Where was Yahshua for the Three Days Before He was Risen?

[Mr. M]

You asked "why would you assume that angels carried Lazarus to Hades? I did not!

The questionable assumption is that all the heart of the earth is a place of torment.
All who die return to the earth until the resurrection.
1 Kings 2:
1 Now the days of David drew near that he should die, and he charged Solomon his son, saying:
2 I go the way of all the earth; be strong, therefore, and prove yourself a man.

How did this conversation take place, if Abraham's bosom is not found in the heart of the earth?
If the term Hades is reserved for the place of torment, that's fine, but Lazarus still had to be
interned in the heart of the earth until the resurrection. Or do you think that the rich ruler
was seeing into some heavenly place? Interesting. That would be torment enough if the dead
in Hades could see Heaven.

So, you malign the discussion by misrepresenting my statements. No wonder you
are unable to receive the points I am making. You reshape them into something
you can dispute. You have done this so many times!

 

[Freedm]

The "heart of the earth" is the tomb. His body remained in it. His spirit went into the dwelling place of souls:

1Pe 3:19 By which also he went and preached unto the spirits in prison;

Jesus didn't have a spirit. He became a spirit when he was resurrected. Nobody has a spirit. We are made of dust, and that is all.

As for 1 Peter 3:19; that is a misunderstood verse. Notice it says "by which". This is key. It's referring to his resurrection. It is by his resurrection that he saved the spirits in prison. And "those spirits in prison" refers to all those people who had died prior to Jesus' resurrection and were sleeping in the dust. That dust was their prison in the sense that they would always remain there were it not for Jesus' resurrection, but now by his resurrection, they too were able to be resurrected as spirits and live forever.

Peter is making the point that even those who had never heard the name of Jesus, because they lived prior, can be saved through Jesus' resurrection. It's not just a privilege for us lucky ones who lived afterwards. King David and Moses and Noah and all the other names from the old testament who had been sleeping in the dust for centuries, now also can take part in the resurrection because Jesus was resurrected.

 

[HARK!]

The rich ruler was in Hades, yet he saw and spoke to Abraham.

Well 16:28 seems to indicate that Sheol has not yet been cast into the lake of fire:

(CLV) Lk 16:28
for I have five brothers, so that he may be certifying to them, lest they also may be coming into this place of torment.'

However the flame in Luke 16:24 still presents questions.

 

[HARK!]

You asked "why would you assume that angels carried Lazarus to Hades? I did not!

(CLV) Lk 16:22
Now the poor man came to die and he is carried away by the messengers into Abraham's bosom. Now the rich man also died, and was entombed.

If we go back and read what you actually wrote; maybe we can straighten this out.

Post #17

Here is my question:

Where in any of this does it say that Abraham's Bosom, is in the heart of the earth?

Here is your response:

"Abraham's bosom"-a place of comfort in the heart of the earth.
Luke 16:
22 So it was that the beggar died, and was carried by the angels to Abraham’s bosom.
The rich man also died and was buried.
23 And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and
Lazarus in his bosom.

 

[HARK!]

Jesus didn't have a spirit. He became a spirit when he was resurrected. Nobody has a spirit. We are made of dust, and that is all.

John 3:34 CJB

34 because the one whom God sent speaks God's words. For God does not give him the Spirit in limited degree --

 

[Mr. M]

Well 16:28 seems to indicate that Sheol has not yet been cast into the lake of fire:

(CLV) Lk 16:28
for I have five brothers, so that he may be certifying to them, lest they also may be coming into this place of torment.'

However the flame in Luke 16:24 still presents questions.

