What is soul care? What is care of the soul?

What is soul care? What is care of the soul?

According to the bible

It is common to refer to human beings as made up of body, soul, and spirit. Although human beings are integrated wholes, this division is a helpful way to refer to the three main components of human existence. The distinction is helpful, even though there is some debate over the separateness of the soul and spirit. Some theologians prefer to see humans as simply material and immaterial beings without a strict distinction between soul and spirit. It may be that the immaterial side simply has a “soul” aspect and a spiritual aspect rather than being two separate things—soul and spirit.

The body, though by no means simple, is the easiest part of a human to understand, and care of the body is also straightforward and easy to understand.

The spirit may be defined as the immaterial part of a human being that has the capacity to relate to God. A person, outside of Christ, is spiritually dead and unable to respond to God in an appropriate way (see Ephesians 2:1–6 and Romans 8:5–8).

The soul is the immaterial part of a human being that can respond to other people. In Greek the word for “soul” is psyche from which we get the word psychology. The soul involves the mind and emotions. It gives us the capacity to relate to others and to form bonds. It is our souls that respond to beauty and high ideals. People with healthy souls are capable of forming meaningful relationships, and people with unhealthy souls find it more difficult. Soul care is the attention given to healing a wounded soul or maintaining a healthy soul. In a Christian context, soul care is often linked to finding help to overcome temptations, fight addictions, and have peace with God.

At this point it is helpful once again to make a distinction between soul and spirit. Sin and spiritual death affect the whole person. Our bodies feel the effects of sin, and so do our souls. Some people have healthier souls than others and are thus better able to have healthy relationships. If a person with an unhealthy soul attends counseling or even enters into the treatment of a psychologist, he or she may be able to make changes that will improve personal relationships and the level of functioning in society. However, this improvement of the soul will not change a person’s eternal destiny, nor will it give him or her spiritual life. Likewise, a person who has become spiritually alive in Christ may still have a damaged soul and may be in need of soul care. Some believers have to work long and hard to overcome bad habits and destructive patterns. Such struggles often continue all of their lives.

Many people who speak of “spiritual life” or “spirituality” are really speaking of the wondrous capacities of the soul, apart from a relationship with God. Sometimes this is referred to as the “inner life.” These people are often speaking of an appreciation for beauty and wonder, as well as qualities like honesty, openness, and kindness, which are conducive to forming authentic relationships with other people. They speak of tranquility, inspiration, and self-confidence. While these may be attained in some measure apart from a relationship with God, the best medicine for an unhealthy soul is a healthy spirit—one that has been animated by the Holy Spirit through faith in Christ. Many in popular culture wrongly assume that the greatest need for mankind is soul care and that the “spiritual” is simply a tool for attaining inner peace and health in the realm of the soul.

Practices for caring for the soul, as those caring for the body, can be either biblical or unbiblical. Christians should avoid any practices of soul care that are unbiblical. Likewise, some practices for caring for the soul (meditation, listening to music, making restitution for wrongs done, de-cluttering one’s life, and performing random acts of kindness) may be based on common grace (see footnote) and therefore helpful without imparting spiritual life, just as some practices are helpful in caring for the body but do not yield a resurrection body.

God cares for the whole person, and soul care can be a valid ministry to others. We serve “the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God” (2 Corinthians 1:3–4). The Lord wants to transform us and renew our minds (Romans 12:2). John’s short letter to Gaius expressed a godly concern for Gaius’s health: “Dear friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well” (3 John 1:2). Though the term soul care is never found in the Bible, John was certainly involved in form of soul care as he ministered to the Body of Christ.

Notes on common grace. Common grace pertains to the sovereign grace of God bestowed upon all of mankind regardless of their election. In other words, God has always bestowed His graciousness on all people in all parts of the earth at all time. “The Lord is good to all; he has compassion on all he has made” (Psalm 145:9).

Common grace is the restraint of sin in the life of the individual and in society. Common grace not only includes God’s restraining of evil, but also His sovereignly releasing it for His purposes. When God hardens the hearts of individuals (Exodus 4:21; Joshua 11:20; Isaiah 63:17), He does so by releasing His restraint on their hearts, thereby giving them over to the sin that resides there. In His punishment of Israel for their rebellion, God gave “them over to their stubborn hearts to follow their own devices” (Psalm 81:11-12).

Why should anyone consider becoming a Christian?

Taking Buddhism as an example, why should a Buddhist become a Christian?

First, while both Christianity and Buddhism have an historical central figure, namely Jesus and Buddha, only Jesus is shown to have risen from the dead. Many people in history have been wise teachers. Many have started religious movements. Siddhartha Gautama, the historical Buddha, stands out among them for having special wisdom and a profound philosophy of life. But Jesus also stands out, and He has confirmed His spiritual teachings with a test that only divine power could pass. Jesus' body of teachings is confirmed by the death and resurrection of His literal body—a fact which He prophesied and fulfilled in Himself (Matthew 16:21; 20:18-19; Mark 8:31; 1 Luke 9:22; John 20-21; 1 Corinthians 15). Jesus deserves special consideration.

Matthew 16:21 (ESV)

Jesus Foretells His Death and Resurrection

21 From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.

Matthew 20:18-19 English Standard Version (ESV)

18 “See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death 19 and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day.”

Mark 8:31 (ESV)

Jesus Foretells His Death and Resurrection

31 And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.

Luke 9:22 (ESV)

22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.”

John 20:21 (ESV)

21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.”

1 Corinthians 15 (ESV)

The Resurrection of Christ

15 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand 2 and by which you are being saved, if you hold fast to the word I preached to you, unless you believed in vain.

3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, (Means "rock" in Aramaic. The apostle Simon was called Cephas by Jesus because he was to be the rock upon which the Christian church was to be built. In most versions of the New Testament Cephas is translated into Greek Πετρος (Petros) (in English Peter) then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we preach and so you believed.

The Resurrection of the Dead

12 Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15 We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If in Christ we have hope[b] in this life only, we are of all people most to be pitied.

20 But in fact Christ has been raised from the dead, the first-fruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the first-fruits, then at his coming those who belong to Christ. 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him that God may be all in all.

