The billionaire businessman was reacting to a Twitter user who asked him about his religious views.

In various religions, hell is referred to as a spiritual realm of evil and suffering. It is often traditionally depicted as a place of perpetual fire beneath the earth where the wicked are punished after death.

On Monday, Musk had shared a cryptic post wherein he seems to be reflecting on his fears about death.

“If I die under mysterious circumstances, it’s been nice knowin ya,” he wrote in the terse post.

Reacting to the post, the verified user named Mohammed had advised him to ensure he embrace God and admit to his supremacy before he dies.

“You won’t die before your day Elon. Anyhow, you are/were a unique figure in this world. I’m only wondering one thing: As a genius, haven’t you find out that there is a great creator of this world yet? If you did, make sure you confess this before your last heart beat. Bless u,” the user wrote.

In his response, the entrepreneur appreciated Mohammed’s advice but said he remains unperturbed about going to hell.

“Thank you for the blessing, but I’m ok with going to hell, if that is indeed my destination, since the vast majority of all humans ever born will be there,” he replied.

Musk has been in the news since his $44 billion acquisition of Twitter.


https://lifestyle.thecable.ng/extra-im-okay-with-going-to-hell-says-elon-musk/

Thank you for the blessing, but I’m ok with going to hell, if that is indeed my destination, since the vast majority of all humans ever born will be there,” he replied. 

Elon, Goodluck with that.

Your life your choice, it's your own business.

But as for me and my household, we shall serve the Lord !!!

Jesus is the Son of God, He's alive forever more !!!!!!!!!!!!!

If you wan go, go. If to say u be talakanaire, you for get more sense.

Sunofgod:
The billionaire businessman was reacting to a Twitter user who asked him about his religious views.

In various religions, hell is referred to as a spiritual realm of evil and suffering. It is often traditionally depicted as a place of perpetual fire beneath the earth where the wicked are punished after death.

On Monday, Musk had shared a cryptic post wherein he seems to be reflecting on his fears about death.

“If I die under mysterious circumstances, it’s been nice knowin ya,” he wrote in the terse post.

Reacting to the post, the verified user named Mohammed had advised him to ensure he embrace God and admit to his supremacy before he dies.

“You won’t die before your day Elon. Anyhow, you are/were a unique figure in this world. I’m only wondering one thing: As a genius, haven’t you find out that there is a great creator of this world yet? If you did, make sure you confess this before your last heart beat. Bless u,” the user wrote.

In his response, the entrepreneur appreciated Mohammed’s advice but said he remains unperturbed about going to hell.

“Thank you for the blessing, but I’m ok with going to hell, if that is indeed my destination, since the vast majority of all humans ever born will be there,” he replied.

Musk has been in the news since his $44 billion acquisition of Twitter.


https://lifestyle.thecable.ng/extra-im-okay-with-going-to-hell-says-elon-musk/

Don't mind the idiots that had no positive value to add to life other than their hypocrisy

Isi'm epee mpe

Samunique:
Your life your choice, it's your own business.

But as for me and my household, we shall serve the Lord !!!

Jesus is the Son of God, He's alive forever more !!!!!!!!!!!!!

Is it not absurd for God to have a son?

I don't think it make sense for God to have a son!

What you are and what you become does not matter to God is you’re not saved and name written in the book of life before you died.

Billionaire, techguru, poverty, titles, clerics, philanthropy and certifications on earth don’t amount to anything in the sight of God if such an individual is not redeemed and saved by the blood of Jesus.

Heaven is mean for those whose sins have been forgiven and also forgive others.

Is Elon's wealth also vanity ?
Poverty people come and defend your S-of-T

ArewaNorth:


Is it not absurd for God to have a son?

I don't think it make sense for God to have a son!

I was expecting this, so pls tell me why ?

Samunique:
I was expecting this, so pls tell me why ?

God doesn’t have a son; it all depends on what you mean by the word son. In the Hebrew Bible, Israel was called God’s son, the king was called God’s son, and the angels were called God’s sons. Is it any wonder that the Messiah, the ideal representative of Israel, the king of all earthly kings, and the one more highly exalted than the angels, should be called God’s Son? More than anyone else (in the sight of Christ believers) who has walked this earth, Jesus the Messiah is uniquely entitled to be called the Son of God.

Obviously, none of us believe that God had a son in the same way that a human father would have a son. We are fully aware that the creator of the universe wasn’t married. What then do we mean when we say that Jesus is the “Son of God”?