Sure. I made no mention of the lake of fire. I do not consider Hades=lake of fire.
I am not sure why you are bringing it into the conversation.
Once again, I will be simple. Conversation takes place in "the heart of the earth", Lazarus
is in "a place of comfort", the rich ruler in "a place of torment", to assume that this is a
reference to the lake of fire in Revelation is just that, an assumption, which I am not making
and would prefer to leave that to eschatology, for we are not there. We are in the afterlife
"at that time".
For simplicity, let's call it the time that the Lord walked the earth, since He is providing
the narrative.
Lazarus remains silent during the conversation, but clearly has access to water, which is cool.
This is before the resurrection and the second coming, for there is nothing in the narrative
to suggest otherwise. Since the crucifixion and the Lord's visit, this situation may be different.
But those "who sleep" as Paul puts it, await the resurrection. We should not get involved in
"first or second resurrection", as that is also eschatology, and the thread is about 3 days,
prior to the resurrection and the ascension. Where was Yeshua? The heart of the earth.
How do we know? He said so. You quoted Him in post #1 of OP. That's all.

 

[Mr. M]

(CLV) Lk 16:22
Now the poor man came to die and he is carried away by the messengers into Abraham's bosom. Now the rich man also died, and was entombed.

If we go back and read what you actually wrote; maybe we can straighten this out.

Post #17

Here is my question:



Here is your response:

Exactly. The conversation takes place in "the heart of the earth". Rich ruler in a place
of torment called Hades. Lazarus in a place of comfort called "Abraham's bosom".
Simple. I placed Abraham's bosom in the heart of the earth, because that is where
the dead go, even Yeshua. Clearly, there is a varied topography there, for there is
both a place of torment and comfort. I am deriving my conclusions from the narrative
provided by Yeshua, not Wikipedia, or any other theological or academic document.
Where did Yeshua go for 3 days???

 

[BobRyan]

(CLV) Lk 23:43
And Jesus said to him, "Verily, to you am I saying today, with Me shall you be in paradise."

How do you suppose that it was fulfilled?

John 20 says Jesus had not gone to heaven/paradise between the cross and the resurrection

40 But the other answered, and rebuking him said, “Do you not even fear God, since you are under the same sentence of condemnation? 41 And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong.” 42 And he was saying, “Jesus, remember me when You come in Your kingdom!” 43 And He said to him, “Truly I say to you today you shall be with Me in Paradise.” (NASB 1955)

“Truly I say to you today you shall be with Me in Paradise.”
becomes
“Truly I say to you today you shall be with Me in Paradise.”

So then we see in John 20 "I have not yet ascended to the Father" - had not gone to paradise.

Now here is a rhetorical question: Is the heart of the earth paradise?

Rev 2 tells us Paradise is where the Tree of Life is
Rev 22 tells us that the tree of life is where the throne of God is

2 Cor 12 says Paradise is in the third heaven
2 I know a man in Christ who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 3 And I know how such a man—whether in the body or apart from the body I do not know, God knows— 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak.

Now this is pretty handy because there are not a zillion texts giving us location information about paradise --- there is only 3

 

[BobRyan]

Well 16:28 seems to indicate that Sheol has not yet been cast into the lake of fire:

(CLV) Lk 16:28
for I have five brothers, so that he may be certifying to them, lest they also may be coming into this place of torment.'

However the flame in Luke 16:24 still presents questions.

That's a parable - as R.C. Sproul and many Bible commentaries point out.

1. Abraham is in charge of all the saints in heaven
2. Prayers to the dead
3. No appeal to God

a parable as noticed by

R.C Sproul, Burton Coffman, Matthew Henry , Albert Barnes and others

 

[HARK!]

That's a parable

That thought had crossed my mind; but I'm not committed to it.

 

[Paul4JC]

(CLV) Jb 34:14
If He places it in His heart concerning him, He can gather back His spirit (ruach) and His breath (neshama) to Himself;

(CLV) Jb 34:15
All flesh would breathe its last together, And humanity would return onto the soil.

(CLV) Num 16:33
So they descended, they and all who belonged to them, alive to the unseen (sheol); and the earth covered over them, and they perished from the midst of the assembly.

(CLV) Ec 12:7
And the soil returns onto the earth just as it was, And the spirit (ruach), it returns to the One, Elohim, Who gave it.