29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! 32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be deceived: “Bad company ruins good morals.” 34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

The Resurrection Body

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”;[e] the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall[f] also bear the image of the man of heaven.

Mystery and Victory

50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

55“Death is swallowed up in victory.”

 “O death, where is your victory?

   O death, where is your sting?”

56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

Second, the Christian Scriptures are historically outstanding, deserving serious consideration. One could even say that the history of the Bible is so compelling that to doubt the Bible is to doubt history itself since the Bible is the most historically verifiable book of all antiquity. The only book more historically verifiable than the Old Testament (the Hebrew Bible) is the New Testament. Consider the following:

1)    More manuscripts exist for the New Testament than for any other of antiquity—5,000 ancient Greek manuscripts, 24,000 in all including other languages. The multiplicity of manuscripts allows for a tremendous research base by which we can test the texts against each other and identify what the originals said.

2)    The manuscripts of the New Testament are closer in age to the originals than are any other document of antiquity. All of the originals were written within the time of the contemporaries (eyewitnesses), in the first century A.D., and we currently have parts of manuscript dating back to A.D. 125. Whole book copies surface by A.D. 200, and the complete New Testament can be found dating back to A.D. 250. Having all the books of the New Testament initially written within the times of eyewitnesses means that the books did not have time to devolve into myth and folklore. Plus, their truth claims were held accountable by members of the Church who, as personal witnesses to the events, could check the facts.

3)    The New Testament documents are more accurate than any other of antiquity. John R. Robinson in Honest to God reports that the New Testament documents are 99.9 percent accurate (most accurate of any complete antique book). Bruce Metzger, an expert in the Greek New Testament, suggests a more modest 99.5 percent.

Third, Christian ethics has a stronger foundation than Buddhist ethics. Christian ethics is founded in the personal character of God. God is personal and moral. His nature is good, and therefore all actions which align with His goodness are actually good. Whatever departs from His goodness is actually evil. For Buddhists, however, ultimate reality is not understood as personal. But morality by its very nature requires personality. To illustrate, consider the morality of a rock. One does not blame a rock for being used in a murder since it is not a person with moral duties. Rather, the moral duty lies with the person who used that rock for evil purposes. Buddhism lacks the personal framework for moral duty. With Buddhism, karma is the framework for morality. But karma is impersonal. It is akin to a law of nature. Breaking a karmic "rule" is not intrinsically evil. There seems to be no significant difference between error (non-moral mistakes) and sin (moral wrongdoing).

Furthermore, many Buddhists even assert that the dualities of "good" and "evil" ultimately break down. "Good" and "evil" would be part of maya, the illusory world of sensory reality. The categories of morality are not grand enough to map onto ultimate reality, and enlightened individuals will see that good and evil blur into one. But such a position means that ultimate reality would not be "good." It wouldn't be "evil" either, but then what assurance exists that "ultimate reality" is even a worthwhile pursuit? And what grounds would there be for living a morally good life as opposed to an amoral life without regard for moral distinctions, or an inactive life avoiding moral choices as much as possible? If Buddhism asserts that reality is not ultimately personal and the distinctions between good and evil are not actually real, then Buddhism does not have a true foundation for ethics. Christianity, on the other hand, can point to the character of God as personally founding morality and providing a basis to distinguish good from evil.

Fourth, Christianity rightly appreciates "desire." Buddhist ethics seems to have a core difficulty at this point. Sakyamuni taught that tanha, "desire" or "attachment," is the root of suffering and is to be dissolved. But some admittedly good things are based on the idea of desire. Love, for example, is "to desire the good of another" (John 15:13; 1 John 4:7-12). One could not even love unless one had a degree of attachment in desiring someone else's well-being. In contrast, Christianity teaches that desire is good when it is properly directed. Paul urges Christians to "desire the greater gifts" of the Spirit (1 Corinthians 12:31; 14:1). In the Psalms, we see pictures of worshipers longing for and desiring fellowship with God (Psalm 42:1-2; 84). And, of course, God does not simply act loving, He is love (1 John 4:9; Psalm 136; John 3:16). Sacrificing desire altogether seems to throw out the proverbial baby (love) with the dirty bathwater (suffering).

Fifth is the question "What do you do with your sin?" Buddhism has at least two ideas of sin. Sin is sometimes understood as ignorance. It is sinful if one does not see or understanding reality as Buddhism defines it. However, in Buddhism, there is still an idea of moral error termed "sin." To do something deliberately evil, to break a spiritual or earthly law, or to desire wrong things, these would be identifiable sins. But, this latter definition of sin points to a kind of moral error that requires real atonement. From where can atonement rise? Can atonement come by adherence to karmic principles? Karma is impersonal and amoral. One could do good works to even the balance, but one cannot ever dispose of sin. Karma does not even provide a context whereby moral error is even moral. Whom have we offended if we sin in private? Karma does not care one way or the other because karma is not a person. Can atonement come by prayer or devotion to a Bodhisattva or a Buddha? Even if those characters could offer forgiveness, it seems like sin would still be left unpaid. They would forgive sin showing it to be excusable; it is not a big deal.

Christianity, on the other hand, has the only adequate theological view of sin. In Christianity sin is moral error. Ever since Adam, humans have been sinful creatures. Sin is real. And it sets an infinite gap between man and bliss. Sin demands justice. But it cannot be "balanced out" with an equal or greater amount of good works. If someone has ten times more good works than bad works, then he or she still has bad works on the conscience. What happens to these remaining bad works? Are they just forgiven as if they were not a big deal in the first place? Are they permitted into bliss? Are they mere illusions thus leaving no problem whatsoever? None of these options are suitable.

Concerning illusion, sin is too real to us to be explained away as illusion. Concerning our sinfulness, when we are honest with ourselves we all know that we have sinned. Concerning forgiveness, to simply forgive sin at no cost treats sin like it is not of much consequence even though we know that to be false. Concerning bliss, bliss is not much good if sin keeps getting smuggled in. It seems like the scales of karma leave us with sin on our hearts and bliss either cannot tolerate us, or it must cease being perfect so that we can come in.

