Quotes About Divine

God's divine intention is that we have abundant life by experiencing the closeness of the Holy Spirit in our cells, synapses, thoughts, dreams, attitudes, and emotions—in our entire being.

Moreover, this living God is also supremely the one who created life and continues to give life.

If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you.

In the OT the divine Spirit is typically manifested as a special power from "God" given to individuals to enable them for particular tasks or roles.

NT texts discourse about the divine Spirit is shaped by this link with Jesus.

When we consider the extracanonical texts of ancient Jewish tradition, the divine Spirit is most often associated with prophecy.8 This is the case in texts from a Palestinian provenance (e.g., Jub. 25:14; 31:12; 1 En. 91:1; 1QS 8:15-16)

and those that reflect a more overtly Hellenized influence (Philo, but also Josephus). In his extensive analysis of references to the divine Spirit in selected Jewish texts, Levison concluded, "Among the effects of the [divine] spirit prophecy is most pervasive," noting that Philo, Josephus, and Pseudo-Philo even occasionally add references to the divine Spirit in discussions of OT prophets/prophecy,

Wainwright recognized these difficulties but simply accepted Bousset's claim that Paul came around to an acceptance of Jesus' divine status under the influence of anonymous "Hellenistic Christians" during his sojourn in Damascus and Arabia after his conversion experience.31

Levison pointed out, however, that in ancient Jewish texts the divine Spirit is also associated with creation of the world, sanctification of the righteous, eschatological blessings, and human enablement.

Indeed, in Revelation there is also a particularly notable emphasis that proper worship of and allegiance to "God" includes Jesus ("the Lamb") as well, the divinely

In Revelation there is still another distinctive emphasis on God as "the one who sits on the throne" in heaven, the all-powerful cosmic ruler (e.g., 1:4; 4:2, 9-10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5).

that there is simply a far greater place of the Spirit in the religious discourse in the NT texts, obviously reflected in the far greater frequency of references to the Spirit.

the quantity of references to the Spirit in the Qumran texts reflects an intense piety and likely the cultivation of religious experiences in which divine blessings of the last days were believed to be already bestowed (corporate worship being a prime setting for such experiences).

The biblical texts typically taken as reflecting the idea of divine immutability (e.g., Num 23:19; Ps 46:1-3; 102:25-28; Jas 1:17; Heb 13:8) all seem to emphasize what we may call a moral immutability, i.e., divine trustworthiness

major emphasis in the NT is that the Spirit is now freely given by "God" and so is powerfully and regularly operative in the lives of believers individually and collectively. There is a rich variety of verbs used to describe the divine

Romans 8:22-23, where Paul refers to believers as having received "the first fruits [aparch?] of the Spirit," a present inward impartation of new divine energy that makes them also long earnestly for the completion of their salvation in "the redemption of our bodies.

is the "one mediator between God and men" (1 Tim 2:5; also Heb 8:1, 6; 9:15; 12:24).

and no one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor 12:3 NRSV). The basic thrust of the statement is that the divine Spirit

and the words of Jesus for the seven churches of Asia in 2:1–3:6 are at the same time "what the Spirit is saying to the churches" (3:6 NRSV).

this authority assigned to Jesus to dispense or send the Spirit is particularly important in reflecting what he calls a "divine christology," Jesus understood as in some real sense participating in the authority and roles of "God.

the Jesus of this passage refers to his (pre-incarnate) sharing in divine glory (17:5, 24) and speaks of himself and the "Father" as co-inhering such that they are "one" (17:21). But the prayer form of John 17 makes it clear that Jesus and "God" are also distinguishable and that Jesus is subordinate and subservient to the purposes of "God." One of the repeated claims in the passage is that Jesus has been sent forth by "God" (17:8, 18, 21, 23, 25).

Romans 8:9 we have an equally strong statement. Indeed, in two consecutive sentences in this verse, Paul directly refers to the divine Spirit as also "the Spirit of Christ." "But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not his." In

Whether in the Gospels or other NT writings, the overarching emphasis is on "God's" purposes, all events, claims, and characters (including Jesus) receiving their evaluation and meaning in light of these divine purposes.

God" has now done something in Jesus so important that it represents a surpassing further disclosure of divine purposes, both illuminating the eschatological future and also casting a powerful retroactive light on all "God's" prior actions witnessed to in the OT. Everything is given a new meaning in light of Jesus, and Jesus in turn is the superlative vehicle of divine purposes, the new defining divine action in the light of whom one now can and must understand adequately what "God" means.