Is there opportunity to repent after death?

Pretty much all religions across the board believe you are judged in this life and that determines the outcome of what happens to you after death. In fact, I can't think of any religions that believe different.

Polt said:

The NLT isn't the worst translation. But, it's one no one should be using.

I agree with you. 1Pet3:19-20 doesn't mean Jesus preached to dead people.

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Hi! 'Polt'
Ummm, Jesus did indeed preach to the dead during the three days between His death and resurrection.
And, the two witnesses of Revelation will also be speaking to the dead who are imprisoned in the realm of Death before returning to their natural bodies once again,
Death and realm of the dead will once again acknowledge that the church rises above them in power and strength through the work of Jesus Christ; the victory over death and the realm of the dead becomes a fact to the church and heaven rejoices!


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MTPockets said:

Hi! 'Polt'
Ummm, Jesus did indeed preach to the dead during the three days between His death and resurrection.
And, the two witnesses of Revelation will also be speaking to the dead who are imprisoned in the realm of Death before returning to their natural bodies once again,
Death and realm of the dead will once again acknowledge that the church rises above them in power and strength through the work of Jesus Christ; the victory over death and the realm of the dead becomes a fact to the church and heaven rejoices!


.

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Jesus went to the grave for three days, preaching to no one.

MTPockets said:

Ummm, Jesus did indeed preach to the dead during the three days between His death and resurrection.

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That belief is based on an unclear translation of 1 Peter 3:19-20. IMO, this is what it really says:

It is better, if the will of GOD wills suffering, to do good than to do evil, because Christ suffered concerning sins once, a just one for the sake of unjust ones, that he might be leading to GOD us, the ones truly being put to death in the flesh,

yet being made alive in spirit; in which (i.e., in spirit) he (Christ) proclaimed to spirits of disbelieving ones, (now) relocated in prison, at the time when GOD's longsuffering waited once (and only once) in the days Noah constructed an ark,

into which few, that is eight souls, were saved through water; which to us now is a representation of baptism saving us; not putting off filthy flesh, but an inquiry of a good conscience into GOD through the resurrection of Jesus Christ. 1 Peter 3:17-21

In other words, the good news of salvation was proclaimed in the spirit of Christ through Noah to the disbelieving people who witnessed him building the ark for 100 years; but their spirits are now in prison awaiting judgment due to their unbelief. Peter used that anecdote as an example, or shadow, of our salvation.

jiggyfly said:

No answers?

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This is the result of not knowing and understanding the Plan of God. 1st Peter 3
speaks of people in prison and Jesus setting them free. When we read in Matt. 18:
34, Jesus speaks of putting the disobedient slave into jail, UNTIL he has paid all
that he owed.

That let's me know @ some point that evil slave will get out of jail. My question is,
what is a penal system for? It is for correction... and when that evil slave has been
corrected, he is set free. Many will go into the Lake of Fire (jail/prison) for correction,
until they have learned how to treat their neighbors.

As Christians, we have been forgiven and our sins (crimes) have been covered by the
blood. We are exempt from this jail sentence, not because we have done anything for
God, but because we have allowed God "through faith" to do something for us. He has
corrected us in our lifetime, but most will be corrected in the 2nd resurrection (John 5:
29).

Why then should we live for God if everyone is going to be saved? Because I want to be
a part of the reconcilation that God has planned for the Ages ( Eph. 1:10) (Eph. 2:7).
Also... because I LOVE HIM and HE LOVES ME (2nd Cor. 5:14).

What a God! What a Plan!

Logabe

jiggyfly said:

No answers?

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No interest

No, scripture is clear that salvation must be apprehended while one is in their physical body.

We are saved by grace thru faith. Faith is only necessary while one is in the body. That is why Satan cannot repent or be saved. Plus, Satan does not want to be saved. He is still obstinate and rebellious. I believe those who die in their sin will also not be able to repent. And when you think about it, how can you repent after you have died? If you know what repent means, how can you show forth fruit worthy of repentance?

The answer is a resounding NO! It is impossible!

jiggyfly said:

No interest in supporting your beliefs with scripture? Seems your participation has waned when scripture support is requested. What is one to think? :unsure:

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No interest in discussing scripture with you

jiggyfly said:

This came up on another thread of a different topic. Please post pertinent scriptures that support your beliefs.

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I do want to change my response or I mean add to my earlier response to say yes, you do have the opportunity to repent after death. For we were all considered dead before we came unto repentance. Spiritually dead that is and so you can repent and be made alive... But once you physically die No!

Luke 9:59-60
59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.
60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.
KJV

Let me first ask, what are these repenting from? Sin? Unbelief? Rebellion? Death?

In life we can, though our thoughts, words, and actions be able to repent from all of these, yet who is to say we can in death? We have read of the captives being freed, but this before the ascension.
Ephesians 4:9-10
Acts 2:24
1 Peter 3:19
Zech 9:11

Who is to say the Christ is going back down again? Who is to say that those who rejected Christ will get another chance to accept Him?

We do know Christ has gone to prepare a place for those who are born into everlasting life, but what of those who are dead in their trespasses?

John 3:18
18 “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.
19 “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.
20 “For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed.
21 “But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.”