Christianity has an answer for sin. No sin goes unpunished, but the punishment has already been satisfied in Christ's personal sacrifice on the cross. God became man, lived a perfect life, and died the death that we deserved. He was crucified on our behalf, a substitute for us, and a covering, or atonement, for our sins. Furthermore, He was resurrected, proving that not even death could conquer Him. He promises the same resurrection unto eternal life for all who put their faith in Him as their only Lord and Savior (Romans 3:10, 23; 6:23; 8:12; 10:9-10; Ephesians 2:8-9; Philippians 3:21).

This is no "easy belief" where God, like a janitor, just cleans up all our mistakes. Rather, this is a life-long commitment where we take on a new nature and begin a new relationship with God Himself (Romans 6:1; Ephesians 2:1-10). When a person really believes God is who He says He is in the Bible, and really believes God did what He says He did in the Bible, and a person puts his or her life on that belief—that person is transformed. He becomes a new creation by the power of God (2 Corinthians 5:17). You cannot stay the same once you have that belief. One could just as easily continue reading the morning paper after realizing his house was on fire. That knowledge (the house is on fire) motivates action and changes your life (stop reading the paper and do something about the fire).

Nor is Jesus simply an answer among many others. All the world's religions have some level of truth in them, but ultimately, Jesus is the only answer to the human condition. Meditation, works, prayer—none of these can make us worthy of the infinite and eternal gift of heaven. None of these can undo the sin we've done. Only when Christ pays our sin debt and we place our faith in Him can we be saved. Only then is sin covered, hope assured, and life filled with eternal meaning.

Finally, it is only in Christianity that we can know that we are saved. We do not have to rely on some fleeting experience, nor do we rely on our own good works or fervent meditation. Nor do we put our faith in a false god whom we are trying to "believe-into-existence." We have a living and true God, an historically anchored faith, an abiding and testable revelation of God (Scripture), and a guaranteed home in heaven with God.

So, what does this mean for you? Jesus is the ultimate reality! Jesus is the perfect sacrifice for your sins. God offers all of us forgiveness and salvation if we will simply receive His gift to us (John 1:12), believing Jesus to be the Savior who laid down His life for us, His friends. If you place your trust in Jesus as your Savior, you will have absolute assurance of eternal life in heaven. God will forgive your sins, cleanse your soul, renew your spirit, give you abundant life in this world, and eternal life in the next world. How can we reject such a precious gift? How can we turn our backs on God who loved us enough to sacrifice Himself for us?

If you are unsure about what you believe, we invite you to say the following prayer to God; “God, help me to know what is true. Help me to discern what is error. Help me to know what is the correct path to salvation.” God will always honor such a prayer.

If you want to receive Jesus as your Savior, simply speak to God, verbally or silently, and tell Him that you receive the gift of salvation through Jesus. If you want a prayer to say, here is an example: “God, thank you for loving me. Thank you for sacrificing yourself for me. Thank you for providing for my forgiveness and salvation. I accept the gift of salvation through Jesus. I receive Jesus as my Savior. Amen!”

How can I overcome a feeling of spiritual emptiness?

Unfortunately, all Christians have feelings of spiritual emptiness from time to time. Fortunately, God knew it would happen and has given us a lot of helpful advice in His Word.

It is often sin that causes our feelings of spiritual emptiness—possibly the sin of apathy toward God or sluggishness in our daily lives. Also, how we feel physically can impact how we feel spiritually. So the best advice to overcome feelings of spiritual emptiness might be to first examine if we have been disobedient to God’s commands for us. Ephesians 5:15–18 says, “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore do not be foolish, but understand what the Lord’s will is. Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.” Then, we should make sure we are doing all right physically—are we getting enough sleep, eating properly, etc.?

A Christian may feel spiritually empty sometimes, but he need never be truly so. No born-again Christian is ever without the Holy Spirit. All who are born again have received the baptism of the Holy Spirit the moment they believed in Jesus (Ephesians 2:1–10). The Holy Spirit has sealed each believer “for the day of redemption” (Ephesians 4:30).

So the key to overcoming spiritual emptiness is to “fill up” with the Holy Spirit. Maybe that sounds obvious enough, but how exactly does one do that? Dr. Bill Bright, the founder of Campus Crusade for Christ, in his booklet “Have You Made the Wonderful Discovery of the Spirit-Filled Life?” suggests these steps:

1) Sincerely desire to be directed and empowered by the Holy Spirit (Matthew 5:6 and John 7:37–39).

2) Confess your sins and thank God that He has forgiven all of your sins whether past, present, or future (Colossians 2:13–15; 1 John 1:1—2:3).

3) Present every area of your life to God for His gracious control (Romans 12:1–2).

4) By faith claim the fullness of the Holy Spirit according to His commandment in Ephesians 5:18 and His promise in 1 John 5:14–15.

In doing those four steps, you are essentially doing spiritual breathing—exhaling the impure and inhaling the pure. In faith you are praying for what God already knows you need—the fullness of the Holy Spirit.

Often in allowing the Spirit to fill oneself, there will be an immediate desire to dine on God’s daily bread—the Bible. “Man shall not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4).

It is also helpful to know where to turn for encouragement. Overcoming feelings of spiritual emptiness is often not a mental or academic exercise; rather, we need the personal touch of another born-again believer. Here is where the church comes in, with brothers and sisters everywhere, Bible study and support groups meeting locally, and, of course, worship services and the preaching of God’s Word. What a shame to dwell on spiritual emptiness, when brothers and sisters would love to help.

What does it mean to seek first the kingdom of God?

Jesus said to seek first the kingdom of God in His Sermon on the Mount (Matthew 6:33). The verse’s meaning is as direct as it sounds. We are to seek the things of God as a priority over the things of the world. Primarily, it means we are to seek the salvation that is inherent in the kingdom of God because it is of greater value than all the world’s riches. Does this mean that we should neglect the reasonable and daily duties that help sustain our lives? Certainly not. But for the Christian, there should be a difference in attitude toward them. If we are taking care of God’s business as a priority—seeking His salvation, living in obedience to Him, and sharing the good news of the kingdom with others—then He will take care of our business as He promised—and if that’s the arrangement, where is worrying?

But how do we know if we’re truly seeking God’s kingdom first? There are questions we can ask ourselves. “Where do I primarily spend my energies? Is all my time and money spent on goods and activities that will certainly perish, or in the services of God—the results of which live on for eternity?” Believers who have learned to truly put God first may then rest in this holy dynamic: “…and all these things will be given to you as well.”

