NOW IS “A” DAY OF SALVATION
(not “the” day of salvation)
auburn.edu/~allenkc/today.html
DEATH SHALL BE ABOLISHED - 1 Cor. 15:20-28
Argument:
“This only means that believers will never die again.”
RESPONSES
Bob Evely
I would simply suggest that these folks are ignoring the context of the 1 Corinthians 15 passage (ALL in Adam … ALL in Christ, etc) and the many other ALL passages in Scripture. It is a case where their minds are made up that only believers will ever be saved; so they find it necessary to place limitations on what the Scriptures actually say, lest their doctrines fall apart.
Tony Nungesser
Death is abolished for the believer AT HIS PRESENCE. In 1 Cor.15:25 death is abolished AFTER Christ hands over the kingdom to God and all sovereignty, authority and power are done away. Then the rest of mankind will have death abolished for them and only then.
Kenneth Larsen
For me, 1 Cor. 15:20-28 is where the abolition of death is best detailed. And the subject is clearly all mankind. Plus, it says plainly that it is the LAST enemy, clearly detailing the subjection of all which must occur BEFORE. And there are clearly still kings during the New Jerusalem eon, so human authorities have yet to be nullified; Christ’s mission isn’t complete. Rev. 21:24. Death will be abolished for all mankind in three stages -1 Cor. 15:22-24. Then there are verses like Romans 5:18, 19.
“For this was the Son of God manifested, that He should be annulling the acts of the Adversary.” 1 John 3:8b (CLV) That includes the act of leading Adam and Eve into the knowledge of good and evil. Christ was manifested to annul not only sin, but also death. For the second death to be endless would mean that the acts of the Adversary would never be annulled.
If only believers never die again, then death would be abolished when Christ returns, wouldn’t it? That would be the consummation or “end.” Why then is there the 1,000 years? Isn’t Satan an enemy? Yet the Bible says that death is the last enemy. Satan is still rebellious after the 1,000 years.
I would ask them, “When do you think death will be abolished?”
If they say, “When Christ returns”, I would ask, “And the events of
Rev. 20:7-15, do they occur after or before Christ’s second coming?”
If they say, “After”, I would ask them if they had read 1 Cor. 15:20-28 lately. I would encourage them to do so and to notice that death will be the last enemy, and God will abolish it. If they agree with that, I would ask them, how can death be abolished when Christ returns if Satan will later attack the saints; wouldn’t that mean that there are still enemies besides death in existence? Wouldn’t the fact that the nations will be deceived and join Satan in opposing God prove that God will still have many enemies at that time? I would point out that 1 Cor. 15:24-27 shows that Christ will give up His kingdom to God
the Father once all enemies are subjected and death is abolished. And I would mention one of the parallel passages in Mk. 12:36, which shows that Christ will be at God’s right hand UNTIL a certain point in time, which is detailed in 1 Cor. 15. Then I would point out how Rev. 22:1-3 shows clearly that the consummation of 1 Cor. 15:24, when Christ will surrender the throne to His Father, will not yet have arrived during the New Jerusalem eon.
My POV is that God would not name the lake of fire the second death, make that death permanent, and yet claim that death had been abolished. It simply doesn’t make sense to me. To argue that death being abolished only means that believers will never die again is
similar to saying that slums being abolished only means no new slums will be created, leaving the existing slums unchanged.
James Coram
The context has in view all mankind (not simply believers):
Death was long ago instituted (“to die, you shall be dying”); and yet
this institution which, at present, is very much still in effect, one
day, will be abolished.
concordant.org/expohtml/Huma … cor15.html
See article above on this point also, for the likeness/parallel I
draw between, on the one hand, slavery, and on the other, death.
Martin Zender
A snippet from The Really Bad Thing About Free Will (2006), pages
66-67, by Martin Zender:
“God is now conciliated to all mankind (II Corinthians 5:19). This
blessing has come to us through the blood of Christ’s cross
(Colossians 1:20). God no longer holds men’s offenses against them (II
Corinthians 5:19). This same blood will reconcile all to Himself, both
that in the heavens and that on earth (Colossians 1:20).
The cross saves everyone, but not all at once (I Corinthians
15:22-23). Jesus Christ is a ransom for all, but the testimony of it
will not be seen until the eras designated to show it (I Timothy 2:6).
God will one day be all and in all (I Corinthians 15:28). How can He
be that if billions of the all remain dead or tortured?
