Bible Articles on the Topic of Kill the soul

The following articles have been compiled and indexed by inWORD Bible software.

Adam’s Sentence “Dust Thou Art"

The sentence passed on Adam is in full accord with the record of his creation from the dust:

Admissions: “Immortal Soul” UnBiblical

When we turn to works of reference by the learned expositors of the immortal soul theory, we see ... most of them make no attempt to conceal the fact that scriptural teaching and popular theology are very different regarding the meaning of “soul.”

Most Frequently Quoted

As in the Old [Testament], so in the New [Testament]: there are a few passages where the use of the word “soul” could possibly be made to fit with the immortal soul idea. There are none, of course, that prove or even support this idea — that would be impossible as we can see from the basic meaning and general use of the word — but there are some where it could be read in if the rest is ignored.

Nephesh First Used of Animals, Then Men

The first four occurrences of the word “nephesh” relate exclusively to animals. That is a good fact to start with and to remember. A good foundation. Let us get them firmly in our mind:

Souls Subject to Death

What is the soul’s relation to death?

Bible Basics: Hell

The popular conception of hell is of a place of punishment for wicked “immortal souls” straight after death, or the place of torment for those who are rejected at the judgment. It is our conviction that the Bible teaches that hell is the grave, where all men go at death.

Notes on Hele

Much has been written on that small word that is used in combination with the words “conceal” and “reveal.” Disputes still arise from time to time among some...about the word, especially its pronunciation. Some say it should be pronounced “heel” to rhyme with “meal,” while others say it should be pronounced “hail” to rhyme with “mail.” Then there is an opinion that whatever we say, it is still a matter of speculation. After all, none of us lived in the days when it was used in its original sense. Another opinion is that we have a pretty good idea as to what English words sounded like then. The purpose here is to provide brief notes on that small but controversial word.

Two Hells? Gehenna Contrasted With Sheol/Hades

The Old Testament is often quoted in the New, but it is an indisputable fact, that though quoted by our Lord, when speaking about hell or Gehenna, it is not quoted to show that hell was a place of eternal misery, but in reference to temporal punishment. Indeed, it was impossible for him or his apostles to quote the Old Testament for such a purpose; for we have seen, from Dr. Campbell and others, that it did not [provide] them anything to quote.

Tartarus Real?

1st. Was the Tartarus in the heathen Hades real, or was it fictitious? This question ought to be fully examined; for if it was fictitious, the mere fancy of the poets, Mr. Stuart’s hell is built on the sand. But he is so confident it was a reality, he says, “That in the heathen, Hades was a Tartarus, a place of punishment and suffering, is too well known to need illustration and proof on the present occasion.” We are surprised that he should take this bold ground, for we shall show from his own statements that the heathen Tartarus was a mere fiction. Sorry are we to think he should allege our Lord in this passage [Luke 16:19-29] sanctioned a heathen fable for truth. That Tartarus was a mere heathen fable, and had its origin in heathenism, we shall now show.

The Gehenna Controversy: Any Severe Punishment

That the term Gehenna, in the New Testament, designates punishment, all admit, but the question is, What is that punishment?

The Gehenna Controversy: Destroy Both Soul and Body

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. (Matthew 10:28)

The Gehenna Controversy: Facts Stated Respecting Gehenna

Facts stated respecting Gehenna, showing that it does not express a place of endless punishment in the New Testament.

The Gehenna Controversy: Never Shall Be Quenched

And if thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands to go into hell (Gehenna), into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off; it is better for thee to enter halt into life, than having two feet to be cast into hell (Gehenna), into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out; it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell (Gehenna) fire; where their worm dieth not, and the fire is not quenched. (Mark 9:43-49)

The Gehenna Controversy: Set On Fire Of Hell

And the tongue is a fire, a world of iniquity; so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell (Gehenna). (James 3:6)

Two Courts

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. (Matthew 5:22)

What Did Peter Mean By Tartarus?

For if God spared not the angels that sinned, but cast them down to hell (Tartarosas), and delivered them into chains of darkness, to be reserved unto judgment. (2 Peter 2:4)

The Village Tax Collector Died (Yerushalmi Hagigah Version)

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus... (Luke 16:19-20)

Why is Hadēs Translated as “Hell”?