Yes.

From 1Pe 3:18b, and 1Ti 3:16 it could be debated that he went in his Ruach (Spirit) to the underworld and returned to the tomb on the third day with his Spirit (Ruach) to raise his body aka resurrection.

[Eph 4:9-10 NASB95] 9 (Now this [expression,] "He ascended," what does it mean except that He also had descended into the lower parts of the earth? 10 He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.)

I believe he descended under the earth in triumph and took the keys, having total ownership, of death and hades.(Rev 1:18)

[Phl 2:10 NIV] 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,

The gates of hades could not prevail.

[Mat 16:18 ESV] 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

[Psa 24:7-9 NIV] 7 Lift up your heads, you gates; be lifted up, you ancient doors, that the King of glory may come in. 8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. 9 Lift up your heads, you gates; lift them up, you ancient doors, that the King of glory may come in.

(Have you read The Gospel of Nicodemas and his vision of Christ's descent?)

[1Pe 3:18b-19] He was put to death in the body but made alive in the Spirit. 19 After being made alive, he went and made proclamation to the imprisoned spirits--
I believe to the angels who sinned, in Tartarus.

[Rom 10:6-7 ESV] But the righteousness based on faith says, "Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring Christ down) 7 "or 'Who will descend into the abyss?'" (that is, to bring Christ up from the dead).

...and proclamation to all evil spirits and wicked angels in the lowest depth of the bottomless pit.

To the unbelieving dead in Sheol/hades, and to the believing dead in paradise; all under the earth from Abel to the thief on the cross.

[Luk 16:23 ESV] 23 and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side.

[Luk 23:43 ESV] 43 And he said to him, "Truly, I say to you, today you will be with me in paradise." (Not heaven.)

 

[BobRyan]

LUKE 16

R.C. Sproul:

Surprised by Suffering
pg 146 – « Book : Surprised by Suffering »
“ it (Luke 16:20-31) is a parable that cannot be forced too far… “
Page 147

“though it is a parable, Jesus paints a picture of the bosom of Abraham”

========================


From : Rich man and Lazarus - Wikipedia


One identification is that the man in torment in the parable is Caiaphas the High Priest which as Josephus tells us had five brothers. Caiaphas met the criteria Jesus gives in the parable to the identity of the Rich Man. He was rich, and as the high priest was dressed in purple and fine linen, he had five brothers, and was well versed in Moses and the Prophets, but according to Jesus, were ignoring what they wrote.[14]


Luther: a parable of the conscience

Martin Luther taught that the story was a parable about rich and poor in this life and the details of the afterlife not to be taken literally:


Therefore we conclude that the bosom of Abraham signifies nothing else than the Word of God,.... the hell here mentioned cannot be the true hell that will begin on the day of judgment. For the corpse of the rich man is without doubt not in hell, but buried in the earth; it must however be a place where the soul can be and has no peace, and it cannot be corporeal. Therefore it seems to me, this hell is the conscience, which is without faith and without the Word of God, in which the soul is buried and held until the day of judgment, when they are cast down body and soul into the true and real hell. (Church Postil 1522–23)[15]


Lightfoot: a parable against the Pharisees



Illustration of Lazarus at the rich man's gate by Fyodor Bronnikov, 1886.


John Lightfoot (1602–1675) treated the parable as a parody of Pharisee belief concerning the Bosom of Abraham, and from the connection of Abraham saying the rich man's family would not believe even if the parable Lazarus was raised, to the priests' failure to believe in the resurrection of Christ:


Any one may see, how Christ points at the infidelity of the Jews, even after that himself shall have risen again. From whence it is easy to judge what was the design and intention of this parable. (From the Talmud and Hebraica, Volume 3)[16]


E. W. Bullinger in the Companion Bible cited Lightfoot's comment,[17] and expanded it to include coincidence to lack of belief in the resurrection of the historical Lazarus (John 12:10). Bullinger considered that Luke did not identify the passage as a "parable" because it contains a parody of the view of the afterlife:


It is not called a parable because it cites a notable example of the Pharisee's tradition which had been brought from Babylon.[18]


Drioux: a parable against the Sadducees

An alternative explanation of the parable is a satirical parable against the Sadducees. One writer to identify the Sadducees as the target was Johann Nepomuk Sepp.[19] The arguments in favour of identification of the Rich Man as the Sadducees are (1) the wearing of purple and fine linen, priestly dress,[20] (2) the reference to "five brothers in my father's house" as an allusion to Caiaphas' father-in-law Annas, and his five sons who also served as high priests according to Josephus,[21] (3) Abraham's statement in the parable that they would not believe even if he raised Lazarus, and then the fulfillment that when Jesus did raise Lazarus of Bethany the Sadducees not only did not believe, but attempted to have Lazarus killed again: "So the chief priests made plans to put Lazarus to death as well" (John 12:10). This last interpretation had wide circulation in France during the 1860s–1890s as a result of having been included in the notes of the pictorial Bible of Abbé Drioux.[22]


Perry: a parable of a new covenant

Simon Perry has argued that the Lazarus of the parable (an abbreviated transcript of "Eleazer") refers to Eliezer of Damascus, Abraham's servant. In Genesis 15—a foundational covenant text familiar to any 1st century Jew—God says to Abraham "this man will not be your heir" (Gen 15:4). Perry argues that this is why Lazarus is outside the gates of Abraham's perceived descendant. By inviting Lazarus to Abraham's bosom, Jesus is redefining the nature of the covenant. It also explains why the rich man assumes Lazarus is Abraham's servant.[23]

==============
Dr Douglas Finkbeiner
Calvary Baptist Theological Seminary

1. Support for identifying this pericope as a parable– the literary argument–
note the usage of “a certain man” in 16:1 and two of the other example
stories (10:30; 12:16). I find this argument to be overwhelmingly
persuasive.


*Adherents– Both leading commentaries on Luke (Bock, Green, Nolland,
Marshall, Stein) and texts on parables (Hultgren, Blomberg, Sider,
Wenham, Young, Bailey, Pentecost, Kistemaker) describe it as a parable.

 

[BobRyan]

Burton Coffman
Luke 16 - Coffman's Commentaries on the Bible - Bible Commentaries - StudyLight.org

Verse 24
And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am in anguish in this flame.

Father Abraham ...
Here is found the absolute necessity for seeing this as a parable; for Abraham himself, like all the saints in death, is in the place here called "Abraham's bosom." Abraham is therefore a type of God who presides over both Paradise and the place of the wicked in Hades. This, of course, negates any support that might be supposed in this connection for praying to departed saints. Besides that, as Wesley said:

It cannot be denied but here in Scripture is the precedent of praying to departed saints. But who is it that prays, and with what success? Will anyone who considers this be found copying after him? F39

===========================================end

Matthew Henry on the parable of the rich man and Lazarus in Luke 16

“As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious.”
…
Parables must not be forced beyond their primary intention, and therefore we must not hence infer that any one can befriend us if we lie under the displeasure of our Lord, but that, in the general, we must so lay out what we have in works of piety and charity as that we may meet it again with comfort on the other side death and the grave.
…
This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed (except that of the sheep and goats), the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries

Comprehensive Overview of the Bible Commentaries available FREELY on StudyLight.org!

 

[BobRyan]

All the references I gave above would differ with me on certain aspects of what happens when you die - yet they all admit Luke 16 is most certainly a parable in a long list of parables at that point.

It is impossible to find the same claim I just made - on the opposite side. That is where someone gives a bunch of references for Luke 16 not being a parable as note by commentators that take my side of what happens when you die.

 

[HARK!]