Christian theologians often explain that Jesus was “eternally begotten of the Father,” yet that is not the easiest concept to grasp. Technical terms such as circumincession, coinherence, subordinationism, and prolation don’t help us much either. (To tell you the truth, I’m not too sure I can even tell you precisely what each of these words means.) So rather than getting too theological, let’s think through some issues with regard to the concept of “son of God” in the Bible, and as we study these issues, remember this one important fact: We believe that the Son of God is truly divine, eternal, and not created. When he came down to earth, he took on human form, and from that point on, we have known him as Jesus the Messiah. The eternal Son of God made himself known to us as Yeshua, the Jewish carpenter, rabbi, Messiah, and Savior of the world.

Turning to the biblical concept of “son,” any student of the Semitic languages knows that the word son (Hebrew, ben; Aramaic, bar; Arabic, ibn) has many different meanings. It can refer to literal offspring (such as one’s physical son or distant descendant) as well as to metaphorical offspring (such as “the sons of the prophets,” meaning the disciples of the prophets). When applied to the Israelite king, it means “son” by divine adoption (e.g., 2 Sam. 7:14: “I will be his father, and he will be my son”), and it can even apply to the people of Israel as a whole, since they were specially chosen by God (see Exod. 4:22–23: “Then say to Pharaoh, ‘This is what the Lord says: Israel is my first born son, and I told you, “Let my son go, so he may worship me” ’ ”). In this sense, it could also apply to the obedient people of Israel as individuals (Hosea 1:10: “They will be called ‘sons of the living God.’ ”).

Another meaning of “son” has to do with those who belong to the same class of being. Thus the angels are called benei ʾelohim, “sons of God,” meaning those who share in the qualities of ʾelohim: partaking of heavenly, spirit nature as opposed to the earthly, flesh nature of humans.

Therefore, the angels, the kings, and the nation could be called “sons of God.” In the Hebrew Scriptures, it seems that God had many sons! And Israel was even called his “firstborn.” But neither the angels nor the king nor the people of Israel were literally sons of God, as if the Lord consorted with a goddess who then gave birth, the way the gods and goddesses did in pagan mythology. Unfortunately, some traditional Jewish teachers have understood the concept of Jesus the Messiah as “Son of God” in a crassly literal way, and some segments of the church may have contributed to this. It is important, then, that we understand in exactly what ways the Messiah is the Son of God.

Israel, the Lord’s “firstborn son,” was specially singled out by God and appointed to a specific mission. In a unique sense, God himself was Israel’s Father. So, too, Jesus the Messiah was specially singled out and appointed to a specific mission, and in a unique sense, God was his Father. But, quite obviously, the sonship of Jesus goes well beyond the sonship of Israel. What about the sonship of Israel’s king? There are a number of important Scripture passages to consider.

In Samuel 7:14, in which the Lord tells David that he will establish a dynasty for him, treating the future ruling sons of David as his own sons. Speaking of Solomon he said, “I will be his father, and he will be my son.” In Psalm 2:7, the king (David? Solomon? a later descendant of David?) says, “I will tell of the decree. The Lord said to me, ‘You are My son; this day have I begotten you.’ " When did the Lord utter those words? They were probably spoken by a prophet at the time of the king’s coronation, when the descendant of David became recognized as a “son” of God, and they may have become a regular feature of that momentous ceremony, whenever a new king would begin his reign.

But there’s something more. Note carefully those final words: “today I have begotten you” (ʿani hayyom yelidtika; yalad is the standard Hebrew verb used for a woman giving birth to a baby or a man fathering a child). Either this is a direct prophecy of Jesus (and there are many Christians who would say it is!), or else it indicates that when David (or one of his sons) became king, his adoption by God was recognized as some kind of divine begetting. The choice of words is quite bold! “Today I have begotten you.”

But the plot thickens. Many times in the psalms, the Lord and his anointed king are described in equally exalted terms, and similar reverence is required for both. Consider these following clear parallels (which is translated for greater clarity): In Psalm 83:18, God is “the Most High over all the earth,” while in Psalm 89:28, it is the Davidic king, designated significantly as “firstborn,” who has been appointed “the most high of the kings of the earth.” In Psalm 86:9, “all nations will bow down” to the Lord, yet in 72:11, the foreign kings will bow down to the Davidic king. First Chronicles 29:20 is even more to the point: “They [i.e., the people] bowed down and did obeisance to the Lord and to [David] the king.” So also in Psalm 2:11 and 100:2, the rulers and peoples are exhorted to worship/serve the Lord, while in 18:44 and 72:11, it is the Davidic king whom they must worship/serve.

Both God and his anointed king are worthy of praise (see Ps. 67:4, where the peoples are called on to extol God, and 45:17[18], where it is the king whom they will extol forever), and both are clothed with “glory and honor” (cf., e.g., Ps. 96:6 with 21:6). Of the royal king it can be said, “All kings will bow down to him and all nations will serve him” (Ps. 72:11); for “I will also appoint him my firstborn, the most exalted [elyon] of the kings of the earth” (Ps. 89:27[28]). “I will set his hand over the sea, his right hand over the rivers” (Ps. 89:25[26]), and “I will establish … his throne as long as the heavens endure” (Ps. 89:29[30]). “Therefore the nations will praise [him] for ever and ever” (Ps. 45:17[18]).