Paul speaks of a time called the consummation, when death is to be
abolished (I Corinthians 15:26; II Timothy 1:10). If there will one
day be no more death, then the time is coming when even the second
death will cease to be. At this time, those formerly captured by it
will be delivered into the life won for them by Christ on the cross.
With no more death, nothing remains but life. Some come to Christ
sooner, some come later. But eventually, all come.”
When is the Consummation?
Does Christ abolish death at His second coming? Definitely not, and
here’s the evidence:
“For He must be reigning until He should be placing all His enemies
under His feet. The last enemy is being abolished: death.” 1 Cor.
15:25, 26. Yet we know that death is cast into the lake of fire 1,000
years after Christ’s second coming. Rev. 20:14. And the lake of fire
is the second death. So to claim that death is abolished at the second
coming is untenable. First, Christ must be reigning until all His
enemies are subjected; then death will be abolished. Yet we know that
Satan will still be in rebellion against God at the end of the 1,000
years. Rev. 20:7-10. We’re also told that Christ will be reigning
until “He may be giving up the kingdom to His God and Father, whenever
He should be nullifying all sovereignty and all authority and power.
For He must be reigning until He should be placing all His enemies
under His feet.” 1 Cor. 15:24, 25. Yet we know that there will be
kings on the new earth, after the 1,000 years have ended- Rev. 21:24;
22:5. So it is obvious that all sovereignty and all authority will not
yet have been nullified, nor will death have been abolished. Rev.
21:8. 1 Cor 15:22-25: “For even as, in Adam, all are dying, thus also,
in Christ, shall all be vivified. Yet each in his own class: the
Firstfruit, Christ; thereupon those who are Christ’s in His presence;
thereafter the consummation, whenever He may be giving up the kingdom
to His God and Father, whenever He should be nullifying all
sovereignty and all authority and power.” All are dying in Adam, or
through Adam, in his act of disobedience at the tree of knowledge. All
are vivified (made immortal) in Christ, or through Christ, in His act
of obedience- the death of the tree or cross. But mankind isn’t all
vivified at once; we’re divided into classes. The first class is
Christ, when He rose from the dead. The second class is “those who are
Christ’s in His presence”. “Thereafter the consummation” of
vivification, for the third class remains; those who are not Christ’s
at His presence. They also died in Adam, and they are included in
vivification, as Paul clearly states in Ro. 5:18, 19. So we know there
will be kings on the new earth; all authority will not yet have been
nullified. We also know that the second death will still exist at that
time; death will not yet have been abolished. “And the Adversary who
is deceiving them was cast into the lake of fire and sulphur, where
the wild beast and where the false prophet are also. And they shall be
tormented day and night for the eons of the eons.” Rev. 20:10. So the
Adversary will obviously still live up to his title long after Christ
returns; he will still be in torment in the final eon, that of the new
earth. And death is not abolished until all is subject to Christ- 1
Cor. 15:25-27. From Rev. 2:26, 27 and 12:5 we know that Christ will be
shepherding all the nations with an iron club. This will occur after
His second coming- Rev. 19:15. When Christ returns, loud voices in
heaven will say, “The kingdom of this world became our Lord’s and His
Christ’s, and He shall be reigning for the eons of the eons!” Rev.
11:15. Therefore it is impossible that the second coming be “the
consummation, whenever He may be giving up the kingdom to His God and
Father” 1 Cor. 15:24; Rev. 22:1-3. The consummation can only occur
after “the complement of the eras” described in Eph. 1:8-11; after the
eons of the eons; that is, after the 1,000 years and the final eon on
the new earth. Only then will death be abolished. Col. 1:20.
el•lip•sis
noun, grammar:
The omission from a sentence or other construction of one or more
words that would complete or clarify the construction.
Let’s examine two instances in the Bible where an ellipsis is used
with the Greek “eita” (thereafter).
In 1 Tim. 2:13 “for Adam was first molded, thereafter (eita) Eve…”
(ellipsis- “was molded”)
In 1 Cor. 15:22-24 “For even as, in Adam, all are dying, thus also, in
Christ, shall all be vivified. Yet each in his own class: the
Firstfruit, Christ; thereupon those who are Christ’s in His presence;
thereafter (eita) the consummation…” (ellipsis- “of the vivification
of all mankind”)
The “classes” or “orders” of vivification:
First, who is the subject; who will be vivified? 1 Cor. 15:22 “For
even as, in Adam, all are dying, thus also, in Christ, shall all be
vivified.” The Greek and the English are clear; just as all are mortal
in, or through, Adam, so also, all will be immortal in, or through,
Christ. The subject of 1 Cor. 15:22 is all mankind.
