All men have been subject to the fear of death, and it is something that we have to strive to overcome. But Christians have been freed in order to fear God.
Jesus Christ's approach to death should guide our view of death. He considered His death a work of God, not to be regarded with fear or hostility.
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.
While various religions and some philosophies suggest an afterlife of some sort, the fear of the unknown transforms death into a foreboding Grim Reaper.
The second death is an event beyond physical death. It disproves the traditional heaven-hell and immortal soul doctrines, yet demonstrates God's perfect justice.
God provides comfort, often through members of His church. We have a responsibility to comfort others with words of hope about the resurrection to eternal life.
The dangerous false belief of inherent immortal life has led to an acceleration of sin and the danger of eternal oblivion. Only God can give eternal life.
Having faced the perils of life with disturbing regularity, Paul was intimately acquainted with the certainty of death. He can provide us a positive example.
Since the church no longer keeps the Passover with the slaughter of a lamb, we miss important and poignant details that could enhance our observance.
For those who have submitted their lives to God, turning their lives around in repentance, there is no fear of the Second Death—eternal death in the Lake of Fire.
Ecclesiastes 7:1-4 highlight the Bible's attitude toward death, particularly its insistence that we allow the reality of death to change our approach to life.
The biblical city of Smyrna may be one that many know the least about. The city's name reveals the themes that the Head of the church wants us to understand.
In Psalm 116, the psalmist makes a remarkable statement. Near the end of this psalm of thanksgiving for God's deliverance from an untimely death, he says, "Precious in the sight of the LORD is the death of His saints."
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.
The frailty and brevity of this life are bitter truths, but they are realities that we must confront. Yet there is life beyond the grave, as Scripture shows.
What purpose does the Third Resurrection serve? Is it just so God can punish the incorrigible? Does it play a part in OUR salvation?
Christ's comment in Matthew 22:32 about "the God ... of the living" gives absolutely no mention about a place of the afterlife, but only a condition.
Jesus' well-known parable preaches the gospel of the Kingdom of God by revealing salvation, the resurrection to eternal life, and inheritance of His Kingdom on the earth. Martin Collins explains how.
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 . . .
For centuries, preachers have scared churchgoers with the image of a fiery hell where sinners spend eternity. But is such a place or state biblical?
Going to heaven is not scriptural. The soul is not immortal; it is equivalent to life. Mankind does not have a soul; he is a soul, subject to death.
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. ...
The way men and God look at time and life are very different. But if we come to understand God's perspective, we have a greater chance of living His way!
The resurrection of Jairus' daughter is one of Jesus' greatest miracles. Here Christ's curious actions in raising the girl from premature death are explained.
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.
Though it may sound pretentious or even blasphemous, God's Word shows that we will become literal offspring of the Eternal God, sharing His name and nature.
The Parable of Lazarus and the Rich Man is often held up as proof of the torments of an ever-burning hell. However, the rest of Scripture gives a clearer picture.
John Ritenbaugh, reiterating that the adjective preternatural refers to 1.) something beyond nature and to 2.) something well-planned in advance, maintains that God intended the majority of human beings to be saved. When we measure the ripple effect of all. . .
John Ritenbaugh, reiterating that the entire world is under the sway of Satan the devil (I John 5:19, Revelation 12:9, Ephesians 2:1-3), warns us to analyze and evaluate everything that enters our minds from the contaminated, mendacious media sources, medi. . .
Richard Ritenbaugh, reflecting on the bloodiest battle ever fought on American soil, the Battle of Gettysburg, focuses upon the turning point of the third day, a time when the retreating Union forces, aided by significant errors made by the Confederate for. . .
John Ritenbaugh, reflecting upon Jesus' reluctance to go immediately to Lazarus, suggests that He intended to impress upon His close friends, Mary and Martha, the gravity of sin's consequences. The example also forcefully illustrates that Jesus (reflecting. . .
When Satan confronted Adam and Eve, he fed them three heresies that Gnosticism incorporated into its parasitic philosophy and way of life.
In this Last Great Day sermon Richard Ritenbaugh asserts that the Lake of Fire (Second Death or Third Resurrection), dreadful as it initially appears, produces both immediate as well as ultimate benefits or good. As a deterrent against sin, the Lake of Fir. . .
Richard Ritenbaugh detects a massive inconsistency in the persistently saccharine assessment of Jesus as meek and mild, ignoring His wrath, while at the same time teaching the concept of an ever-burning Hell. God's wrath is measured and just, not excessive. . .
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. . .
Martin Collins, examining Jesus' purposeful delay in going to Lazarus' side as His friend succumbed to death, reminds us that 1) God's delays are always motivated by love, 2) His delayed help always comes at the right time, and 3) God's best help is never . . .
Martin Collins, focusing on the resurrection of Lazarus, examines its impact on Martha, Lazarus, Mary, the Disciples, and on us as well. Christ gently reprimanded Martha for focusing on her own goals, feeling unappreciated and neglected when others did not. . .