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 . . .
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.
It is wonderful to know that human life is not without purpose or an end in itself. ...
Richard Ritenbaugh tackles the question, "Do we contain an immortal soul?" The prevailing idea is that the soul is the indestructible part of a human being that lives on. The Hebrew word nephesh refers to a living being; the Latin word anima and . . .
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. ...
John Ritenbaugh, differentiating Pentecost from the other High Holy Days, suggests that its 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 . . .
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. ...
This world views death as more than just an end of life—as THE end. While the various religions and some philosophies dangle an afterlife of some sort before their adherents, the fear of the unknown after we breathe our last breath transforms death i. . .
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. . .
The narrative of King Saul of Israel visiting a medium at En Dor on the night before his final battle is an anomaly in Scripture, relating the story of a "successful" seance. Richard Ritenbaugh dissects the text of I Samuel 28 to expose several common misc. . .
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. . .
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.
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. . .
Richard Ritenbaugh, refuting the Pagan oriented concept of Hell reinforced by Dante's Inferno, laments that most of mainline Protestant and Catholic theology is hopelessly immersed in this false concept. The Hebrew word sheol simply means a pit or a hole w. . .
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.
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