Second, what is vivification? Galatians 3:21 confirms the link between
vivification and righteousness. Resurrection need not include
vivification. Jn. 5:21. To be raised to mortality is not vivification.
Third, the classes of vivification. The Greek for “class” is Strong’s
5001, tagma; from tasso 5021; something orderly in arrangement (a
troop), i.e. (figuratively) a series or succession: -order.
sacrednamebible.com/kjvstrongs/STRGRK50.htm
Class one of vivification: “the Firstfruit, Christ”. This occurred
when Christ rose from among the dead.
Class two of vivification: “thereupon (epeita) those who are Christ’s
in His presence”. This occurs at Christ’s second coming, and may
include multiple resurrections occurring around the end of the present
eon and the commencement of the impending eon (the “millennium”).
There are also those who will be vivified without being resurrected,
having never tasted death- 1 Thes. 4:17. This is further evidence that
resurrection is not the equivalent of vivification; virtually all
Christians agree that all believers will be vivified.
The Greek New Testament does not have punctuation. Many versions place
a period at the end of verse 23. In contrast, the Concordant version
places a semicolon, for the train of thought continues into verse 24:
“thereafter the consummation…”. The consummation or “end” of what?- of
the vivification of all mankind. Just as in Romans 5:18, 19, Paul’s
subject here is all mankind. And the final class remains; those who
are not Christ’s in His presence. They will be subject to judgments
and many will have their part in the lake of fire, which for them will
be the second death. Nevertheless, all God’s enemies will be subjected
to Christ, and then Christ will be subjected to God, that the Father
may be “All in all”. 1 Cor. 15:20-28. The final enemy to be abolished
is death, and God describes the lake of fire as “the second death”.
Therefore, we end our study with:
Class three of vivification: “our Savior, Christ Jesus, indeed,
abolishes death”. 2 Tim. 1:10. This occurs at the end of the eons.
“Now God is He, not of the dead, but of the living, for all, to Him,
are living.” Luke 20:38. (See also Ro. 4:17; 1 Tim. 6:13; Phil.
2:9-11; Col. 1:15-20; 1 Tim. 4:9-11 and 2:1-6.) In Luke 20:38, God
displays a sort of “ellipsis”; He barely mentions the sin and judgment
of the eons to focus prophetically on His goal, to be All in all.
DECRETIVE WILL
I think of myself as a theistic determinist. I believe that everything HAS to happen the way that it does, including all of our attempts to assist, or prevent it from happening.
Theologically this is called God’s decretive will, or that which MUST occur, in contrast to God’s preceptive will, which is what His creatures OUGHT to do, e.g. THE GOLDEN RULE, and choosing Jesus Christ.
I believe that God will eventually fit every individual into His master plan in a positive way that necessitates their unique temporary involvement in evil and suffering that will enable God to manifest, and glorify, and magnify the many facets of His character in a way that uniquely involves that person, and everyone else involved in that person’s life too.
THE INTERPLAY OF GOOD AND EVIL – RAY PRINZING
“God is sovereign, and He controls all the interaction of evil and good, and causes all to redound to His own glory. It is not – what was lost by the fall was to be regained by redemption, BUT by the interaction of FALL AND REDEMPTION, God achieves greater, wiser, nobler, and higher goals for everyone than by the Adamic race remaining in its pristine state.
Evil and good are synchronized to accomplish God’s will and purpose, so that the ultimate goal shall reveal all evil transformed back into good, and all negation cancelled out by GOOD. Evil is allowed for wise ends, and when these are secured it must cease to exist, for God will restore all things into good. HE controls all the interaction between evil and good until His purpose of the ages is fulfilled. Then shall God be All in all.”
DEMONS
THE TEACHING THAT COMES FROM DEMONS
THE ORIGIN AND HISTORY OF THE
Doctrine of Endless Punishment
BY THOMAS B. THAYER
tentmaker.org/books/OriginandHistory.html
DENY
Some people think that Matt. 10:33 means that deniers will never be saved.
But Peter denied Christ three times, Matt. 26:75, and so will all other deniers repent in due time.
DRAW / DRAG?
In John 12:32, in signifying by what death He was about to be dying (v.33), Jesus said, ‘And I, if I should be exalted out of the earth, shall be drawing all to Myself.’