God has promised to provide for His own, supplying every need (Philippians 4:19), but His idea of what we need is often different from ours, and His timing will only occasionally meet our expectations. For example, we may see our need as riches or advancement, but perhaps God knows that what truly we need is a time of poverty, loss or solitude. When this happens, we are in good company. God loved both Job and Elijah, but He allowed Satan to absolutely pound Job (all under His watchful eye), and He let that evil woman, Jezebel, break the spirit of His own prophet Elijah (Job 1–2; 1 Kings 18–19). In both cases, God followed these trials with restoration and sustenance.

These “negative” aspects of the kingdom run counter to a heresy which is gaining ground around the world, the so-called "prosperity" gospel. A growing number of false teachers are gathering followers under the message “God wants you to be rich!” But that philosophy is not the counsel of the Bible—and it is certainly not the counsel of Matthew 6:33, which is not a formula for gaining wealth. It is a description of how God works. Jesus taught that our focus should be away from this world—its status and its lying allurements—and placed upon the things of God’s kingdom.

Should Christians try to force the kingdom on others?

The Bible does not advise us to seek to establish a physical Christian kingdom. God had such a plan for Israel when they took control of the Promised Land, but, in the New Testament era, He has never called His people to establish a political kingdom ruled by His laws, commands, and statutes. Jesus said plainly that His kingdom is not of this world and, unlike the followers of worldly political leaders, His followers do not use force to establish the kingdom (John 18:36).

The mission of Christians is not to strive to take worldwide dominion and set up a Christian kingdom but to share the gospel of salvation with the whole world (Matthew 28:18–20; Acts 1:8). When people are saved, the Holy Spirit will begin His work in them, changing their lives to conform to God’s Word (Philippians 1:6; 1 Thessalonians 2:13). When the gospel spreads, society is changed, one heart and one life at a time.

Attempts to change societies and cultures from without will always fail. Just taking control of the political process or establishing moral laws will not effect change in people’s hearts. Christianity cannot be forced on people, and the Christian kingdom is not a biblical concept. Changing people from the inside out is God’s work through His Holy Spirit. God is more interested in saving people’s souls than He is in forcing people to obey His laws. If an unsaved person is forced to obey God’s law, he would be doing so out of fear and obligation. God wants a person to come to repentance (2 Peter 3:9) and then to obey His commands out of reverence and love (1 John 5:3).

God has not called us to enforce His commands on an unredeemed world. We cannot force people into a Christian kingdom. Rather, He has called us to proclaim the message of salvation—the redeeming power and life-transforming message of Jesus’ death on the cross and His resurrection (Romans 10:9–11).

What did Jesus mean when He said, ‘The kingdom of God is within you’ (Luke 17:21, KJV)?"

In Luke 17:20–21, Jesus says, “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you” (NKJV). The context of Jesus’ statement is a question put to Him by His Pharisee detractors who had asked when the kingdom of God would come (verse 20).

Jesus’ answer was that the kingdom of God was not coming in the manner the Pharisees were expecting. The kingdom would not be inaugurated with spectacle or splendor; there would be no great and magnificent leader who staked out a geographical claim and routed the Romans; rather, the kingdom would come silently and unseen, much as leaven works in a batch of dough (see Matthew 13:33). In fact, Jesus says, the kingdom had already begun, right under the Pharisees’ noses. God was ruling in the hearts of some people, and the King Himself was standing among them, although the Pharisees were oblivious to that fact.

Various translations render the Greek of Luke 17:21 various ways. The phrase translated “within you” in the KJV and NKJV is translated as “in your midst” in the NIV, NASB, and NET; “among you” in the NLT and HCSB; and “in the midst of you” in the ESV. Earlier versions of the NIV had “within you” with a marginal note suggesting “among you.” There is obviously a difference between saying “the kingdom of God is within you” and “the kingdom of God is among you.”

“Within you” comes off as an unfavorable translation, seeing that Jesus was speaking to the Pharisees at the time. Jesus was surely not saying that the kingdom of God resided within the Pharisees’ hearts. The Pharisees opposed Jesus and had no relationship with God. Jesus in other places denounced them as “whitewashed tombs” and “hypocrites” (Matthew 23:27).

The better translation would be “in your midst” or “among you.” Jesus was telling the Pharisees that He brought the kingdom of God to earth. Jesus’ presence in their midst gave them a taste of the kingdom life, as attested by the miracles that Jesus performed. Elsewhere, Jesus mentions His miracles as definitive proof of the kingdom: “If I drive out demons by the finger of God, then the kingdom of God has come upon you” (Luke 11:20).

There are three popular interpretations of Jesus’ words in Luke 17:21 that the kingdom of God is within you (or among you): 1) the kingdom of God is essentially inward, within man’s heart; 2) the kingdom is within your reach if you make the right choices; and 3) the kingdom of God is in your midst in the person and presence of Jesus. The best of these interpretations, it seems, is the third: Jesus was inaugurating the kingdom as He changed the hearts of men, one at a time.

For the time being, Christ’s kingdom is not of this world (John 18:36). One day, however, the kingdom of God will be manifest on the earth (Isaiah 35:1), and Jesus Christ will rule a physical kingdom from David’s throne (Isaiah 9:7) with Jerusalem as His capital (Zechariah 8:3).

What does it mean that no one seeks God?

Some contemporary churches are billed as “seeker-friendly,” but the Bible says that “no one seeks God.” Psalm 14:2–3 pictures God searching in vain for even one heart that seeks Him: “The Lord looks down from heaven on all mankind to see if there are any who understand, any who seek God. All have turned away, all have become corrupt; there is no one who does good, not even one.” This passage is quoted in Romans 3:10–12, which says, “As it is written: ‘There is no one righteous, not even one; there is no one who understands; there is no one who seeks God.’” So, if no one seeks God, who are the “seekers” that some churches strategize to attract? Plus, how are people saved if no one is seeking God?