God’s “son,” the Davidic king, was quite an exalted figure! Is it any winder that Scripture declares that in the Messianic era the people “will serve the Lord their God and David their king” (Jer. 30:9)?

Let me state these facts again clearly: According to the Hebrew Bible, the Davidic king was called God’s son and firstborn, and he was described as begotten by God. He was to be praised, extolled, served, and adored. How much more could this be said of the supreme Davidic king, the Messiah, the ultimate “Son of God”?

We know, of course, that Jews have no other gods aside from the Lord. That is the first of the Ten Commandments, and, as we saw in answering the last objection, a true, New Testament faith in Jesus the Messiah agrees with this both in letter and in spirit. But here is something interesting to consider: Even if you didn’t understand that the Messiah was both divine and human (and therefore, in praising and adoring him we really are praising and adoring God), you would still need to recognize that every major Hebrew word for worship, praise, service, adoration, and obeisance that is used in the Bible with reference to God is also used with reference to the Messiah, the Davidic king. These are indisputable facts.

ArewaNorth:



God doesn’t have a son; it all depends on what you mean by the word son. In the Hebrew Bible, Israel was called God’s son, the king was called God’s son, and the angels were called God’s sons. Is it any wonder that the Messiah, the ideal representative of Israel, the king of all earthly kings, and the one more highly exalted than the angels, should be called God’s Son? More than anyone else (in the sight of Christ believers) who has walked this earth, Jesus the Messiah is uniquely entitled to be called the Son of God.

Obviously, none of us believe that God had a son in the same way that a human father would have a son. We are fully aware that the creator of the universe wasn’t married. What then do we mean when we say that Jesus is the “Son of God”?

Christian theologians often explain that Jesus was “eternally begotten of the Father,” yet that is not the easiest concept to grasp. Technical terms such as circumincession, coinherence, subordinationism, and prolation don’t help us much either. (To tell you the truth, I’m not too sure I can even tell you precisely what each of these words means.) So rather than getting too theological, let’s think through some issues with regard to the concept of “son of God” in the Bible, and as we study these issues, remember this one important fact: We believe that the Son of God is truly divine, eternal, and not created. When he came down to earth, he took on human form, and from that point on, we have known him as Jesus the Messiah. The eternal Son of God made himself known to us as Yeshua, the Jewish carpenter, rabbi, Messiah, and Savior of the world.

Turning to the biblical concept of “son,” any student of the Semitic languages knows that the word son (Hebrew, ben; Aramaic, bar; Arabic, ibn) has many different meanings. It can refer to literal offspring (such as one’s physical son or distant descendant) as well as to metaphorical offspring (such as “the sons of the prophets,” meaning the disciples of the prophets). When applied to the Israelite king, it means “son” by divine adoption (e.g., 2 Sam. 7:14: “I will be his father, and he will be my son”), and it can even apply to the people of Israel as a whole, since they were specially chosen by God (see Exod. 4:22–23: “Then say to Pharaoh, ‘This is what the Lord says: Israel is my first born son, and I told you, “Let my son go, so he may worship me” ’ ”). In this sense, it could also apply to the obedient people of Israel as individuals (Hosea 1:10: “They will be called ‘sons of the living God.’ ”).

Another meaning of “son” has to do with those who belong to the same class of being. Thus the angels are called benei ʾelohim, “sons of God,” meaning those who share in the qualities of ʾelohim: partaking of heavenly, spirit nature as opposed to the earthly, flesh nature of humans.

Therefore, the angels, the kings, and the nation could be called “sons of God.” In the Hebrew Scriptures, it seems that God had many sons! And Israel was even called his “firstborn.” But neither the angels nor the king nor the people of Israel were literally sons of God, as if the Lord consorted with a goddess who then gave birth, the way the gods and goddesses did in pagan mythology. Unfortunately, some traditional Jewish teachers have understood the concept of Jesus the Messiah as “Son of God” in a crassly literal way, and some segments of the church may have contributed to this. It is important, then, that we understand in exactly what ways the Messiah is the Son of God.

Israel, the Lord’s “firstborn son,” was specially singled out by God and appointed to a specific mission. In a unique sense, God himself was Israel’s Father. So, too, Jesus the Messiah was specially singled out and appointed to a specific mission, and in a unique sense, God was his Father. But, quite obviously, the sonship of Jesus goes well beyond the sonship of Israel. What about the sonship of Israel’s king? There are a number of important Scripture passages to consider.