It is not that “draw” means “drag;” it is rather that an agency which draws, is equally as effective as an agency which drags. When a man is dragged, he is moved contrary to his will; when a man is drawn, he is moved in correspondence to his will, according to the influences which cause him to choose as he does. Agencies which drag, determine the body; agencies which draw, determine the heart, from which spring the outflowings of life (Prov.4:23).
When one is “drawn in” to doing something, he is still caused to act as he does; he must still do what he, even if gently, is “drawn” to do–as much so as if he were “dragged” (“kicking and screaming”) into so doing. It is simply that an agency which “draws,” engages the will and instills the voluntary behavior which follows, in contradistinction to a power that merely compels outward acts–“dragging” them forth–without gaining the acquiescence of the will.
Thus we rejoice to know that while no one can come to Christ if ever the Father Who sends Him should not be drawing him (John 6:44), in due time, under God, Christ “shall be drawing all to Himself” (John 12:32). James Coram concordant.org/expohtml/Ques … .html#115a
It would be good to answer this question: When will Christ draw to Himself the multiplied millions who die without having once heard about the one true God? (This would include hundreds of millions of small children.) - Kenneth Larsen
Is God a Failure? - Eleanor Garrod
Now that’s a pretty poignant question. Or is it an insinuation? An inference? Or implication? Or is it truth, as many would have you believe? Have you ever heard a sermon by that title? I doubt if you have. But I’m certain you have heard many a sermon which has been riddled with such implications.
Allow me to rephrase the question: Have you ever heard a sermon stating that if you don’t accept Jesus, you’ll burn forever in hell? Ah, I knew I’d touch a raw nerve. You have, haven’t you? If you heard that God is going to lose so much as one individual to the devil forever, then God is a failure.
If you have heard that the heathen (who have never had an opportunity to hear of Jesus) will be tormented forever for not believing in Him, then you’ve heard that God is a failure. Click on “See More” to read the entire quote.
If you’ve heard that man’s puny will can withstand the omnipotent will of God, and that man’s will can paralyze God’s will, then you have heard that God is a failure.
If you’ve heard that the Adversary outsmarted God in the garden of Eden, if you’ve heard that God did not want Adam and Eve to eat of the tree of knowledge of good and evil, then you’ve heard that God is a failure.
If you’ve ever heard anyone affirm that God will lose 95% of His created beings that He’s placed on planet earth, and will torment them forever, then you’ve clearly heard that God is a failure.
If the Good Shepherd is not willing that any should perish, and yet gets weary and gives up before He finds the last sheep that’s lost, then you know that God is a failure.
If no one can come to Jesus except the Father draws him, and if the Father - eventually - does not draw every single person, then God is a failure.
What is the response of your heart to the poised question: Is God a failure? Ah, my heart says, “Nay, a billion nays.” My heart has fallen in love with a God who does all things perfectly, and one day all will be made plain, and in the end He will become ‘All in All’ and for that day my heart does wait and meanwhile I rejoice and endure because I see Him, the invisible One.
By faith I see a Master Plan for the ages and beyond, and I know I am part of that plan, and for this I whisper, “Thank you, Jesus.” I sing a song to my Beloved, Hallelujah!
In Love with Him, Eleanor Garrod
The death and resurrection of Jesus guarantees the eventual salvation of everyone.
ELECTION
Eventually everyone will be saved.
Because men have failed to see and understand the doctrine of election, it has propagated false ideas of salvation. Many seek to limit it to believers, but they overlook the significance of the double statement.
"In 1Tim. 4:9-11 we are told that the living God is the Saviour of all mankind, especially of those who believe,' and with this 1Tim. 2: 4-6 concurs. Many seek to limit it to believers, but they overlook the significance of the double statement. That there is a special salvation for believers is plainly stated, but this does not limit the other part of the statement, rather does it emphasize it. The salvation of believers is a special work; they are a special class in theall mankind.’ God’s will for mankind is salvation, not as an experimental salvation toying with the will and choice of men, but as their Disposer – God.
My dear brethren, let us embrace this glorious truth which God has revealed for us. Let it so become a part of us that our lives will be reflecting it. Let it fill our hearts with the love of God and His glorious Son. Let us be rendering praise to the living God, the universal Creator and Reconciler, the God and Father of our Lord Jesus Christ.