Question: In Matthew 16:18 (KJV), it is written,

The Soul Compared: KJV and NIV

Below are all of the instances where the English word “soul” occurs in the Old Testament as found in the King James Version of the Bible. For each occurrence, the same passage from the 1984 edition of the New International Version is shown for the sake of comparison.

Luke Viewed This As A Parable

“There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus...” (Luke 16:19-20)

Rashi’s Version of the “Reversal of Fate” Folk-Tale

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus... (Luke 16:19-20)

Seven Jewish Versions of the Reversal of Fate Folk-Tale

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus... (Luke 16:19-20)

The Great Salvation: Cannot Kill The Soul

“And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.” (Matthew 10:28)

Elijah Restores the Soul of the Child

“And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child’s soul come into him again.” (1 Kings 17:21)

Departure of the Soul

“And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni...” (Genesis 35:18)

The Great Salvation: Stephen’s Dying Prayer

“And as they were stoning Stephen, he prayed, ‘Lord Jesus, receive my spirit.’” (Acts 7:59)

The Great Salvation: The Rich Man and Lazarus

In the parable of the rich man and Lazarus, recorded in Luke 16:19-31, the believer in disembodied existence after death in torture or happiness — “heaven or hell” — thinks he finds positive proof of his theory. It is with this passage of Scripture the same as with the few others that seem, superficially viewed, to sustain the popular dogmas. There are preconceived notions that cause readers to read into the Scriptures what is in their minds but what is not in the texts themselves. Instead of reading the words of the text there is a reading “between the lines”. To avoid this mistake — a mistake that many make unconsciously — it is necessary to have in mind the general teachings of the Scriptures upon the subjects involved. One with the popular theory of the nature of man and the state of the dead in his mind will read into this parable “immortal soul” and “never-dying spirit,” without perceiving that no such words are there. “The rich man died,” they will read in their minds, “The body of the rich man died.” “In hell he lifted up his eyes” to them is, “In hell his immortal soul lifted up it’s eyes,” forgetting that their theory says the soul is immaterial without parts, and therefore has no eyes to “lift up”. Throughout the entire parable there is this same reading in of terms and phrases that are only in the mind of the reader, and thus a false conclusion is reached by a false method of reading. If it were remembered that “immortal soul” is a phrase of pagan invention and not found in the Bible the folly of supplying it in the text would be seen. With the Scripture definition of death in the mind and Platonic fiction out of the mind the words, “The rich man died” and “The beggar died,” would be accepted in harmony with the fact that when a man dies “his breath goes forth, he returneth to his earth and in that very day his thoughts perish” (Psalms 146:4) and “the dead know not anything” (Ecclesiastes 9:5)

The Great Salvation: The Souls Under The Altar

“When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne; they cried out with a loud voice, ‘O Sovereign Lord, holy and true, how long before thou wilt judge and avenge our blood on those who dwell upon the earth?’” (Revelation 6:9-10)

The Great Salvation: The Spirit Shall Return

“Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.” (Ecclesiastes 12:7)

The Great Salvation: The Spirits In Prison

For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit; in which he went and preached to the spirits in prison who formerly did not obey, when God’s patience waited in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. (1 Peter 3:18-20)

Man, His Origin and Nature

In dealing with the question of man’s redemption, we must, necessarily, consider the question of his origin and nature; and in doing this we are quite conscious of having much prejudice to contend with. There is a popular side to this question, and it has bred and fostered a sensitiveness which makes the task of reducing it to reason and subjecting it to the light of scripture quite a difficult one. He who would undertake to call in question the popular view must not hope to escape the suspicion of being a troubler, bent upon “turning the world upside down.”