First we must understand human nature. Because of Adam’s disobedience in the Garden of Eden (Genesis 3:11), sin entered the world and became part of human existence. Because Adam is the common ancestor of every human being, we all inherit that sin nature. We are born with a natural desire for rebellion, self-interest, and disobedience. In Romans 7:18, Paul says, “For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out.” In ourselves, we cannot seek after God, for the simple reason that seeking God is a good and holy thing. Sinful flesh is incapable of good and holy things (Isaiah 64:6).

Jesus said, “No one can come to me unless the Father who sent me draws them” (John 6:44). In other words, the only way we can seek God is if the Holy Spirit has first stirred our hearts with a desire for God. It is God who draws us to Himself. Ephesians 2:8 underscores this truth: “By grace are you saved, through faith, and that not of yourselves. It is the gift of God.” Even the faith to believe for salvation does not originate within our fleshly nature. God enables the fallen human heart to seek Him, when in our own self-centered rebellion we would never do so. Every good thing originates with God (James 1:17). Faith in God is a good thing, and so it also originates with God.

Even our best efforts fall far short of the righteousness required by God (Romans 3:23). That’s why Scripture says that no one seeks God. We seek fulfillment. We seek pleasure. We seek escape from pain. But the pure motivation of seeking after God for Himself is a gift from God. We are not saved because we had the wisdom and insight to exercise our own faith and trust God. No one wakes up one day and, on his own, decides to seek God. That would be a salvation by our own works, and Scripture is clear we are saved only by the grace and mercy of God (Titus 3:5; Romans 11:6). We are saved when God touches our hearts and prompts us to use the faith He gives to receive His gift of salvation. Even with the knowledge of God’s existence everywhere, people naturally choose to “suppress the truth by their wickedness” (Romans 1:18–20).

Because no one naturally seeks God, God seeks us. He sought Adam and Eve as they hid in the Garden (Genesis 3:9), and He has been seeking His lost loved ones ever since. Jesus gave this as His mission statement: “The Son of Man came to seek and to save the lost” (Luke 19:10).

In Jeremiah 29:13 God says, “You will seek me and you will find me, when you seek me with all your heart.” Is this a contradiction to those passages that say no one seeks God? We know that God first gives us faith. But we also have a free will. We decide what to do with the faith God gives. We can ignore it, we can misuse it by chasing after false gods, or we can receive it gladly and use it to embrace the gospel. When God says we must seek Him with all our heart, we understand that He has taken the first step toward us. He has done all that is necessary for our salvation; the work is done. It is now up to us to engage our will and follow Him. The faith to seek Him is a gift, but we must accept it and exercise it to have a relationship with Him.

Should a church be seeker sensitive?

In recent years a new movement within the evangelical church has come into vogue, commonly referred to as "seeker sensitive." Generally, this movement has seen a great deal of growth. Many “seeker” churches are now mega-churches with well-known pastors who are riding a wave of popularity in the evangelical world. The seeker-sensitive movement claims millions of conversions, commands vast resources, continues to gain popularity, and seems to be attracting millions of un-churched people into its fold.

So, what is this movement all about? Where does it come from? And, most importantly, is it biblical? Basically, the seeker-sensitive church tries to reach out to the unsaved person by making the church experience as comfortable, inviting, and non-threatening to him as possible. The hope is that the person will believe in the gospel. The idea behind the concept is to get as many unsaved people through the door as possible, and the church leadership are willing to use nearly any means to accomplish that goal. Theatrics and musical entertainment are the norm in the church service to keep the unsaved person from getting bored as he does with traditional churches. State-of-the-art technology in lighting and sound are common components of the seeker-sensitive churches, especially the larger ones.

Expertly run nurseries, day care, adult day care, community programs such as ESL (English as a Second Language), and much more are common fixtures in the larger seeker churches. Short sermons (typically 20 minutes at most) are usually focused on self-improvement. Supporters of this movement will say that the single reason behind all the expense, state-of-the-art tech gear, and theatrics is to reach the unsaved with the gospel; however, rarely are sin, hell, or repentance spoken of, and Jesus Christ as the exclusive way to heaven is rarely mentioned. Such doctrines are considered “divisive.”

The seeker-sensitive church movement has pioneered a new method for founding churches involving demographics studies and community surveys that ask the unsaved what they want in a church. This is a kind of “if you build it they will come” mentality. The reasoning is that if you give the unsaved better entertainment than they can receive elsewhere, or “do church” in a non-threatening way, then they will come, and hopefully, they will accept the gospel. The mindset is to hook the un-churched person with great entertainment, give him a message he can digest, and provide second-to-none services. The focus of the seeker church then is not Christ-centered, but man-centered. The main purpose of the seeker church’s existence is to give people what they want or meet their felt needs.

Further, the seeker-friendly gospel presentation is based on the idea that if you will believe in Jesus, He will make your life better. Relationships with your wife or husband, coworkers, children, etc., will be better. The message the seeker church sometimes passes on to the unsaved person is that God is a great cosmic genie, and if you stroke Him the right way, you will get what you want. In other words, if you profess to believe in Jesus, God will give you a better life, better relationships and purpose in life. So, for all intents and purposes, the seeker-sensitive movement is a type of system based on giving unbelievers whatever they want. What too often happens in such a system is that people make a profession of faith, but when the circumstances of their lives don’t immediately change for their material good, they forsake Christ, believing He has failed them.

How are people responding to the “seeker” movement? Many people have responded and begun attending seeker-sensitive churches. Many people, indeed, have come to faith in Christ as a result of a seeker-sensitive church. But the bigger question is, “What does God have to say about all this?” Is it possible for a movement to be successful from a human perspective, but be unacceptable to God?

The basic premise in the seeker-sensitive movement is that there are many people out there who are seeking God and want to know Him, but the concept of the traditional church scares them away from faith in Christ. But is it true that people are truly seeking God? Actually, Scripture teaches the exact opposite! The apostle Paul tells us that “there is no one who understands, no one who seeks God” (Romans 3:11). This means there is no such thing as an unbeliever who is truly seeking for God on his own. Furthermore, man is dead in his sin (Ephesians 2:1), and he can’t seek God because he doesn’t recognize his need for Him, which is why Paul says that there is no one who understands. Romans 1:20-23 teaches us that all unbelievers reject the true God. They then go on to form a god that is what they want (a god in their image or the image of something else). This is a god they can tame and control. Romans 1:18-20 says they knowingly suppress what they know about God through His creation and that they are subject to God’s wrath, another doctrine studiously avoided by the seeker churches.