`To Him be glory for the eons! Amen!’ " - E.G.Jones
REDEMPTION IN TWO PARTS - J. Preston Eby
godfire.net/eby/allinall.html
tentmaker.org/articles/savio … in-all.htm
At the present time salvation is enjoyed only by those who believe; the balance of mankind will be saved at the consummation. A savior is one who actually saves. God is the savior of all mankind, not just the ‘potential’ savior. When the truth concerning the eons displaces the error about eternity, judgment and grace are seen to work harmoniously together till each reaches its predestined goal. All the threats of punishment to follow the judgment of the wicked can be accepted at their full, dreadful value without doing violence to our innate sense of justice, and without denying the predictions of a final victory of grace.
Don Bast
ESPECIALLY
GOD JUSTIFIES, VIVIFIES, SAVES AND RECONCILES ALL – E.G. JONES
“In 1Tim. 4:9-11 we are told that the living God ‘is the Saviour of all mankind, especially of those who believe,’ and with this 1Tim. 2: 4-6 concurs. Many seek to limit it to believers, but they overlook the significance of the double statement. That there is a special salvation for believers is plainly stated, but this does not limit the other part of the statement, rather does it emphasize it. The salvation of believers is a special work; they are a special class in the ‘all mankind.’ God’s will for mankind is salvation, not as an experimental salvation toying with the will and choice of men, but as their Disposer – God.
My dear brethren, let us embrace this glorious truth which God has revealed for us. Let it so become a part of us that our lives will be reflecting it. Let it fill our hearts with the love of God and His glorious Son. Let us be rendering praise to the living God, the universal Creator and Reconciler, the God and Father of our Lord Jesus Christ.
‘To Him be glory for the eons! Amen!’ ”
“eternal damnation”
The meaning of words that have been translated as “eternal”, “forever”, “incurable” in the scriptures
Sodom’s fiery judgment is “eternal” (Jude
7)–until–God “will restore the fortunes of Sodom”
Ez.16:53-55).
Israel’s “affliction is incurable” (Jer.
30:12)-until–the Lord “will restore health” and heal
her wounds (Jer. 30:17).
The sin of Samaria “is incurable” (Mic. 1:9)-until–
Lord “will restore … the fortunes of Samaria.” (Ez.
16:53).
An Ammonite or Moabite is forbidden to enter the
Lord’s congregation “forever”-until–the tenth
generation (Deut. 23:3):
Habakkuk tells us of mountains that were
“everlasting”, that is -until-- they “were shattered”
Hab. 3 3:6).
The Aaronic Priesthood was to be an “everlasting”
priesthood (Ex. 40:15), that is-until-it was
superceded by the Melchizedek Priesthood (Hebrews
7:14-18).
Many translations of the Bible inform us that God
would dwell in Solomon’s Temple “forever” (1 Kings
8:13), that is,–until the Temple was destroyed.
The Law of Moses was to be an “everlasting covenant”
(Leviticus 24:8) yet we read in the New Covenant the
first was “done away” and “abolished” (2 Corinthians
3:11,13), and God “made the first old” (Hebrews 8:13).
God’s waves of wrath roll over Jonah
“forever”-until–the Lord delivers him from the large
fish’s belly on the third day (Jonah 2:6,10; 1: 17);
Egypt and Elam will “rise no more” (Jer.
25:27)-until–the Lord will “restore the fortunes of
Egypt” (Ez. 29:14) and “restore the fortunes of Elam”
(Jer. 49:39).
“Moab is destroyed” (Jer. 48:4, 42)-until–the Lord
“will restore the fortunes of Moab” (Jer. 48:47).
Israel’s judgment lasts “forever”-until–the Spirit is
poured out and God restores it (Isa. 32:13-15).
So, narrow is the way to life and few find it-until–
His church confiscates the “strong man’s” booty,
setting the captives free so God becomes all in all
(Isa. 61, Luke 11:21-22, Matt. 7:13; 16:18, 1 Cor.
15:24-28).
The King James Bible, as well as many others, tells us
that a bondslave was to serve his master “forever”
(Exodus 21:6), that is,–until–his death.
A snippet from
Etymology of the Word “Damn”
The words “damn” and “Hell” are among favorite words spoken by theologians of the “hell-fire” type.
Let us look into the etymology of this word “damn.” We may find some interesting surprises.
tentmaker.org/Dew/Dew7/D7-Et … dDamn.html
EVERY KNEE SHALL BOW
Does the subjection of all under Christ’s feet involve forced submission? 1 Cor. 15:20-28. Not at all; first, we see that Christ will subject Himself to His Father. The same word is used because the same action is described; willing and worshipful submission. This is underscored in Phil. 2:9-11, where all bow IN the name of Jesus, a name meaning “God saves”. How is it that every tongue will be acclaiming that Jesus Christ is Lord? No one is able to say ‘Jesus is Lord” except by Holy Spirit. 1 Cor. 12:3. So it is apparent that their hearts are susceptible to God’s spirit.
