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.
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. ...
If hell does exist, where is it—and can those who are there ever get out? Will those in hell leave hell at the time of the resurrection—or are they confined eternally to hell, so that they shall be unable to take part in the resurrection? It's . . .
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.
Death rides a ghastly pale horse and is accompanied by Hades. The Four Horsemen picture God's judgment due to man's rejection of His way of life.
The Parable of Lazarus and the Rich Man illustrates the resurrections from the dead and the Second Death. Martin Collins explains how knowing the time element hidden within the parable opens up the meaning of Christ's teaching.
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 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 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. . .
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 Grabbe, reminding us that the "last great day of the Feast" is not the Eighth Day, asserts that everything from John 8:1 through John 10:21 took place on the Eighth Day. A common theme of His teachings on that day revolved around light and . . .
Martin Collins, examining the scriptures proclaiming Jesus Christ as King of Kings and Lord of Lords, rehearses the horrible trial and crucifixion of Jesus Christ, a mockery of both Jewish and Roman justice, a trial which acquitted an innocent man, only to. . .
David Grabbe, focusing on the sign of Jonah, asserts that there is much more to it than the timing of three days and three nights in the belly of the great fish, debunking the nonsense of a Friday afternoon 'good' Friday to Sunday Morning "Easter". . .
John Ritenbaugh, on the opening chapter of Lamentations, Jerusalem, personified as a widow who has had to endure watching the destruction of her family, must also endure the mocking, derisive scorn from the captors. Although the United States, like Jerusal. . .
John Ritenbaugh marvels that human beings, having been given free moral agency, can accomplish what God had intended them to do all along. The apostle Peter, using the details of fulfilled prophecy (couched in David's psalms), convicts the crowd of their c. . .
John Ritenbaugh focuses upon the pouring out of water as a symbol of the pouring out of God's Holy Spirit during the Second Resurrection. The vast majority of people who have lived on this earth have never heard the true Gospel of God's Kingdom. God, not w. . .
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.
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