God’s invisible attributes are clearly seen in creation, but unbelievers take that clear knowledge and revelation God has graciously provided and flatly reject it. This leads to Paul’s statement in Romans 1:20 that they are “without excuse.” What man finds when he seeks on his own is nothing more than a god of his own creation. Man does not seek for God; it is God who seeks for man. Jesus said that plainly in John 15:16, and John 6:44. The idea of thousands or even millions of unbelievers really searching for the true God is an utterly unbiblical notion. Thus, this movement is based on an unbiblical concept of the nature of the unsaved person, which is spiritually dead. A spiritually dead person does not seek God, nor can he. Therefore, there is no such thing as a seeking unbeliever. He does not understand the things of God until he is made alive by the Spirit of God (1 Corinthians 2:14).

Until the Father draws him (John 6:44) and the Spirit awakens the heart so he can believe and receive the gift of faith (Ephesians 2:8), an unsaved person cannot believe. Salvation is completely the act of God whereby He draws and empowers the dead sinner with what is necessary to believe (John 6:37, 39-40). What part do we play in the salvation of others? God has commanded that we are the instrumentality through which the gospel is proclaimed. We share the gospel, but it is not our responsibility to make people believe, or even to try to be persuasive or manipulate them into believing. God has given us the message of the gospel; we are to share it with gentleness and reverence, but we are to share it, offensive parts and all. Nobody believes the gospel because a speaker is persuasive. People believe because of the work of God in their hearts.

God has not been vague on what His church is to be like. He didn’t leave us guessing. He has given us direction on how men are to lead His church (Acts 6:1-6, 14:23; Titus 1:5-9; 1 Timothy 3:1-13; Ephesians 4:11), the ordinances of the church (1 Corinthians 11; Matthew 28:19), and the worship in the church—it is to be on the “Lord’s Day” (Acts 20:7), and is to consist of preaching and teaching, prayer, fellowship (Acts 2:42) and the taking of an offering (Colossians 3:16). Here, the seeker movement has missed the mark completely with its man-centered focus. When an unsaved person enters church, should our goal be to make him feel as comfortable as possible? When it comes to issues like our kindness, speaking respectfully, or even physical comfort, all who enter the church should be treated well. But the unsaved person should never feel “at home” in church, which is the body of Christ. The preaching and teaching of truth should make him feel very uncomfortable as he, hopefully, realizes the state of his soul, comes to know the existence of hell, and recognizes his need for the Savior. This discomfort is what brings people to Christ, and those who attempt to circumvent discomfort are not being loving. In fact, just the opposite is true. If we love someone, we want him to know the truth about sin, death, and salvation so we can help him avoid an eternity in hell. According to Paul, when an unbeliever enters the church and the Word of God is preached expositionally (taught directly from the Scriptures), he will be convicted and called into account for his sin. The secrets of his heart are disclosed as he confesses and repents of his sin; this leads him to humble himself and worship the God who has provided the sacrifice for his salvation.

If we apply the standards of the seeker-sensitive movement to evaluate Jesus’ ministry, we get some interesting results. At one time, Jesus was preaching to thousands, and He clearly offends nearly all of those who heard Him. They desert Him, and “from this time many of his disciples turned back and no longer followed him” (John 6:66). The Greek words in this verse mean they left and never came back. Jesus warned us that, far from healing our relationships with others, Christians will experience rifts in their closest relationships because of Him (Matthew 10:34-37). It is true that once we are saved life is better because we are reconciled to God and have a right relationship with Him. This provides the deepest peace that can be known. However, the rest of our lives will almost certainly be more difficult than before. God has said that we will experience persecution (Matthew 10:25), the rest of the world will look upon us as fools (1 Corinthians 1:18, 23), and we may even experience deep divisions in our own families all because of Christ (Luke 12:53). Jesus never intended for us to be popular with unbelievers, saying instead that He came to bring not peace, but a sword (Matthew 10:34).

The basic philosophy, theology, purpose, and end of the seeker-sensitive movement are entirely man-centered. However, some would say that regardless of the purpose, motive, and outcome of the movement being wrong, we can’t argue with the principle of getting the unsaved through the doors to hear the gospel. Certainly, any exposure we can give the unsaved to the gospel is a great thing. However, the seeker-sensitive movement sometimes doesn’t have the real gospel. Rather, it is a shell of the truth; it is hollow and void of the truths of sin, hell, and the holiness of God.

How is the rest of the body of Christ to respond to the seeker-sensitive movement? We are to “contend earnestly for the faith that was once for all delivered to the saints” (Jude 3). We are to be all the more vigilant to model our churches after the instruction of Scripture. Eventually, this movement, like all others which have come and gone over the years, will run its course and fizzle out. The seeker movement is large and well accepted, but it will eventually give way to the next fad, and in some ways that has already happened with the Emerging Church movement. Oddities within the church come and go, but the biblical church, like her Lord, endures forever.

What does it mean to guard your heart?

Proverbs 4:23–26 instructs believers to, “above all else, guard your heart, for everything you do flows from it. Keep your mouth free of perversity; keep corrupt talk far from your lips. Let your eyes look straight ahead; fix your gaze directly before you. Give careful thought to the paths for your feet and be steadfast in all your ways.” When Solomon refers to guarding the heart, he really means the inner core of a person—the thoughts, feelings, desires, will, and choices that make that person who he/she is. The Bible tells us that our thoughts often dictate who we become (Proverbs 23:7; 27:19). The mind of a man reflects who he really is, not simply his actions or words. That is why God examines the heart of a man, not simply his outward appearance and what he appears to be (1 Samuel 16:7).

Just as there are many diseases and disorders that can affect the physical heart, there are also many ailments of the spiritual heart that can impair growth and development as a believer. Hardening of the heart occurs when we are presented with God’s truth, and we refuse to acknowledge or accept it.