“For the Son of Mankind came to seek and to save the lost.” Luke 19:10.
How many will He seek? “And I, if I should be exalted out of the earth, shall be drawing all to myself.” John 12:32. The word ‘men’ is not in the Greek; this is universal.
If we read Phil. 3:21, we see the use of the Greek word “kata” (“in accord with/ according to”); see Matt. 9:29 for another example. We are told that the operation which enables Christ to subject all to Himself is in accord with the transfiguration of the body of our humiliation, to conform it to the body of His glory. Nothing could be farther from forced subjugation than this!
Paul reveals a wondrous truth in Romans 5:19, and it relates to all mankind: “For even as, through the disobedience of the one man, the many were constituted sinners, thus also, through the obedience of the One, the many shall be constituted just.” Reconciliation is a willing and mutual agreement; one-sided conciliation or forced submission doesn’t correspond with God’s plan as described in Colossians 1:15-20.
“Yahweh, our Elohim, You are the Setter of welfare on the hearthstones for us, for, moreover, all our doings You do contrive for us.” Is. 26:12. See 2 Chronicles 30:12; Rev. 17:17 - James Coram
Some ask, Why does it say “the many” instead of “all” in Roman 5:19?
This is because the one disobedient man (Adam), and the One righteous Man (Christ) are put in a class by themselves. They are in contrast with “the many.”
We may put it as follows:
The one disobedient man plus “the many” equals all mankind made sinners.
The One obedient Man plus “the many” equals all mankind made righteous.
That “the one” plus “the many” made sinners includes all mankind no one will deny.
Even so, “the One” plus “the many” made righteous is all-inclusive and guarantees the salvation of all mankind.
THE TEACHING THAT COMES FROM DEMONS
THE ORIGIN AND HISTORY OF THE
Doctrine of Endless Punishment
BY THOMAS B. THAYER
tentmaker.org/books/OriginandHistory.html
A snippet from 125 NUTS FOR CALVINISTS TO CRACK – C.R. Bierbower
(another book in my hard copy UR library)
“Although a Calvinist myself for more than thirty years, the scriptures declaring God’s infinite love, and the plain teachings of Jesus my Lord on the subject of love, mercy and truth, finally sank my theological ship. This left me searching for the truth as it is in Jesus. Finally I was convinced by the overwhelming number of Scriptures that our great God and Heavenly Father truly does, without partiality, love the whole world, and He will in His own time and in His own way finally reconcile all men unto Himself.
Arminianism and Calvinism both represent each other as the method for God’s work in salvation, and both vigorously reject the final reconciliation of all men. It is my purpose in this book to point out to my Calvinistic brethren the inconsistency of their interpretation of Scripture.”
A snippet from
SOONER OR LATER GOD ALL IN ALL - Anthony J. Borrello
“As hostile and objectionable our dear brethren may be, there are answers and explanations for every argument and/or insinuation presented against the undeniable fact, That God indeed is a God ‘Who will have all men to be saved, and come into a knowledge of the truth (1Tim. 2:4). As greatly as man and their religious attempt to fight this utterly dynamic evangel (good news), God shall eventually be All in all (1Cor. 15:28)."
“But God is in no hurry. He has specific eons, and administrations within the eons, to fulfill His universal purpose and intention of universal reconciliation. All came out of Christ, including Adam. Consequently all shall be restored by and through Christ, ‘yet each in his own class’ (1Cor. 15:23).”
When clouds of confusion gather regarding God’s plan for mankind, and despair come showering down upon our studies, turn to God’s word originally rendered, then, like a searchlight in the darkness of night, His love, and His light of understanding will surely beam forth. God will not allow any to be eternally lost. He is a loving Creator, working out His purpose for the universe, Who will get love from all in return, so that He can and will be ‘ALL in all,’ to all, ‘later.’”
GOD’S PLAN FOR THE AGES OF TIME
THE EONS OF THE BIBLE WITH CONCORDANCE
saviourofall.org/Tracts/Eons2.html
re the Augustine argument; I wouldn’t want eternal life if it means some will suffer forever.
I understand that feeling Andre.
Greek scholar William Barclay wrote concerning kolasis aionion (age-during corrective chastisement) in Matthew 25:46
“The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. There is no instance in Greek secular literature where kolasis does not mean remedial punishment. It is a simple fact that in Greek kolasis always means remedial punishment. God’s punishment is always for man’s cure.”
