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What happens to the soul & spirit of unsaved people when they die? This refers to anyone who has not experienced spiritual regeneration through the gospel, which includes Old Testament saints. The Bible shows that the souls of these people go to (or went to) Sheol at the point of physical decease. Sheol corresponds to Hades. These souls will be resurrected from Sheol one day (Revelation 20:11-15), which is why Sheol/Hades is described as the "intermediate state" since it refers to the condition of unredeemed souls between physical death and later resurrection. So what's the state of souls in Sheol/Hades? Jesus' story of the rich man and Lazarus, if taken literal, suggests a conscious state where people either hang out in bliss with father Abraham or suffer constant fiery torment hoping for a mere drop of water for relief. SHEOL KNOW is an honest and thorough examination of the Scriptures to determine the precise nature of Sheol/Hades. Once you see what God's Word FULLY SAYS on the subject from Genesis to Revelation and not just a single tale that Jesus told, you'll see the truth and, as Jesus said, "the truth shall set you FREE."
Most evangelical Christians believe that those people who are not saved before they die will be punished in hell forever. But is this what the Bible truly teaches? Do Christians need to rethink their understanding of hell? In the late twentieth century, a growing number of evangelical theologians, biblical scholars, and philosophers began to reject the traditional doctrine of eternal conscious torment in hell in favor of a minority theological perspective called conditional immortality. This view contends that the unsaved are resurrected to face divine judgment, just as Christians have always believed, but due to the fact that immortality is only given to those who are in Christ, the unsaved do not exist forever in hell. Instead, they face the punishment of the "second death"--an end to their conscious existence. This volume brings together excerpts from a variety of well-respected evangelical thinkers, including John Stott, John Wenham, and E. Earl Ellis, as they articulate the biblical, theological, and philosophical arguments for conditionalism. These readings will give thoughtful Christians strong evidence that there are indeed compelling reasons for rethinking hell.
Hell is a hot topic! The Bible teaches that unredeemed people will stand before God on Judgment Day and those whose names are not found in the Book of Life will be cast into the lake of fire. The Bible calls this the "second death." What is the nature of this second death? Will these people suffer fiery torment forever and ever, as has been taught since the time of Augustine in the early 5th Century? Or will they be BURNED UP-literally destroyed forever with no hope of resurrection? And what about universalism, the idea that everyone will ultimately be saved? The author used to subscribe to the eternal torture doctrine until he honestly studied the Scriptures and discovered what they plainly teach on the subject-EVERLASTING DESTRUCTION. The biblical evidence is actually overwhelming! Read HELL KNOW and see for yourself. HELL KNOW has been a hit on the internet for years. This is the NEW REVISED EDITION (2016) with 26 pages of NEW MATERIAL.
The tale of the rich man and the beggar Lazarus is one of Jesus' most well known parables. It's also one of the most misunderstood sections of the Bible. What was Jesus trying to tell us through this parable? Was He explaining heaven and hell and the afterlife? Or was He trying to teach us something about how to live godly, generous lives? Read to find the answer! Inside this booklet: - The truth about the Rich Man and Lazarus - No one has ascended to Heaven - Was the Parable of the Rich Man and Lazarus a Real Story? - The state of the dead - The rich man in mental torment - The wicked will be completely burned up - Live a life of righteousness now
Bredenhof analyses the parable of Lazarus and the Rich Man (Luke 16:19-31) by examining its functions as a narrative, considering its persuasiveness as a rhetorical unit, and situating it within a Graeco-Roman and Jewish intertextual conversation on the themes of wealth and poverty, and authoritative revelation. The parable portrays the consequences of the rich man's failure to respond to the suffering of Lazarus. Bredenhof argues that the parable offers its audience a prospect for alternative outcomes, in response both to poverty and to a person who has risen from the dead. This prospect is particularly evident when the parable is read in anticipation of the ethical and theological concerns of Luke's second volume in Acts. Bredenhof asserts that reading within the context of Luke-Acts contributes to the understanding of Luke's purposes with this narrative. It is in Acts that his audience witnesses the parable's message about mercy being applied through charitable initiatives in the community of believers, while the Acts accounts of preaching and teaching demonstrate that a true reading of “Moses and the prophets” is inseparably joined to the believing acceptance of one risen from the dead. Through a re-reading of Luke 16:19-31 in its Luke-Acts context, its message is amplified and commended to the parable's audience for their response.
In dealing with this Scripture, and the subject of the so-called ""intermediate state,"" it is important that we should confine ourselves to the *Word of God, * and not go to Tradition. Yet, when nine out of ten believe what they have learned from Tradition, we have a thankless task, so far as pleasing man is concerned. We might give our own ideas as the employment's, etc., of the ""departed,"" and man would deal leniently with us. But let us only put *God's Revelation* against man's imagination, and then we shall be made to feel his wrath, and experience his opposition. -from *The Rich Man and Lazarus* In *The Rich Man and Lazarus, * Ethelbert William Bullinger offers his discussion of what happens to us after we die. Basing his analysis entirely on the words of the Bible-and not on ""Tradition,"" which he explains is cause only for great confusion-Bullinger explores what God actually reveals to us in Scripture concerning humanity in life, and in death, as well as the state and condition of the dead. First published in 1902, this work continues to inspire and enlighten readers of the Bible today. British clergyman ETHELBERT WILLIAM BULLINGER (1837-1913) was one of the most respected Bible scholars of the 19th century. He is author of numerous works including *Commentary on Revelation*, *Great Cloud of Witnesses*, and *How to Enjoy the Bible*.