Matthew 25:31-32
31 “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne.
32 “All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats;


Matthew 25:41
41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels;

Matthew 25:46
46 “These will go away into eternal punishment, but the righteous into eternal life.”

Now we must carefully and prayerfully approach this text.


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In the NT αἰώνιος (with the rare → ἀΐδιος) is used in the sense of eternal in three ways.
1. It is used of God: τοῦ αἰωνίου θεοῦ (R. 16:26, → αἰών, 200). As a predicate of God αἰώνιος contains not merely the concept of unlimited time without beginning or end, but also of the eternity which transcends time.
2. In the latter sense it is used also of divine possessions and gifts. In 2 C. 4:18 the things which are seen (τὰ βλεπόμενα) are compared to the things which are not seen as things temporal (πρόσκαιρα) to things eternal. The same view is developed in Hb., e.g., in 9:14: the πνεῦμα is the πνεῦμα αἰώνιον (“eternal Spirit”) because divine. In the same connection we should mention αἰώνιος δόξα, 2 Tm. 2:10; 1 Pt. 5:10; αἰώνιον βάρος δόξης, 2 C. 4:17; cf. Wis. 10:14; τιμὴ καὶ κράτος αἰώνιον (doxologically), 1 Tm. 6:16; εὐαγγέλιον αἰώνιον, Rev. 14:6; παράκλησις αἰωνία. 2 Th. 2:16; διαθήκη αἰώνιος, Hb. 13:20 (very common in the LXX, as in Gn. 9:16; 17:7; Ex. 31:16; Lv. 24:8; 2 Βασ‌. 23:5); σωτηρία αἰώνιος, Hb. 5:9; Mk. 16 (short ending); cf. Is. 45:17; αἰωνία λύτρωσις, Hb. 9:12; αἰώνιος κληρονομία, Hb. 9:15.
3. The expression αἰώνιος βασιλεία (2 Pt. 1:11) forms a transition to the use of αἰώνιος as a term for the object of eschatological expectation: ζωὴ αἰώνιος, αἰώνιος κληρονομία, Hb. 9:15; αἰώνιοι σκηναί of the place of blessedness, Lk. 16:9; οἰκία αἰώνιος ἐν τοῖς οὐρανοῖς of the heavenly body, 2 C. 5:1. If in such expressions αἰώνιος has the full sense of divine eternity, in τὸ πῦρ τὸ αἰώνιον, Mt. 18:8; 25:41; Jd. 7 (cf. 4 Macc. 12:12), κόλασις αἰώνιος, Mt. 25:46; ὄλεθρος αἰώνιος, 2 Th. 1:9; αἰώνιον ἁμάρτημα, Mk. 3:29 (eternally unforgivable sin) it has in the first instance only the sense of “unceasing” or “endless.” But an expression like κρίμα αἰώνιον, Hb. 6:2 (cf. αἰωνίου κρίσεως, Mk. 3:29, ΑΚΜΠ) shows that here, too, it extends beyond the purely temporal meaning.
4. The concept of eternity is weakened in χρόνοι αἰώνιοι, R. 16:25; 2 Tm. 1:9; Tt. 1:2. This expression is simply a variant of αἰῶνες in the eternity formulae. The phrase in Phlm. 15: ἵνα αἰώνιον αὐτὸν ἀπέχῃς (“that thou shouldest receive him for ever”) reminds us of the non-biblical usage (→ 208) and of οἰκέτης εἰς τὸν αἰῶνα (עֶבֶד עוֹלָם) “slave for life” in Dt. 15:17.




67.96 ἀί̈διος, ον; αἰώνιος, ον: pertaining to an unlimited duration of time—‘eternal.’
ἀί̈διος: ἥ τε ἀί̈διος αὐτοῦ δύναμις καὶ θειότης ‘his eternal power and divine nature’ Ro 1:20.
αἰώνιος: βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον ‘be thrown into the eternal fire’ Mt 18:8; τοῦ αἰωνίου θεοῦ ‘of the eternal God’ Ro 16:26.
The most frequent use of αἰώνιος in the NT is with ζωή ‘life,’ for example, ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον ‘so that everyone who believes in him may have eternal life’ Jn 3:15. In combination with ζωή there is evidently not only a temporal element, but also a qualitative distinction. In such contexts, αἰώνιος evidently carries certain implications associated with αἰώνιος in relationship to divine and supernatural attributes. If one translates ‘eternal life’ as simply ‘never dying,’ there may be serious misunderstandings, since persons may assume that ‘never dying’ refers only to physical existence rather than to ‘spiritual death.’ Accordingly, some translators have rendered ‘eternal life’ as ‘unending real life,’ so as to introduce a qualitative distinction.


Now lets look into this text and ask, are the devil and his angels going to escape the eternal fire? Why wold those sent with them be able to escape? If the word eternal is determined to mean age when referring to "eternal punishment", should not we also do the same with "eternal life" and then also "eternal God"

Deuteronomy 33:27
27 “The eternal God is a dwelling place,
And underneath are the everlasting arms;
And He drove out the enemy from before you,
And said, ‘Destroy!’

What is the purpose of the separation of the wheat and tears if not for deliverance from evil in a permanent state? Or are we to assume the devil and his horde are going to change their evil ways?