Not a biblical scholar but I do know a bit about how English is written. Your quote would suggest that Jesus was telling the thief not that the thief would be with Him in paradise today but that he would be with Jesus in paradise and Jesus was was telling him this today. If the punctuation is correct (which it may or may not be according to some sources), then it would be akin to Jeus saying "I'm telling you right now that you will be in paradise with me.". That wouldn't tell the thief when this would a occur.

If we assume that the punctuation is flawed, and Jesus was telling the thief he would be in paradise with Him this very day one might simply assume that, seeing as God is not time bound, the thief would experience an immediate communion with Jesus in paradise for him what would seem like that very day. Even though in the 1st century AD, within our limited time frame, for three days Jesus was not with that thief in paradise but in the heart of the earth.

Well I'm no Greek scholar; but it is my understanding that there is no punctuation in Ancient Greek. If this is true; then I would suspect that it was added through bias.

That said, I don't understand why Yahshua would have to explain to the thief on which day he was telling him this. I have seen no evidence that they met before this day; so I don't believe that either of them were confused as to which day it was.

We might just chalk this up as an expression of speech, like "I'll tell you what;" but I don't see Yahshua, nor anyone else, using this expression anywhere else in scripture.

Found one:

(CLV) Zch 9:12
Return to the fortress, prisoners of expectation. Moreover, today, I am telling: I shall restore double to you.

 

[HARK!]

This verse seriously undermines an argument for any perceived conflict between the two verses posted in the OP.

It also undermines an argument that the thief went to paradise on that day.

(CLV) Zch 9:12
Return to the fortress, prisoners of expectation. Moreover, today, I am telling: I shall restore double to you.

It would seem that this was an expression of speech, that was used by Hebrews for hundreds of years.

 

[Dkh587]

He was dead and unconscious in his tomb. I don't think he went anywhere.

 

[HARK!]

That's a parable - as R.C. Sproul and many Bible commentaries point out.

1. Abraham is in charge of all the saints in heaven
2. Prayers to the dead
3. No appeal to God

a parable as noticed by

R.C Sproul, Burton Coffman, Matthew Henry , Albert Barnes and others

We don't need commentary; when we have irrefutable evidence.

119 Ministries blows the doors off of the notion that this can be taken literally; and provides very strong evidence that Yahshua is mocking Hellenistic Jewish fables with is parable. Speaking of Hades....

The narrator starts laying down the heavy stones to build this case at the 20 minute mark.

I would encourage you to watch it; and to add the Historical and Biblical references that they present to your personal library. I'm going to have to work on a file to assemble the sources for all of these documented proofs.

If one attempts to refute this case; they had better first start by eating their Wheaties for the uphill battle they'll be facing.

Tell your friends!

 

[chad kincham]

This question has been crossing my mind for weeks; and I just saw this same question asked in a Denominational Specific Forum. The answers that I saw there still left me with the same question.

Here are the verses that prompted the question:

(CLV) Mt 12:40
For even as Jonah was in the bowel of the sea monster three days and three nights, thus will the Son of Mankind be in the heart of the earth three days and three nights.

(CLV) Lk 23:43
And Jesus said to him, "Verily, to you am I saying today, with Me shall you be in paradise."

Now here is a rhetorical question: Is the heart of the earth paradise?

So what did Yahshua mean by these two statements, which on the surface, would seem to be conflicting?

Before Jesus came and atoned for our sins, no souls could ascend to heaven, so there were TWO compartments in the heart of the earth, in Sheol, that held souls of the dead.


(As John 3 said - which was before Jesus died for our sins and made it possible for souls to go to heaven - no one had ascended to heaven - at that time).


One compartment, called Abraham’s bosom, aka paradise, held all the souls of righteous dead.


It was separated by a great chasm from the torments compartment that the damned were put in, called Hell.


Jesus tells us about this in Luke 16:


Luk 16:22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;

Luk 16:23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

Luk 16:24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

Luk 16:25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

Luk 16:26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would comefrom thence.


