It is not uncommon to hear of hardened soldiers—trained to fight, kill, destroy, cuss, and drink—throwing themselves on grenades to save their buddies. ...
John Ritenbaugh, relating four Scriptures pertaining to Pentecost (comprising 700 years in fulfillment), suggests that God does not regard time the same way as we do. Spiritual entities, such as word and ideas, are powerful and potentially dangerous if use. . .
David Grabbe, reminding us that God's Holy Spirit is an integral part of Pentecost, clarifies some understanding about the term "spirit," a word which has been interpreted into 14 different words throughout the Scriptures. On Pentecost AD, God be. . .
God controls the invisible wind—powerful or gentle—making it an ideal symbol for His Spirit. God's breathing life into Adam foreshadowed giving the Holy Spirit.
Even theologians admit that the Holy Spirit is a mystery to them. Yet the confusion comes from pagan thought patterns that have affected how Scripture is read.
John Ritenbaugh identifies spirit as the most important element in the whole salvation process. Spirit (ruach in Hebrew, pneuma in Greek) can be defined as that invisible, immaterial, internal activating agent which impels or creates. There are varieties o. . .
John Ritenbaugh reiterates that spirit in the vast majority of biblical contexts refers to the invisible, immaterial, internal activating dimension of the mind. It is repeatedly linked and used synonymously with heart, mind, and thoughts. Spirit (as activa. . .
The architects of the trinity doctrine admit that it is a 'somewhat unsteady silhouette', requiring assumptions and inferences, but unsupportable by Scripture.
We are intrigued by supernatural power, and many seek to display it. Yet the Scriptures show the activity of the Holy Spirit in ways that are commonly missed.
In this introductory article to a series on the fruit of the Spirit, John Ritenbaugh explains how the Bible approaches fruit symbolically, what it means to bear fruit, and the work of the Holy Spirit in us.
Peter's statement that Jesus 'preached to the spirits in prison' (I Peter 3:19) has for years baffled many a Bible student. Richard Ritenbaugh examines this verse in context, showing that the traditional interpretation is woefully off-base to the point of . . .
David Maas, cuing in on Ecclesiastes 2:3, affirms that Solomon, neither a hedonistic party-goer nor a burned-out, despairing derelict attempting to drink his sorrows away, actually studied pleasure, mirth, despair, and madness with the rigorous mindset of . . .
David Maas, after establishing that the expression "the way" is actually a synonym for spiritual journey, spiritual pilgrimage, or wilderness wanderings, likens the current split-up condition of the greater church of God as multiple caravans of c. . .
As Christians, we have to live life with the thought that some things will stick with us through the grave. Bill Gray explains that we will take nothing out of this life except our character.
There is life after death; there is an age to come in which all who have not been called to salvation will be raised to new life to hear what God offers.
The prevailing idea is that the soul is the indestructible part of a human being that lives on after death. The Bible reveals a different reality of life and death.
In discussing the Holy Spirit and the Trinity, John Ritenbaugh reiterates that the Holy Spirit is never venerated as a separate being (Revelation 22:1-3, John 10:30, John 17:3). Spirit (ruach-Hebrew or pneuma-Greek), something never seen, is manifested or . . .
"And the serpent said to the woman, "You will not surely die. ...
Pentecost's uniqueness consists of the extra-special gift to God's called-out ones, namely the precious additive of God's Holy Spirit, enabling us to perform the tasks God has prepared, giving us the power to overcome, build character, and attain membershi. . .
Scripture shows plainly that Jesus's body and soul were in "Hades"—the grave—for three days and three nights, starting on the day He died. ...
While various religions and some philosophies suggest an afterlife of some sort, the fear of the unknown transforms death into a foreboding Grim Reaper.
John Ritenbaugh, endeavoring to build an intensified appreciation for God's Holy Spirit, maintains that our sense of responsibility should also intensify when we realize that our calling was not random. The term "spirit" is associated with wind i. . .
Saul's visit to the medium or which at En Dor is an anomaly from which several common misconceptions have arisen. Yet Scripture cannot be broken.
The Bible does not teach that hell is a place of eternal torment. Instead, God will eradicate all sin and wickedness, not punish the wicked forever.
Of all creation, man is the only creature made in God's image and given dominion over the rest of creation. When God breathed in the spirit of man (Genesis 2:7) to enable thinking, feeling, and creating, He imbued God-like characteristics, giving mankind t. . .
John Ritenbaugh, citing Romans 1:20, reiterates that the invisible things of God are clearly seen through the things that are made. The numerous scriptural references to angelic beings (experiences of Abraham, Lot, and Daniel and the references to Michael,. . .
John Ritenbaugh, reflecting upon the symbolism of the two goats on this solemn holy day—the sacrificial goat (representing Jesus Christ's sacrifice for our sins) was slain, while the Azazel goat (which we have assumed to be Satan), with the sins of t. . .
The spirit in man is initially good, but capable of being influenced by the spirit of this world, and surcharged with Satan's negative attitudes.
Charles Whitaker, beginning with a potpourri of examples from lexicographers on the definition of the word mind, treating the concept as a verb, adjective, and noun, and mentioning that the King James translators render some twenty Hebrew words and eight G. . .
Most of Protestant and Catholic theology is immersed in pagan concepts of hell, reinforced by Dante's Inferno. Here is what the Bible says, without tradition.
Taking issue with those who have embraced the widely held notion that God does not have body parts, John Ritenbaugh asserts that just because spirit is invisible to the present physical receptors, much the same as wind or electromagnetic waves (John 3:8), . . .
David Maas, examining classical Biblical and modern metaphors of sanctification, focuses on refinement, enhancement, and glorification metaphors, illustrating how we are transformed from temporal to eternal. We have some clues as to how we will appear in a. . .
The entire world is antagonistic to God because of the spirit generated by an unseen ruler. Our Christian duty is to stay awake and keep our guard up.
Receive Biblical truth in your inbox—spam-free! This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 140,000 subscribers are already receiving.