In Samuel 7:14, in which the Lord tells David that he will establish a dynasty for him, treating the future ruling sons of David as his own sons. Speaking of Solomon he said, “I will be his father, and he will be my son.” In Psalm 2:7, the king (David? Solomon? a later descendant of David?) says, “I will tell of the decree. The Lord said to me, ‘You are My son; this day have I begotten you.’ " When did the Lord utter those words? They were probably spoken by a prophet at the time of the king’s coronation, when the descendant of David became recognized as a “son” of God, and they may have become a regular feature of that momentous ceremony, whenever a new king would begin his reign.

But there’s something more. Note carefully those final words: “today I have begotten you” (ʿani hayyom yelidtika; yalad is the standard Hebrew verb used for a woman giving birth to a baby or a man fathering a child). Either this is a direct prophecy of Jesus (and there are many Christians who would say it is!), or else it indicates that when David (or one of his sons) became king, his adoption by God was recognized as some kind of divine begetting. The choice of words is quite bold! “Today I have begotten you.”

But the plot thickens. Many times in the psalms, the Lord and his anointed king are described in equally exalted terms, and similar reverence is required for both. Consider these following clear parallels (which is translated for greater clarity): In Psalm 83:18, God is “the Most High over all the earth,” while in Psalm 89:28, it is the Davidic king, designated significantly as “firstborn,” who has been appointed “the most high of the kings of the earth.” In Psalm 86:9, “all nations will bow down” to the Lord, yet in 72:11, the foreign kings will bow down to the Davidic king. First Chronicles 29:20 is even more to the point: “They [i.e., the people] bowed down and did obeisance to the Lord and to [David] the king.” So also in Psalm 2:11 and 100:2, the rulers and peoples are exhorted to worship/serve the Lord, while in 18:44 and 72:11, it is the Davidic king whom they must worship/serve.

Both God and his anointed king are worthy of praise (see Ps. 67:4, where the peoples are called on to extol God, and 45:17[18], where it is the king whom they will extol forever), and both are clothed with “glory and honor” (cf., e.g., Ps. 96:6 with 21:6). Of the royal king it can be said, “All kings will bow down to him and all nations will serve him” (Ps. 72:11); for “I will also appoint him my firstborn, the most exalted [elyon] of the kings of the earth” (Ps. 89:27[28]). “I will set his hand over the sea, his right hand over the rivers” (Ps. 89:25[26]), and “I will establish … his throne as long as the heavens endure” (Ps. 89:29[30]). “Therefore the nations will praise [him] for ever and ever” (Ps. 45:17[18]).

God’s “son,” the Davidic king, was quite an exalted figure! Is it any winder that Scripture declares that in the Messianic era the people “will serve the Lord their God and David their king” (Jer. 30:9)?

Let me state these facts again clearly: According to the Hebrew Bible, the Davidic king was called God’s son and firstborn, and he was described as begotten by God. He was to be praised, extolled, served, and adored. How much more could this be said of the supreme Davidic king, the Messiah, the ultimate “Son of God”?

We know, of course, that Jews have no other gods aside from the Lord. That is the first of the Ten Commandments, and, as we saw in answering the last objection, a true, New Testament faith in Jesus the Messiah agrees with this both in letter and in spirit. But here is something interesting to consider: Even if you didn’t understand that the Messiah was both divine and human (and therefore, in praising and adoring him we really are praising and adoring God), you would still need to recognize that every major Hebrew word for worship, praise, service, adoration, and obeisance that is used in the Bible with reference to God is also used with reference to the Messiah, the Davidic king. These are indisputable facts.

Pls I hate copy and paste !

Pls why is it impossible for God to have a Son ?
Everything you copied and pasted their has not answered my question.

Israel was called symbolically called first son, Ephraim as well etc...

The prophet that called Ephraim God's son wasn't stoned bcs it was just symbolic.

When you come to Jesus claim, it's something that's entirely different, he called himself the Son of God, not a son of God.

The biggest accusation levelled again Jesus was that, he called himself the Son of God ( not symbolically) but a real Son, thereby making himself equal with God.

Therefore, Jesus knowing the implications of claiming to be God's son, do you think he would have said that repeatedly if he's not ?

Mk 14:61-64, luk 22:70

Luke 22:70
Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
John 10:33
The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
John 10:36
36.Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

Jesus himself claimed he's God's son and that's who he is.

I don't know why you Muslims fail to understand this that, Christians did not make Jesus the Son of God, but that's what he claims he is and that's what he is !!!!!!!!!

You're free to believe in the lies you read in Surat Maryam ( 19 chapter of Quran ) that Jesus spoke in cradle bla bla bla that, it's not befitting that God should have a son, even when no one has yet to call him God's son as an infant.

We all know that the Quran was copied from various apocryphal books and distorted to suit the writer narratives.
But until you tell me why it's impossible or bad for God to have a Son, then you're a joker.