The Village Tax Collector Died (Yerushalmi Sanhedrin Version)

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus... (Luke 16:19-20)

Longing to Put on Our Heavenly Dwelling

“For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven...” (2 Corinthians 5:2)

Parable or Literal Narrative

The account of the rich man and Lazarus (Luke 16:19-31) is the principal stronghold of the popular belief [in the immortality of the soul and a conscious intermediate state]. It is brought forward with great confidence on every occasion on which the popular belief is assailed. A little consideration, however, will reveal its unsuitability to the purpose for which it is used. We must first realise, if we can, the nature of the passage of Scripture in question. It is either a literal narrative or a parable. If it is a literal narrative-that is, an account of things that actually happened, given by Christ as a guide to our conception of the “disembodied” state-then it is perfectly legitimate to bring it forward in confutation of the view advanced in this lecture. But in that case it would not only upset that view, but it would upset the popular view also, and establish the view that was entertained by the Pharisees, to whom the parable was addressed; for it will be found on investigation that it is the tradition of the Pharisees that forms the basis of the parable; a tradition which clashes with the popular theory of the death state in many particulars.

Paul Wants to be Clothed with the Eternal House from Heaven

“For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” (2 Corinthians 5:1)

Sheol: The Old Testament Consensus

There were 400 silent years – a gap between the closing of the Old Testament prophets and the writing of the New Testament. During this time the doctrine of the intermediate state (that state between death and the resurrection) underwent a sort of evolution. Jews became immersed in pagan communities which held to the doctrine made popular by Greek philosophy: the immortality of the soul.

The Campaign to Eliminate Hell

Hell isn’t as popular as it used to be.

Rich Man and Lazarus: An Intermediate State?

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 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.

The Worm and the Fire

Do not Jesus’ words about the possibility of going into Gehenna, “where the worm does not die and the fire is not quenched” show that hell is a place of unending conscious torment? (Mark 9:43-48).

English Etymology of Hell

hell (n.) also Hell, Old English hel, helle, “nether world, abode of the dead, infernal regions, place of torment for the wicked after death,” from Proto-Germanic *haljo “the underworld” (source also of Old Frisian helle, Old Saxon hellia, Dutch hel, Old Norse hel, German Hölle, Gothic halja “hell”). Literally “concealed place” (compare Old Norse hellir “cave, cavern”), from PIE root *kel-(1) “to cover, conceal, save.”

Hell-bent

In December 2013, a hoax began circulating on the internet claiming that Pope Francis had called a Third Vatican Council that, among other things, purged a literal hell from Catholic doctrine. ‘This doctrine is incompatible with the infinite love of God,’ Francis purportedly said. ‘God seeks not to condemn but only to embrace… Hell is merely a metaphor for the isolated soul, which like all souls ultimately will be united in love with God.’ The piece quickly went viral on Facebook and other social media platforms – minus the element of parody. The remarks did not seem too out of line with the new Pope’s own attitude of embrace over condemnation.

Immortality of the Soul: Difficulties to Consider

Those who embrace a belief in the existence of immortal souls (a conscious, immortal essence) should consider the implications of such a belief. It is very common for Christians (and non-Christians) to believe that within all humans exists something which cannot die and which survives death in a conscious state outside the body. Those who embrace such a view should stop to consider some of the “difficulties” that arise if in fact all humans have such immortal souls. These difficulties include:

The Immortality of the Soul

It is becoming recognised that the doctrine that the soul of man is inherently immortal has intruded into the realm of beliefs supposed to be Biblical. The doctrine has, at times, crept in by the back door, or, at other times, been brought in with great pomp by philosophers as an aid to revelation. The history of this process has been carefully sifted, and the various forms assumed by the doctrine have been criticized by C. H. Moore, of Harvard University, in “Ancient Beliefs in the Immortality of the Soul with some account of their influence on later views.”¹ On the nature of the “soul” and the duration of its future existence, ordinary men have held, and still hold, the most divergent and the vaguest views. It is important, therefore, that we should know whence the beliefs we hold have emanated and what changes have occurred in them during the period of transmission.

Understanding the Bible: The Hell of the Bible

For centuries clergymen and ecclesiastical leaders have pictured in gory detail the sufferings of the wicked and unbelievers in hell. Some have pictured hell as a sort of everlasting incinerator where the fire burns continually but does not consume. Evangelical ministers have preached that God, whom they believe to be a God of justice and infinite wisdom, condemns millions to this flaming torture from which there is no escape.

That Something Called Self: Where is the I in Myself?

A continuation of the comments, critical and helpful, by our late colleague and friend Philip Wale, on the book THE GOSPEL OF THE HEREAFTER by J. Paterson Smyth, D.D., LL.D., Litt.D., D.C.L.

