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. ...
Spirit is an invisible force, the effects of which are clear by its manifestations. Spirit can be discerned by thinking through and evaluating its effects.
God's Holy Spirit typically refers to the mind of God and Christ, which is added to our human spirit to create a sound mind by which we witness of God.
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.
There are varieties of spirit, motivating people to 'go with the flow' and conform to a sheep-like mob psychology. Satan's spirit encourages sinfulness.
In most biblical contexts, 'spirit' refers to the invisible, internal activating dimension of the mind. Synonyms include heart, mind, and thoughts.
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.
The Bible frequently uses the symbol of fruit. Here is an in-depth look at 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 . . .
Reflecting on Michael Crichton's observations about the difficulty of distinguishing truth from error, Richard Ritenbaugh concurs that it is almost impossible to make sense out of this world if we try to process the voluminous information available in thes. . .
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 . . .
Since God's thoughts are higher than ours, we must keep an intimate GPS-like dialogue with our heavenly Father so we can stay on the right path to the Kingdom.
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.
The Holy Spirit is never venerated as a separate being. Our hope is the indwelling of Christ, used interchangeably with 'Spirit of God' and 'Spirit of Truth.'
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.
"And the serpent said to the woman, "You will not surely die. ...
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.
With dominion comes responsibility to maintain. The sad history of mankind shows that he has mismanaged his power, bringing about disease, war, and famine.
The numerous scriptural references to angelic beings indicate that the spiritual entities have tangible substance. God is not a universal nothingness.
We cannot assume that angels are immortal and share the same kind of spirit God Almighty has; we cannot assume they are indestructible.
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.
The numerous figures of speech describing God's body parts substantiate that God has shape and form and occupies a specific location.
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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