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 . . .
What is the Holy Spirit? What does it do? Who has it? How does it work? What does it produce?
God's Spirit will never prod us to do anything that is not godly love, and because it a spirit of a sound mind, it will never motivate us to do crazy things.
The Father and the Son are two separate personalities, with the Father having pre-eminence. The Bible contains no evidence of a third person in the God family.
A common idea is that the Sabbath is the sign of the Old Covenant, but the Holy Spirit is the sign of the New. Yet the seventh day has been holy since creation.
John Ritenbaugh cautions that we may have had a somewhat incomplete understanding of the symbolism of eating unleavened bread, exaggerating the importance of our part in the sanctification process. Egypt is not so much a symbol of sin as it is of the world. . .
Over-emphasis on law produces rigidity and loophole hunters, while over-emphasis on spirit produces emotional imbalance, permissiveness, and lack of structure.
Ted Bowling recalls his early days in a Pentecostal Church where the key doctrine, deriving from a misapplication of Acts 2:4 and Acts 2:38, led the members to believe that glossolalia (speaking in 'tongues') was the unmistakable sign that God has accepted. . .
The apostle Paul teaches that tongues (languages) are only used to communicate intelligently, not gibberish. Tongues originally served as a sign for unbelievers.
Adherents to the Pentecostal movement try to mimic some of the superficial surface manifestations of Acts 2 rather than follow the teaching given on that day.
Laying on of hands may seem strange to the non-Christian. However, it is one of the church's fundamental doctrines, found in baptism, healing and ordination.
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 presence of the Holy Spirit in a person testifies of God, not necessarily by any spoken word, but by the evidence of a changed life.
Pentecost is known for its stupendous signs, particularly in Acts 2. Yet it teaches us of another witness: our own display of Christ's way of life in us.
John Ritenbaugh focuses upon Paul's work in Ephesus, during his third evangelist campaign, where he entered the stronghold of worship of the mythological multi-breasted goddess of fertility or providence — Diana or Artemis- whose statue supposedly ha. . .
Jesus' born-again teaching has been prone to misunderstanding since Nicodemus first heard it from Christ's own lips almost two thousand years ago. John Ritenbaugh shows that we must understand His instruction entirely from a spiritual perspective. Interpre. . .
Baptism symbolizes a burial and resurrection, or the crucifixion of the carnal self. After a person realizes his ways have been wrong, he should counsel for baptism.
Israel experienced a type of baptism in passing through the Red Sea on the last day of Unleavened Bread. Baptism symbolizes death, burial, and resurrection.
Repentance is a condition of baptism in God's church and ultimately of conversion and salvation. It is also a lifelong process which we should continue until the day of Christ's return.
The Trinitarian controversy surrounding I John 5:7-8 overshadows the record of what Jesus Christ did. It also hides key characteristics of God's children.
Some in Antioch believed the preaching of the persecuted Christians, and they not only agreed with the teaching but also changed or transformed their lives.
John Ritenbaugh explores the conversion of Cornelius, a Gentile. This event is nearly as pivotal a benchmark as the original Pentecost because the Gentiles at this point are given the same portal of salvation (repentance, belief in Christ, and receipt of G. . .
John Ritenbaugh continues to reflect on Stephen's incendiary message to fellow Hellenistic Jews (ostensibly given in hopes of their repentance), chastising them for their perennial rejection of prophets and deliverers, including the greatest Deliverer ever. . .
John Ritenbaugh, clarifying our worldview with respect to the Israel of God (or the Church) in the context of eschatological (that is, end times) events, declares that our vision of our calling as well as our level of responsibility before the imploding of. . .
John Ritenbaugh reiterates that the martyrdom of Stephen, largely instigated by Hellenistic Jews, actually had the paradoxical dramatic effect of spreading the Gospel into Gentile venues, enabling individuals like Cornelius and the Ethiopian Eunuch, upon r. . .
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