The Rich Man and Lazarus: The Truth Versus Pharisaic Tradition

On more than one occasion Jesus pronounced woe on the Pharisees and said, “How shall ye escape the condemnation of Gehenna?”¹ He told them that they would see Abraham, Isaac and Jacob in the kingdom of God, and they themselves would be cast out.² Then the poor disciples of Christ would be exalted to a place in that kingdom: “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.”³ All this was plain language. But Jesus wished to tell the Pharisees that it was possible for them to escape that doom, by repentance, and by giving heed to Moses and the prophets. So he pictures the future as they supposed it. He takes one of their own traditions which was current at the time, and makes Dives represent the Pharisee class, and Lazarus the poor disciples. He does this so that he can put into the mouth of Abraham words which condemn the Pharisee for giving heed to the traditions of men and neglecting to heed Moses and the prophets. The whole point of Abraham’s rebuke was, “If they hear not Moses and the prophets, neither will they be persuaded if one rise from the dead.”⁴ The “story” was not invented by Jesus. It occurs in several forms in the Jewish Talmud where the persons depicted are represented as speaking to each other. The great gulf which none can pass over; the flame; the torment; all these are part and parcel of the Talmud story, which Jesus took and turned upon the sneering Pharisees.

"Hades” in the Contemporary Greek World

Question: If the translators of the Septuagint considered that “Hades” was a fair representation of the Hebrew word “Sheol,” is it true, in view of the universal application of “Hades” in the contemporary Greek world, to means “the grave”?

Hell, A Final Word: The Surprising Truths I Found in the Bible

Hell: A Final Word by Edward W. Fudge, is a very exciting book to review since the movie Hell and Mr. Fudge could be so great with potential to ignite real Scriptural investigation. Hell and Mr. Fudge, A Little Story About a Big Lie is a full length movie predicated on this book and his previous ones. Please see the trailer of the movie at hellandmrfudge.com. The aim of the producers (and of the book’s author) is to enlarge the conversation; to cause people to stop and consider why we believe what we do and to alert them to the abysmal lack of support for commonly held beliefs. This movie will provide a most excellent talking point for speaking to neighbors and friends. (“Have you seen/read the new movie/book about hell?”) What a gift that the subject is so boldly on the table now. I was a guest at an Ethics class at the University of Southern Indiana recently and spoke to an atheist who had given a presentation against Christianity the previous evening. One of his severest criticisms of the Christian faith is its doctrine of everlasting torment. He was relieved to hear that there are Christians who do not believe in that eternal torture. Hell and Mr. Fudge was recently shown in Nashville and a viewer had this to say:

Justin Martyr’s History of Hell

What the early church really believed about the immortality of the soul, “hellfire” and its relevance to today, from the life of Justin Martyr. Who Was Justin Martyr?

The Soul of Man

One of our local vicars is a member of the Labour party, and the group to which he belongs is very much alive to the value of propaganda. One form of their activity is the staging of debates on all kinds of social and political problems. These are advertised in the Press, and no doubt attract audiences interested in such subjects. When, however, a debate was advertised on the unusual subject, “Is there inherent immortality?” in which the vicar was to take the affirmative side, at least one member of the public thought that an opportunity was afforded of hearing a discussion on a subject of some importance, and perhaps of letting fall a word in season from the aspect of Bible study advocated in The Testimony.

Hell and the Devil from a Jewish Point of View

Commenting on the decision of the Dean of Arches (that the denial either of the eternity of punishment, or of the personality of the evil one, is sufficient to justify a clergyman in refusing the “Holy Communion” to a parishioner), the Jewish Chronicle says, “We Jews may congratulate ourselves upon the different reading of our own Scriptures. Our God is mercy itself. He inflicts punishment for the expiation of sin, not from revenge. With the expiation of the sin the punishment ceases. The object is attained, why continue the torture? Further, what else is the belief in God and Satan, but the belief of the ancient Persians in Ormunzd and Ahriman, the former the god of light and all that is good, and the more powerful of the two; the latter the god of darkness and evil. Surely the name does not make the difference. Yet the God of Israel declared, ‘I form the light and create the darkness; I make peace and create evil. I, the Lord, do all these things.’ Here we alight upon another of the errors of Christianity, which even as it personified the Spirit of Holiness, transforming this abstract noun into the Holy Ghost and the memra ( ארממ ) of the Targum; the logos of Philon into the Son of God, so it took a mere figure of speech—a poetic abstraction called the adversary—Satan—for a real being, converted him into a kind of rival god, always fighting with the second person of the Deity, just as Ahriman is constantly in antagonism with Ormunzd. Has a Jew not occasion to thank God for having been born in a community free from these darkening and mischievous errors?”