When Jesus died His spirit descended into the heart of the earth, and He preached to those spirits held in captivity there:


1Pe 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:


1Pe 3:19 By which also he went and PREACHED unto the SPIRITS in PRISON.


Eph 4:8 Wherefore he saith, When he ascended up on high, HE LED CAPTIVITY CAPTIVE, and gave gifts unto men.


Eph 4:9 Now that he ascended, what is it but that he also DESCENDED first into the LOWER PARTS OF THE EARTH?


Eph 4:10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)


When He rose from the dead he emptied out the paradise compartment and took those souls with Him, which is why many dead people also rose and went into the city, after His resurrection:


Mat 27:52 And the graves were opened; and many bodies of the saints which slept arose,


Mat 27:53 And came out of the graves AFTER HIS RESURRECTION , and went into the holy city, and appeared unto many.


Now the souls of the righteous (those who die in Christ) go to paradise in heaven, instead of paradise in Sheol.

Shalom Aleichem

 

[Mr. M]

I already posted the WIkipedia article on Hades. I prefer to work from a Hebrew mindset.

Here is one avenue to that effort.
Psalms 16:10 For You will not leave my soul in Sheol,
Nor will You allow Your Holy One to see corruption.
Acts 2:27 For You will not leave my soul in Hades,
Nor will You allow Your Holy One to see corruption.
Peter then comments, applying the verse in Psalms to Yeshua.
Acts 2:31 he, foreseeing this, spoke concerning the resurrection of the Christ,
that His soul was not left in Hades, nor did His flesh see corruption.
Here is where fallacies arise. You cannot see "Hades" in the Greek NT, and then
study ancient Greek writers and how they used or understood the word and inject this
into your understanding. The only relevant point is that the author-Luke, writing in Greek,
chose to use the word Hades as a substitute for the Hebrew Sheol, as found in Psalms 16:10.
If you want to understand Hades, you have to study the use of Sheol in the Tanakh, and ignore
Greek usage as inapplicable. Does that make sense?
Yeshua said he would spend three days in the heart of the earth. Peter, quoting from Psalms 16,
indicates that the Lord's body was interned in the sepulcher, experienced no corruption, while
His soul descended into Sheol to fulfill His Father's purposes, then resurrected.
These scriptures answer the question, "where was Yeshua for 3 days?"
His body was in the tomb of Joseph of Arimathea remaining without corruption, His
soul descended into Sheol to fulfill the prophetic word of David in Psalms 16.
Acts 2:
29 Men and brethren, let me speak freely to you of the patriarch David, that he is both dead
and buried, and his tomb is with us to this day.
30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that
of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne,
31 he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left
in Hades (Sheol), nor did His flesh see corruption.
According to the scriptures, all who die do see corruption, even David; and with noteworthy
exceptions such as Enoch and Elijah (perhaps Moses, whose body was retrieved by Michael),
and their souls descend into Sheol.
I would also point out that Yeshua is the only man who walked the earth that would have actual
sound information about the afterlife. If He was providing a satirical commentary on misconceptions
held by Sadducees about "Abraham's bosom" being a man-made construct, then the only right
conclusion is that He did not otherwise provide much insight into the afterlife, which would suggest
that it was never His Father's intent for us to have such details. This would be consistent with Paul's
teaching:
Colossians 3:
1 If then you were raised with Christ, seek those things which are above, where Christ is,
sitting at the right hand of God.
2 Set your mind on things above, not on things on the earth.
3 For you died, and your life is hidden with Christ in God.
4 When Christ who is our life appears, then you also will appear with Him in glory.
If we are to set our minds on things above, with Christ, why then would so many add
speculations about the afterlife, that only engage in ideas disseminated by man, and mocked
by Yeshua? If, on the other hand, He was offering a slight glimpse into the reality of Sheol, His
is the only reliable information. Either accept His teaching alone, or reject it all as so much dogma.
What value is commentaries of man on Sheol, if Yeshua found such speculations vanity?