See what other Greek scholars say about it too.
AN ANALYTICAL STUDY OF WORDS
tentmaker.org/books/asw/Chapter11.html
Fifteen literally translated (not interpretively translated) Bibles that reveal what God will do with the sinners in Matthew 25:46
Concordant Literal, Young’s literal, Wilson’s Emphatic Diaglott, Rotherham’s Emphasized, Scarlett’s, J.W. Hanson’s New Covenant, Twentieth Century, Ferrar Fenton, The Western New Testament, Weymouth’s (unedited), Clementson’s, The New Testament of our Lord and Savior Jesus Anointed, The Restoration of Original Sacred Name Bible, Bullinger’s Companion Bible margins, Jonathan Mitchell’s translation (2010).
Regarding the meaning of aionios, many Greek scholars agree with John Wesley Hanson.
AIÓN – AIÓNIOS
tentmaker.org/books/Aion_lim.shtml
SEE
THE SCHOLARS CORNER THE CENTER FOR BIBLE STUDIES IN CHRISTIAN UNIVERSALISM
Scholar’s Corner: The Center for Bible studies in Christian Universalism
tentmaker.org/ScholarsCorner.html
Questions Without Answers
Many people have a very limited view of God’s plan of salvation and when approached with questions, are unable to give an answer, or, unable to give a correct answer. This can be, first and foremost, attributed to lack of true Bible study. It can be caused by the bias of denominational beliefs, creeds, other individual interpretations, or from relying on other people to answer for them.
But, what does the Bible have to say about the individual Christian being able to give an answer when questioned? 2 Timothy 2:15 says to:
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
They are told to “Study”, or “be diligent”, as some Bibles have it translated. Why? To be “approved unto God” and so as “not to be ashamed” when questions are asked. How and what are they told to study? By “rightly dividing the word of truth”, which is the Bible.
Next, look at what the Apostle Peter says concerning questions and answers in 1 Peter 3:15.
“But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:”
Within this short verse of Scripture, there are several thoughts that need to be mentioned. These are:
- Be READY to give an Answer – be prepared.
- Be ready ALWAYS – do not put off a Question.
- Be ready always to give an answer – evasion excites suspicion.
- Give an answer to EVERY ONE that asks you.
- A REASON is asked for – not an assertion.
- The answer should be a reason of THE HOPE [not the fear] that is in you.
- The Question is to be answered [not in a passion, but] with MEEKNESS toward man, and FILIAL FEAR toward God.
Below, is a list of 213 questions that will help to clarify God’s plan of salvation as set forth in the Holy Bible, so that when questions are asked, correct answers can be given. To those holding a limited view of God’s plan of salvation, they are truly Questions Without Answers, but, to those who rely on God’s Word, the answers become apparent as His truth is revealed to them.
The questions were written by A. C. Thomas and appeared in a book by E. H. Lake, entitled “The Key to Truth”.
Now the Questions: - As we are required to love our enemies, may we not safely infer that God loves His enemies? (Matt. 5:44)
- If God loves His enemies, will He punish them more than will be for their good?
- Would endless punishment be for the good of any being?
- As God loves His friends, if He loves His enemies also, are not all mankind the objects of His love?
- If God loves those only who love Him, what better is He than the sinner? (Luke 6:32-33)
- As “love thinketh no evil,” can God design the ultimate evil of a single soul? (1 Cor. 13:5)
- As “love worketh no ill,” can God inflict, or cause, or allow to be inflicted, an endless ill? (Rom. 13:10)
- As we are forbidden to be overcome by evil, can we safely suppose that God will be overcome by evil? (Rom. 12:21)
- Would not the infliction of endless punishment prove that God HAD been overcome by evil?
- If man does wrong in returning evil for evil, would not God do wrong if He was to do the same?
- Would not endless punishment be the return of evil for evil?
- As we are commanded “to overcome evil with good,” may we not safely infer that God will do the same? (Rom. 12:21)
- Would the infliction of endless punishment be overcoming evil with good?
- If God hates the sinner, does the sinner do wrong in hating Him?
- Is God a changeable being? (James 1:17)
- If God loves His enemies now, will he not always love them?
- Is it just for God to be “kind to the evil and unthankful,” in their present life? (Luke 6:35)
- Would it be unjust for God to be kind to all men in a future state?
- If all men justly deserve endless punishment, will not those who are saved, be saved unjustly?