Although Egypt was stricken with one calamity after another when the pharaoh refused to release the Israelites from their bondage, he hardened his heart against the truth that God Almighty intended to deliver His people from Egypt (Exodus 7:22; 8:32; 9:34). In Psalm 95:7–8, King David pleaded with his people not to harden their hearts in rebellion against God as they did in the wilderness. There are many things that can harden the heart and lead a person to deny God, and just like cholesterol blocks blood flow, they keep a believer from having a free flow of God’s peace and blessings derived from obedience. Guarding against a rebellious spirit and cultivating a spirit of submissive obedience to God’s Word, therefore, is the first step in guarding the heart.

Spiritual ailments occur when believers engage in complaining, gossip, disputes, and contention. Believers are instructed many times to avoid grumbling, murmuring, and complaining (Exodus 16:3; John 6:43; Philippians 2:14). By engaging in these activities, believers shift their focus away from the plans, purposes, and past blessings of God to the things of the world. God sees this as a lack of faith, and without faith, it is impossible to please God (Hebrews 11:6). Instead, Christians are instructed to strive for contentment in all things, trusting in God to provide what is needed in His good time (Hebrews 13:5). Guarding against a complaining spirit and cultivating a spirit of gratitude and trust is the second step toward guarding the heart.

Congestive heart failure is an inability of the heart to successfully pump blood through the body due to weaknesses within its walls. Congestive heart failure can result from hypertension (high blood pressure), myocardial infarctions (heart attacks), and abnormal enlargement of the heart. The spiritual equivalents are anger, giving in to temptation, and pride. Anger acts like a poison on the body, both physically and spiritually, and makes believers more vulnerable to the temptation to hurt others with their actions and words. Ephesians 4:31–32 instructs, “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.”

Every Christian is locked in a constant, intense war with demonic forces. Many of us become so intent on fighting the external spiritual war that we forget that much of our battle is not with external forces, but with our own mind and thoughts. James 1:14–16 tells us, “Each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. Don’t be deceived, my dear brothers and sisters.” Sin always begins in the mind. A sinner must first conceive and dwell on the sinful action before he actually carries it out. The first line of defense, therefore, must be to refuse to even contemplate a wrongful action. The apostle Paul tells us to take every thought captive, so that it conforms to the will of God (2 Corinthians 10:3–5).

Proverbs 16:18 tells us that pride leads to destruction. Proverbs 16:5, says, “Everyone proud in heart is an abomination to the Lord.” Pride was the first great sin of Satan, when he thought that he could be like God and incited one third of the angels to attempt a coup in heaven (Ezekiel 28:17). For this reason, Satan was cast from heaven. Satan also tempted Eve in the Garden of Eden by appealing to her ego. He said, “For God knows that when you eat from the forbidden tree your eyes will be opened, and you will be like God, knowing good and evil.” Eve desired to be as wise as God, so she capitulated to Satan’s advice to eat of the fruit of the tree. Pride was, therefore, the downfall of man, as well. Satan did not want man to obey God but to become his own god—determining for himself reality, meaning, and ethics. This satanic philosophy is the foundational philosophy of sorcery, secular humanism, and New Age mysticism.

Avoiding anger, pride, and temptation are also critical elements of guarding the heart. The apostle Paul instructs us, “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things” (Philippians 4:8). Dwelling on these things will help to build a guard fence around our hearts.

What is the human spirit?

The human spirit is the incorporeal part of man. The Bible says that the human spirit is the very breath of Almighty God and was breathed into man at the beginning of God’s creation: “Then the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7). It is the human spirit that gives us a consciousness of self and other remarkable, though limited, “God-like” qualities. The human spirit includes our intellect, emotions, fears, passions, and creativity. It is this spirit that provides us the unique ability to comprehend and understand (Job 32:8, 18).

The words spirit and breath are translations of the Hebrew word neshamah and the Greek word pneuma. The words mean “strong wind, blast, or inspiration.” Neshamah is the source of life that vitalizes humanity (Job 33:4). It is the intangible, unseen human spirit that governs man’s mental and emotional existence. The apostle Paul said, “Who among men knows the thoughts of a man except the man’s spirit within him?” (1 Corinthians 2:11). Upon death the “spirit returns back to God who gave it” (Ecclesiastes 12:7; see also Job 34:14-15; Psalm 104:29-30).

Every human being has a spirit, and it is distinct from the “spirit,” or life, of animals. God made man differently from the animals in that He created us “in the image of God” (Genesis 1:26-27). Therefore, man is able to think, feel, love, design, create, and enjoy music, humor, and art. And it is because of the human spirit that we have a “free will” that no other creature on earth has.

The human spirit was damaged in the fall. When Adam sinned, his ability to fellowship with God was broken; he did not die physically that day, but he died spiritually. Ever since, the human spirit has borne the effects of the fall. Before salvation, a person is characterized as spiritually “dead” (Ephesians 2:1-5; Colossians 2:13). A relationship with Christ revitalizes our spirits and renews us day by day (2 Corinthians 4:16).

Interestingly, just as the human spirit was divinely breathed into the first man, so the Holy Spirit was breathed into the first disciples in John 20:22: “And with that [Jesus] breathed on them and said, ‘Receive the Holy Spirit’” (Acts 2:38). Adam was made alive by the breath of God, and we, as “new creations” in Christ, are made spiritually alive by the “Breath of God,” the Holy Spirit (2 Corinthians 5:17; John 3:3; Romans 6:4). Upon our acceptance of Jesus Christ, the Holy Spirit of God joins with our own spirit in ways we cannot comprehend. The apostle John said, “This is how we know that we live in Him and He in us: He has given us of His Spirit” (1 John 4:13).

When we allow the Spirit of God to lead our lives, the “Spirit Himself testifies with our spirit that we are God’s children” (Romans 8:16). As children of God, we are no longer led by our own spirit but by God’s Spirit, who leads us to eternal life.

What does it mean to walk in the Spirit?

Believers have the indwelling Spirit of Christ, the Comforter who proceeds from the Father (John 15:26) “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, will bear witness about me”.

The Holy Spirit assists believers in prayer (Jude 1:20, “But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, and “intercedes for God’s people in accordance with the will of God” (Romans 8:27 And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God). He also leads the believer into righteousness and produces His fruit in those yielded to Him.

Galatians 5:16-18 (KJV)

16 This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.

17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

18 But if ye be led of the Spirit, ye are not under the law.   Believers are to submit to the will of God and walk in the Spirit.  