When Are The Righteous Rewarded?

And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:42-43)

Hell and Mr. Fudge

An eccentric stranger hires Edward Fudge for a bizarre project: He wants Fudge to investigate Hell.

Word Study: Nephesh (Soul)

This is the penultimate installment of the Shema word study series. This video explores the Hebrew word “nephesh” that unfortunatley often gets translated as “soul” in almost all versions of the English Bible. While the English word “soul” usually refers to a non-material essence of a human that according to Greek philosophy is believed to survive after death, “nephesh” means something different. It is referring to humans as living, breathing, physical beings, or just to life itself. Prepare to be surprised at the biblical meaning of this fascinating word!

Ancient Ideas about the Afterlife

Egyptian: At death, the soul goes to the kingdom of the dead where it must recite secret formulae from the Book of the Dead. Judgment involves the demon Ammit devouring an unworthy soul, whereas the good would live on in the Fields of Yalu and accompany the sun on its daily ride. Only those who could secure embalming and a sarcophagus had a way into the afterlife.

Hades

Hades (/ˈheɪdiːz/; from Ancient Greek Ἅιδης/ᾍδης) was the ancient Greek god of the underworld. Eventually, the god’s name came to designate the abode of the dead. In Greek mythology, Hades is the oldest male child of Cronus and Rhea considering the order of birth from the mother, or the youngest, considering the regurgitation by the father. The latter view is attested in Poseidon’s speech in the Iliad.[1] According to myth, he and his brothers Zeus and Poseidon defeated the Titans and claimed rulership over the cosmos, ruling the underworld, air, and sea, respectively; the solid earth, long the province of Gaia, was available to all three concurrently.

Sheol

She'ol (SHEE-ohl or SHEE-əl; Hebrew שְׁאוֹל Šʾôl), translated as “grave,” “pit,” or “abode of the dead,” is the Hebrew term for the place of the dead, the common grave of humans of the Old Testament/Hebrew Scriptures. It is a place of darkness to which all the dead go, both the righteous and the unrighteous, regardless of the moral choices made in life, a place of stillness and darkness cut off from life and from the Hebrew god(s).[1]

Wrested Scriptures: Stephen’s Spirit (Acts 7:59-60)

“And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.”

Wrested Scriptures: The Rich Man and Lazarus

This is a stock passage cited by many religious groups to prove that souls of the departed go to torment in hell or bliss in heaven.

Egyptian Folk Tale

An Egyptian folk tale, to which attention was drawn by H[ugo] Gressmann, tells the story of an Egyptian who was reincarnated after his death as Si-Osiris, the miraculous son of a childless couple. When his ‘father’ one day remarked on how a rich man had had a sumptuous funeral while a poor man had been simply buried, Si-Osiris took him to Amnte, the land of the dead, where he was able to see the rich man in torment and the poor man in luxury. The explanation is added that the good deeds of the poor man had outweighed his evil deeds, but the opposite was true of the rich man. The general motif of this story found its way into Jewish lore, and it is attested in some seven versions, the earliest of which concerns a poor scholar and the rich publican, Bar Ma’jan... Because of his one good deed Bar Ma’jan had a great funeral, but the poor scholar had a simple burial. One of the scholar’s friends, however, had a dream in which he saw the poor man after his death in paradisial gardens beside flowing streams, while the publican was standing on the bank of the river but unable to reach the water. Thus the scholar receive no reward in this life, in order that he might have a full reward in the next, while the publican received his reward for his one good deed in this world, so that he might have no reward in the next. It is clear that Jesus’ parable bears some relation to this folk tale.

