2 Bible Verses about Tact

for tho' I am independent of all men, yet have I subjected myself to all, that I might gain the more. to the Jews, I became as a Jew, that I might gain the Jews; to those who are under the law, as under the law, that I might gain those who are under the law; to those who are without the law, as without that law, (not as being under no law to God, but as under the law to Christ) that I might gain those who are without the law. read more.
to the weak I became as weak, that I might gain the weak: I became all things to all men, that I might save all sorts of men.

for tho' I am independent of all men, yet have I subjected myself to all, that I might gain the more. to the Jews, I became as a Jew, that I might gain the Jews; to those who are under the law, as under the law, that I might gain those who are under the law; to those who are without the law, as without that law, (not as being under no law to God, but as under the law to Christ) that I might gain those who are without the law. read more.
to the weak I became as weak, that I might gain the weak: I became all things to all men, that I might save all sorts of men.

tho' if I had a mind to glory, I might do it without vanity, for I should say nothing but what is true: but now I forbear, lest any man should ascribe more to me than my actions, or my preaching can justify.

I must acquaint you, brethren, with the contribution which the churches of Macedonia have religiously made, who tho' labouring under great trial of affliction, and extreme poverty, have notwithstanding with exceeding cheerfulness contributed very liberally: being forward of themselves to the utmost of their power, (I bear them witness) yea, and beyond their power: read more.
earnestly intreating me to take the gift, and the charge of conveying it to the converts at Jerusalem: and in this they out-did my expectation; such was the divine pleasure, they first gave themselves to the Lord, and then made me an offer to go themselves to Corinth. I therefore desired Titus, as he had begun, to finish this contribution among you. that as you excel in every thing, in faith, in language, mystical knowledge, in all virtue, and in your affection to us; I hope you will excel too in this charitable disposition. I don't mean to prescribe to you, but that the zeal of others may show you are as sincerely well-affected.

As to the relief of the converts, it is superfluous for me to write to you. for I know your generous propensity, and I mention'd it with applause to the Macedonians, that Achaia was ready a year ago; so that your zeal has influenc'd many others. yet have I sent the brethren, that my character of you may not appear to be groundless, with respect to that part wherein I said, ye would be ready: read more.
for if the Macedonians should come with me, and find you unprepared, how shall I, not to say you, be ashamed for having had so little ground to boast of you? I thought it therefore necessary to counsel the brethren to go before, and settle the management of the contribution by this previous notice, that it might have such dispatch, as shows a bountiful, and not a niggardly temper.

that being capable to distinguish what is best, you may remain stedfastly sincere until the day of Christ, abounding in good works by Jesus Christ, to the glory and praise of God. Now I would have you know, my brethren, that what has happen'd to me, has only conduc'd to the progress of the gospel; read more.
so that the whole court and publick are well appriz'd that I am a prisoner upon the account of Jesus Christ. even many of our brethren, encourag'd by my bonds, preach the word with greater freedom and intrepidity. it is true, there are some who preach Christ out of a spirit of envy and contention; but others do it out of pure affection. those preach the gospel of Christ, not in sincerity, but from a principle of contention, with a view to inflame the persecution against me: the others act from affection, as knowing that I suffer for having defended the gospel. is it not however some advantage? since in either way, whether it be occasionally, or professedly, Christ is preach'd; which is now, and always will be matter of joy to me. for I know that this shall turn to my deliverance, thro' your prayers, by the spirit, which Jesus Christ will supply me with, agreeably to that expectation and persuasion I have, that I shall not labour in vain; but as I always have, so I shall still glorify Christ in my body, whether it be by life or by death: for if I live, I live to Christ; and if I die, I gain. whether it be an advantage to me or not still to lead this mortal life, what to chuse I cannot tell.

upon hearing this, they gave glory to God: and thus address'd Paul, you see, brother, how many thousand believing Jews there are, all however zealous for the law. now they have heard that you instruct the Jews that are among the Gentiles to abandon Moses, by telling them they must not circumcise their children, nor observe the establish'd rites. what then is to be done? they will necessarily be all assembled, for they can't but hear, you are come. read more.
yield then to our advice: there are four men here, who have made a vow: these take, and perform the rites of purification with them, contributing to the expence of having their heads shav'd: this will convince them, what has been reported of you, is all groundless, and that you stick to the observances of the law. as for the believing Gentiles, we have given them by letter this decision, "they need only take care to abstain from meats offered to idols, from blood, from the flesh of animals strangled, and from fornication."

at length the town-clerk appeased the people, and thus began, "who is there, O Ephesians, that does not know, that the city of Ephesus is the guardian of the temple of the great Diana, and of her statue, which fell from heaven: since this is incontestible, it behoves you to be easy, and free from any rash conduct: for the men you have brought here, have neither plunder'd your temples, nor inveigh'd against your goddess. read more.
if Demetrius and the other artists, that are with him, can lay their action against any man, the law is open, and the proconsul is near; let them begin their process. but if the contest be about other matters, it may be decided in a regular assembly. for we run the risk of being answerable for this day's sedition: there being no justifiable occasion for such a commotion." having thus harangued them, he broke up the assembly.

But as Paul knew that one part of the Sanhedrim were Sadducees, and the other Pharisees, he cried out, my brethren, "I am a Pharisee, the son of a Pharisee, and I am now prosecuted for believing the resurrection of the dead." at these words the Pharisees and the Sadducees were all in confusion, the whole assembly being divided: for the Sadducees maintain, there is neither resurrection, nor angel, or spirit, whereas the Pharisees acknowledge both: the clamour was great, read more.
and the Scribes taking part with the Pharisees, grew warm in the debate, and said, "we find no harm in this man; perhaps a spirit or an angel has spoke to him." but the tumult growing worse, the tribune apprehensive that Paul might be torn to pieces among them, order'd detachment to secure him by force of arms, and bring him to the castle.

so he took him and had him circumcised, out of regard to the Jews of that country, who all knew his father was a Greek.