Galatians 5:22-23 (KJV)

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

23 Meekness, temperance: against such there is no law.

A “walk” in the Bible is often a metaphor for practical daily living. The Christian life is a journey, and we are to walk it—we are to make consistent forward progress. The biblical norm for all believers is that they walk in the Spirit: “If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25, KJV).

Romans 8:14 (KJV)

14 For as many as are led by the Spirit of God, they are the sons of God. In other words, the Spirit gave us life in the new birth, and we must continue to live, day by day, in the Spirit.

(John 3:6KJV), that which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

To walk in the Spirit means that we yield to His control, we follow His lead, and we allow Him to exert His influence over us. To walk in the Spirit is the opposite of resisting Him or grieving Him.  

Ephesians 4:30 (KJV)

30 And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.

In other words, the Spirit gave us life in the new birth and we must continue to live, day by day, in the Spirit.

 To walk in the Spirit means that we yield to His control, we follow His lead, and we allow Him to exert His influence over us. To walk in the Spirit is the opposite of resisting Him or grieving Him

Galatians 5 examines the work of the Holy Spirit in the believer. The context is freedom from the Law of Moses (Galatians 5:1).” Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage”.

Those who walk in the Spirit eagerly await by faith the righteousness for which they hope (verse 5, 5) “For we through the Spirit wait for the hope of righteousness by faith” and are free from the Law.”

(Verse 5, 18), But if ye be led of the Spirit, ye are not under the law. Also, those who walk in the Spirit “will not gratify the desires of the flesh”

 (Verse 5, 16), “This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh”. The flesh, our fallen nature under the power of sin, is in direct conflict with the Spirit.

(Verse5, 17), “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would”. When the flesh is in charge, the results are obvious.

(Galatians 5: 19–21 KJV) 

19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God). But when the Spirit is in control, He produces godly qualities within us, apart from the strictures of the Law.  But when the Spirit is in control, He produces godly qualities within us, apart from the strictures of the Law

(Verses 22–23 KJV)

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

23 Meekness, temperance: against such there is no law). Believers “have crucified the flesh with its passions and desires,” and now we walk in the Spirit.

24 And they that are Christ's have crucified the flesh with the affections and lusts.

25 And now we walk in the Spirit.  “If we live in the Spirit, let us also walk in the Spirit”.

Those who walk in the Spirit are united with Him and the bearers of the fruit the Spirit produces. Thus, those who walk in the Spirit walk in love; they live in love for God and for their fellow man. Those who walk in the Spirit walk in joy, they exhibit gladness in what God has done, is doing, and will do. Those who walk in the Spirit walk in peace; they live worry-free and refuse anxiety.

(Philippians 4:6KJV)                                                     

“Be careful for nothing; but in ever thing by prayer and supplication with thanksgiving let your requests be made known unto God”.

Those who walk in the Spirit walk in patience, they are known for having a “long fuse” and do not lose their temper. Those who walk in the Spirit walk in kindness; they show tender concern for the needs of others. Those who walk in the Spirit walk in goodness, their actions reflect virtue and holiness. Those who walk in the Spirit walk in faithfulness; they are steadfast in their trust of God and His Word. Those who walk in the Spirit walk in gentleness, their lives are characterized by humility, grace, and thankfulness to God. Those who walk in the Spirit walk in self-control, they display moderation, constraint, and the ability to say “no” to the flesh.

Those who walk in the Spirit rely on the Holy Spirit to guide them in thought, word, and deed.

(Romans 6:11–14 (KJV)

11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

14 For sin shall not have dominion over you: for ye are not under the law, but under grace.

They show forth daily, moment-by-moment holiness, just as Jesus did when, “full of the Holy Spirit, [He] left the Jordan and was led by the Spirit into the wilderness” to be tempted.

(Luke 4:1 4) And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness.

To walk in the Spirit is to be filled with the Spirit, and some results of the Spirit’s filling are thankfulness, singing, and joy.

(Ephesians 5:18–20 KJV) 

18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.

(Colossians 3:16 KJV), Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

The Spirit uses the Word of God “for teaching, rebuking, correcting and training in righteousness.

Those who walk in the Spirit follow the Spirit’s lead. They let the word of Christ dwell in [them] richly, and the Spirit uses the Word of God “for teaching, rebuking, correcting and training in righteousness”

2 Timothy 3:16 KJV, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness’. Their whole way of life is lived according to the rule of the gospel, as the Spirit moves them toward obedience. When we walk in the Spirit, we find that the sinful appetites of the flesh have no more dominion over us.

What is the difference between the soul and spirit of man?

The soul and the spirit are the two primary immaterial parts that Scripture ascribes to humanity. It can be confusing to attempt to discern the precise differences between the two. The word spirit refers only to the immaterial facet of humanity. Human beings have a spirit, but we are not spirits. However, in Scripture, only believers are said to be spiritually alive (1 Corinthians 2:11; Hebrews 4:12; James 2:26), while unbelievers are spiritually dead (Ephesians 2:1–5; Colossians 2:13). In Paul’s writing, the spiritual is pivotal to the life of the believer (1 Corinthians 2:14; 3:1; Ephesians 1:3; 5:19; Colossians 1:9; 3:16). The spirit is the element in humanity that gives us the ability to have an intimate relationship with God. Whenever the word spirit is used, it refers to the immaterial part of humanity that “connects” with God, who Himself is spirit (John 4:24).

The word soul can refer to both the immaterial and material aspects of humanity. Unlike human beings having a spirit, human beings are souls. In its most basic sense, the word soul means “life”; however, beyond this essential meaning, the Bible speaks of the soul in many contexts. One of these is in relation to humanity’s eagerness to sin (Luke 12:26). Human beings have a sinful nature, and our souls are tainted with sin. The soul, as the life essence of the body, is removed at the time of physical death (Genesis 35:18; Jeremiah 15:2). The soul, as with the spirit, is the center of many spiritual and emotional experiences (Job 30:25; Psalm 43:5; Jeremiah 13:17). The word soul can refer to the whole person, whether alive on earth or in the afterlife.

The soul and the spirit are connected, but separable (Hebrews 4:12). The soul is the essence of humanity’s being; it is who we are. The spirit is the immaterial part of humanity that connects with God.