [Biblical] narratives, in any case, does move away from mythology. What is crucial for the literary understanding of the Bible is that this impulse to shape a different kind of narrative in prose had powerfully constructive consequences in the new medium that the ancient Hebrew writers fashioned for their monotheistic purposes. Prose narration, affording writers a remarkable range and flexibility in the means of presentation, could be utilized to liberate fictional personages from the fixed choreography of timeless events and thus could transform storytelling from ritual rehearsal to the delineation of the wayward paths of human freedom, the quirks and contradictions of men and women seen as moral agents and complex centers of motive and feeling….Because it is a literature that breaks away from the old cosmic hierarchies, the Bible switches from a reliance on metaphor … toward the indeterminacy, the shifting causal concatenations, the ambiguities of fiction made to resemble the uncertainties of life in history. And for that movement, I would add, the suppleness of prose as a narrative medium was indispensable.

If you plant certain types of seeds in the ground, you have faith they will grow after their kind. This is the way of seeds, and trusting the laws of growth and agriculture, you know that the seeds will come forth after their kind. Faith as mentioned in the Bible is a way of thinking, an attitude of mind, an inner certitude, knowing that the idea you fully accept in your conscious mind will be embodied in your subconscious mind and made manifest. Faith is, in a sense, accepting as true what your reason and senses deny, i.e., a shutting out of the little, rational, analytical, conscious mind and embracing an attitude of complete reliance on the inner power of your subconscious mind.

Another potential challenge to my thesis is that I myself would be hypocritical to continue in biblical studies. However, while I concede that this would be true if I were pursuing biblical studies for the sake of keeping the field alive, I have instead used my work in biblical studies to persuade people to abandon reliance on this book. I see my goal as no different from physicians, whose goal of ending human illness would lead to their eventual unemployment. The same holds true for me. I would be hypocritical only if I sought to maintain the relevance of my profession despite my belief that the profession is irrelevant. If I work to inform people of the irrelevance of the Bible for modern life, then I am fully consistent with my beliefs. From a different angle, our work is part of the proliferation of books preoccupied with the finality of different aspects of the human experience. Perhaps the most famous recent example is Francis Fukuyama's The End of History and the Last Man (2002), in which he argued that liberal democracy constitutes the "end point of mankind's ideological evolution," so that we should expect no new historical developments in world history. Fukuyama's thesis, of course, has been misunderstood to mean that historical events would end. However, the truth is that he has a more Hegelian view of history, in which history ends when a sort of stasis in the development of new ideas is reached. According to Fukuyama, liberal democracy cannot be superseded and will triumph over any other competing political idea; people will see its advantages and will universally adopt it. And so, in that sense, history will end.

Perhaps the most powerful way in which daily prayer for your marriage not only has the power to transform your marriage, but to transform you as well, is this: prayer reminds you that you are never alone. Prayer reminds you that you are never left to your own righteousness, wisdom, and strength. Prayer reminds you that each location or situation where your marriage exists is not only inhabited by God but, even more encouragingly, that each is ruled by him. The one who controls the situations in which your marriage lives is not only a God of awesome power but is the definition of everything wise, true, faithful, gracious, loving, forgiving, good, and kind. But there is even more that the Lord’s Prayer confronts you with. It is that this God who is powerful and near is your Father by grace. If you are God’s child, there is never a moment when you are outside the circle of his fathering care. Like a father, he loves you and is committed to faithfully providing what is best for you. When you are facing those disappointing moments of marital struggle, when you’re not sure what to think, let alone what to do, prayer can rescue you from hopelessness and alienation. Prayer encourages you to say, “I am not sure how we got here, and I am not sure what we are being called to do, but there is one thing I am sure of—I am never, ever alone because I have a Father in heaven who is always with me.” Acknowledging God will protect you from yourself. It will protect you from discouragement and fear and the passivity that always follows. It will protect you from the pride of self-reliance and self-sovereignty. If you are ever to have a marriage of unity, understanding, and love, you must begin with this humble admission: you have no ability whatsoever to produce the most important things that make a wonderful marriage. The changes of thought, desire, word, and action that re-create, rebuild, mature, and protect your marriage are always gifts of God’s grace. As you choose to do things God’s way, he progressively rescues you from your own self-interest and forms you into a person who really does find joy in loving another. It is only a God of love who will ever be able to change a fundamentally self-oriented, impatient, demanding human being into a person who not only desires to love but actually does it. There is a word for this in the Bible—grace. Prayer reminds you that you have been graced with a Father’s love and that love will not let you go until it has changed you in every way that is needed.

Thy word O Lord is a lamp that lights my path.

Mediate on the word of God. The well spring of life.

Self-education begins with the passion to read the Scriptures.

For the Christian, the Bible, the Holy Spirit, guidance from trusted leaders and a revelation from your growing personal relationship with God go a long way to provide guidance. Learn to distinguish between spiritual blackmail and Godly Bible-based advice or warnings. Study your religion or belief and know it for yourself, heavy reliance on a third party for prolonged periods will sometimes open you up to possible abuse.

PROVERBS—NOTE ON 3:5 Trust in the LORD is necessary for fulfilling any of the wise ways of life taught in Proverbs; trusting the Lord is closely connected to “fearing” him (cf. 1:7; 2:5; 9:10; 15:33; 19:23; etc.). With all your heart indicates that trust goes beyond intellectual assent to a deep reliance on the Lord, a settled confidence in his care and his faithfulness to his Word. Do not lean on your own understanding further explains trusting in the Lord. One’s “understanding” in Proverbs is his perception of the right course of action. The wise will govern themselves by what the Lord himself declares, and will not set their own finite and often-mistaken understanding against his.