The Rich Man and Lazarus Parable

The imagery of the parable is borrowed from the opinions of the heathen concerning Hades, or the invisible world, the state of the dead-which the Jews, in the time of the Saviour’s ministry had in part imbibed. There is sufficient evidence, both internal and external, to prove that the passage is a parable.

Wrested Scriptures: Fire Not Quenched (Mark 9:43-48)

“The fire is not quenched.”

Wrested Scriptures: Matthew 10:28

“And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”

Wrested Scriptures: Into Everlasting Punishment (Matthew 25:46)

“And these shall go away into everlasting punishment.”

Wrested Scriptures: Cast into the Lake of Fire

“These both were cast alive into a lake of fire burning with brimstone.”

Gift of Life: The Doctrine of Conditional Immortality

In 2015, Adventist pastor Jefferson Vann created a series of brief, 4-minute long audio commentaries on the doctrine of conditional immortality. He titled the series: Gift of Life. In the audio link below one will find a compilation of all 23 Gift of Life segments, in the order that they originally appeared.The segments include:

Hell-bent

Christian ideas about the afterlife drew from and expanded on ancient traditions that conceived of the afterlife as a single, neutral zone where everyone ended up, regardless of their behaviour in this life. The ancient Jews had no concept of ‘heaven’ as a place of rewards, or ‘hell’ as a place of punishment, but instead held that all humans went to a shadowy and monotonous afterlife after death: Sheol. Rewards and punishments accrued to people in this life, not in the life to come. Similarly, the ancient Greeks believed that everyone went to the lethargic and gloomy underworld of Hades.

Heaven and Hell

In this episode, Tim Mackie explores the popular misunderstandings and distortions of the concepts of heaven and hell in Western culture. This will help us rediscover what the Scriptures are actually trying to say. This is really just an effort to clear the ground and help people rebuild these concepts. Tim starts on page 1 of the Bible and work through the first 3 chapters, looking at the themes of life, death, the grave, eternal life, and eternal death, etc.

The Truth About Heaven

Pastor Steve Taylor shares with a truth that many Christians are coming to realize: that at death Christians are unconscious until the resurrection when Jesus returns to establish God’s kingdom on the earth. Steve draws not only from decades of Bible study, but also from his vast experience in ministry as he has counseled with those who have lost loved ones. Listen in to hear what the Bible really says about the afterlife.

The Truth About Hell

Most Christians believe that hell is the place that one goes to immediately at death if he or she is unsaved. In hell a person is supposedly tormented without relief, not for ten, twenty, or thirty years, nor even for a million years, but for all of eternity. This grotesque mythology has grown out of exaggerations by people like Dante whose imaginations, no doubt, got the better of their exegetical powers.

The History of Hell

In this show John Roller articulates with lucidity the shift from the biblical notion of annihilation to the pagan mythology of eternal torment. From the earliest days Christians believed that at death one was asleep until the resurrection when Jesus returned to establish his kingdom. Only then would hell exist as a means by which God would destroy the wicked and rebellious. However, through the late second century influence of Athenagoras of Athens, Clement of Alexandria, and Tertullian of Carthage, the hell doctrine combined withe the Greek philosophic idea that souls are immortal into the grotesque abomination that is so popular today. Listen as how the history of hell underwent a remarkable shift in the second century.

Objections to Conditional Immortality

In this episode, David Burge presents a positive case for the doctrine of conditional immortality (the belief that dead people are asleep until the resurrection at the return of Christ). More than half a dozen difficult verses, which are often used to support the belief in the existence of immortal souls, are discussed and explained in detail, showing where frequent misunderstanding often arises. The verses which are discussed include:

Eternal Fire: Burn it Up

Dr. Edward Fudge joins a discussion on annihilation (aka “conditional immortality”), presenting the doctrine, which is gaining popularity, as an alternative to the traditional view of an everlasting, fire-burning hell.

Nephesh Soul

Kill the soul

Christian mortalism

Christian mortalism incorporates the belief that the human soul is not naturally immortal; and may include the belief that the soul is uncomprehending during the time between bodily death and Judgment Day resurrection, known as the intermediate state. “Soul sleep” is an often pejorative term so the more neutral term “materialism” was also used in the nineteenth century, and “Christian mortalism” since the 1970s.