David Grabbe, focusing on the prospect of a new pure language found in Zephaniah 3:8-9, takes issue with the naïve assumption that the blemishes of a language derive from syntactic, morphological, or phonetic considerations, but instead from the depths of . . .
God's people need spiritual lips, not carnal lips speaking Hebrew. The angel told Mary that she should call her son Iesous, which is not a Hebrew name.
The apostle Paul teaches that tongues (languages) are only used to communicate intelligently, not gibberish. Tongues originally served as a sign for unbelievers.
John Reid, focusing on the monumental events of 31AD, when the Holy Spirit was dramatically given to the Church, cautions us that when we receive God's Holy Spirit, we cannot escape the responsibility of using it, being a light to the world in the correct . . .
John Ritenbaugh maintains that our historical and theological roots are advanced in a polished, literary, chronological narrative, perhaps designed as a trial document authored by Luke. It defends the apostle Paul and the early church, with a larger purpos. . .
The receiving of God's Spirit is for God's creative effort in our lives. God's Spirit transforms us from a state of destruction into a state of purity.
Peter's first sermon took place on the Day of Pentecost, yet his subject seems to 'fit' the Day of Trumpets. Charles Whitaker explains that the fulfillment of Pentecost begins what will be completed in the fulfillment of Trumpets.
John Ritenbaugh emphasizes how intimately God is involved with the intimate details of our life, including our conception and birth, supplying spiritual gifts or abilities to carry out His work. David reflects that God knows us searchingly, even our secret. . .
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