You killed a Christian? Fine. But if the victim had been a Muslim. . . The rules for restitution for wrongful death are also illuminating for Infidels. The Koran (2:178) establishes a law of retaliation (qisas) for murder: equal recompense must be given for the life of the victim, which can take the form of blood money (diyah): a payment to compensate for the loss suffered. In Islamic law (Sharia), the amount of compensation varies depending on the identity of the victim. ‘Umdat al-Salik (Reliance of the Traveller), a Sharia manual that Cairo’s prestigious Al-Azhar University certifies as conforming to the “practice and faith of the orthodox Sunni community,” says that the payment for killing a woman is half that to be paid for killing a man. Likewise, the penalty for killing a Jew or Christian is one-third that paid for killing a male Muslim.1 The Iranian Sufi Sheikh Sultanhussein Tabandeh, one of the architects of the legal codes of the Islamic Republic of Iran, explains that punishments in Iran for other crimes differ as well, depending on whether the perpetrator is a Muslim. If a Muslim “commits adultery,” Tabandeh explains, “his punishment is 100 lashes, the shaving of his head, and one year of banishment.” (He is referring, of course, to a Muslim male; a Muslim female would in all likelihood be sentenced to be stoned to death.) “But if the man is not a Muslim,” Tabandeh continues, “and commits adultery with a Muslim woman his penalty is execution.”   Bible vs. Koran “Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves.” —Koran 48:29 “So whatever you wish that men would do to you, do so to them.” —Matthew 7:12 Furthermore, if a Muslim kills a Muslim, he is to be executed, but if he kills a non-Muslim, he incurs a lesser penalty: “If a Muslim deliberately murders another Muslim he falls under the law of retaliation and must by law be put to death by the next of kin. But if a non-Muslim who dies at the hand of a Muslim has by lifelong habit been a non-Muslim, the penalty of death is not valid. Instead the Muslim murderer must pay a fine and be punished with the lash.

TIMOTHY AND THE PAROUSIA. 1 TIM. 6:14: - [I give thee charge] ‘that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which in his times he shall show,’ etc. This implies that Timothy might expect to live until that event took place. The apostle does not say, ‘Keep this commandment as long as you live;’ nor, ‘Keep it until death;’ but ‘until the appearing of Jesus Christ.’ These expressions are by no means equivalent. The ‘appearing’ [έπιφάνωια] is identical with the Parousia, an event which St. Paul and Timothy alike believed to be at hand. Alford’s note on this verse is eminently unsatisfactory. After quoting Bengel’s remark ‘that the faithful in the apostolic age were accustomed to look forward to the day of Christ as approaching; whereas we are accustomed to look forward to the day of death in like manner,’ he goes on to observe: - ‘We may fairly say that whatever impression is betrayed by the words that the coming of the Lord would be in Timotheus’s life-time, is chastened and corrected by the καιρόις ίδίοις [his own times] of the next verse.’ dldl In other words, the erroneous opinion of one sentence is corrected by the cautious vagueness of the next! Is it possible to accept such a statement? Is there anything in καιρόις ίδίοις to justify such a comment? or is such an estimate of the apostle’s language compatible with a belief in his inspiration? It was no ‘impression’ that the apostle ‘betrayed,’ but a conviction and an assurance founded on the express promises of Christ and the revelations of His Spirit. No less exceptionable is the concluding reflection: - ‘From such passages as this we see that the apostolic age maintained that which ought to be the attitude of all ages, - constant expectation of the Lord’s return.’ But if this expectation was nothing more than a false impression, is not their attitude rather a caution than an example? We now see (assuming that the Parousia never took place) that they cherished a vain hope, and lived in the belief of a delusion. And if they were mistaken in this, the most confident and cherished of their convictions, how can we have any reliance on their other opinions? To regard the apostles and primitive Christians as all involved in an egregious delusion on a subject which had a foremost place in their faith and hope, is to strike a fatal blow at the inspiration and authority of the New Testament. When St. Paul declared, again and again, ‘The Lord is at hand,’ he did not give utterance to his private opinion, but spoke with authority as an organ of the Holy Ghost. Dean Alford’s observations may be best answered in the words of his own rejoinder to Professor Jowett: - ‘Was the apostle or was he not writing in the power of a spirit higher than his own? Have we, in any sense, God speaking in the Bible, or have we not? If we have, then of all passages it is in these which treat so confidently of futurity that we must recognise His voice: if we have it not in these passages, then where are we to listen for it at all?

We must remember that we’re never too “established” to escape our reliance upon God!

My first appeal shall be to that primary revelation of Himself which God has implanted in the heart and conscience of man. I am merely expressing the deepest and most mature, though often unspoken, convictions of millions of earnest Christian men and women, when I assert, that to reconcile the popular creed, or any similar belief in endless evil and pain, with the most elementary ideas of justice, equity, and goodness (not even to mention mercy), is wholly and absolutely impossible. Thus this belief destroys the only ground on which it is possible to erect any religion at all, for it sets aside the primary convictions of the moral sense; and thus paralyses that by which alone we are capable of religion. If human reason be incompetent to decide positively that certain acts assigned to God are evil and cruel, then it is equally incompetent to decide that certain acts of His are just and merciful. Therefore if God be not good, just, and true, in the human acceptation of these terms, then the whole basis of revelation vanishes. For if God be not good in our human sense of the word, I have no guarantee that He is true in our sense of truth. If that which the Bible calls goodness in God should prove to be that which we call badness in man, then how can I be assured that, what is called truth in God, may not really be that which in man is called falsehood? Thus no valid communication -no revelation -from God to man is possible; for no reliance can, on this view, be placed on His veracity.