- If God “will by no means clear the guilty,” by what means can just punishment be evaded? (Ex. 34:7)
- As no man can measure endless punishment to his neighbor, will endless punishment be measured to him? (Luke 4:38)
- Would it be merciful in God to inflict endless punishment? – that is, merciful to the sufferer?
- Can that be just which is not merciful?
- Do not cruelty and injustice go hand in hand?
- Can that be merciful which is not just?
- Does divine justice demand the infliction of pain from which mercy recoils?
- Does divine mercy require any thing that justice refuses to grant?
- If the demands of divine justice are opposed to the requirements of mercy, is not God divided against Himself?
- If the requirements of mercy are opposed to the demands of the justice of God, can His kingdom stand? – (Mark 3:24)
- If the justice and mercy of God are any way opposed, do they "keep the unity of the spirit in the bonds of peace?’
- If justice and mercy are opposed to their requirements can Deity be a just God and a Savior? – (Isaiah 14:21)
- If “a God all mercy is a God unjust,” would not a God all justice be a God unmerciful?
- Is there any such thing in God as unjust mercy, or unmerciful justice?
- Is there any such thing in God as just cruelty, or merciful injustice?
- If you had sufficient power would you not deliver all men from sin?
- Are you more merciful than the God Who made you?
- ‘Can a woman forget her sucking child?’
- Is the Creator of human sympathy less benevolent than the creature?
- If God WOULD save all men, but CANNOT, is He infinite in power?
- If God CAN save all men, but WILL NOT, is He infinite in goodness?
- Does God DESIRE the salvation of all men? (1 Tim. 2:3-4)
- As God is righteous, must not the desire for universal salvation be a RIGHTEOUS desire?
- Is it true, that “the desire of the righteous shall be granted?” – (Prov. 10:24)
- Did God design universal salvation when He created man?
- Will God carry His original design into execution?
- Can finite man frustrate the purposes of the Almighty?
- Is every individual under obligation to be thankful for his existence?
- Will this obligation eternally continue?
- Can any one be thankful for that which, on the whole, is not a blessing?
- If any one be rendered endlessly miserable, will he be still under obligation to thank God for existence?
- Would endless misery benefit the Almighty, as the INFLICTOR?
- Would endless misery benefit the saints, as SPECTATORS?
- Would endless misery benefit the sinner, as the SUFFERER?
- If endless punishment be the “wages of sin,” could the sinner ever receive payment in full? (Rom. 6:23)
- As man is a finite being, can he commit an infinite sin?
- If man cannot commit an infinite sin, can he deserve endless punishment?
- If one sin be infinite, can a million be any more?
- If ONE sin be NOT infinite, can a million of sins amount to an infinite sin?
- If sin be infinite, can one sin be greater than the other?
- If sin be infinite, can it be true that, “where sin abounded grace did MUCH MORE abound?” --(Rom. 5:20)
- If sin be infinite, can it ever be finished or brought to an end?
- If ONE sin deserves an eternity of punishment, how much punishment will TEN sins deserve?
- Do you ardently DESIRE the salvation of all men?
- Is it true that God “openeth his hand and satisfieth the desire of every living thing?” – (Ps. 145:16)
- Do you fervently PRAY for the salvation of all men? (1 Tim. 2:1)
- Do you pray in FAITH, nothing doubting? (James 1:6)
- Are you aware, “that whatsoever is not of faith is sin?” – (Rom 14:23)
- Would God require us to pray for all men, and to pray in faith, unless He intends all men should be saved?
- If you believe endless misery to be the truth of God, why should you desire and pray that it may prove false?
- Can the pleasure of the Almighty be contrary to his determinate will?
- Would the infliction of endless misery afford pleasure to the Deity?
- Can God be glorified by that which gives Him no pleasure?
- As Jesus “tasted death for every man,” can it be true that “the pleasure of the Lord shall prosper in his hands,” if a part are never saved? (Heb. 2:9)
- If God “declares the end from the beginning,” can the final destiny of mankind be contrary to His will?
- Can endless misery be brought about contrary to the GOOD PLEASURE of the Almighty?
- Can God WILL anything contrary to His knowledge?
- Did God know when He created man, that a part of His creatures would be endlessly miserable?
- If God, when He created, did not know the result of creation, is He infinite in knowledge?
- Power is the ability to do: is knowledge simply the ability to know?
- If God knew when He created man, that some would be eternally wretched, did He not will this to be their doom?
- If God willed the endless misery of a part of His creatures, why is it said that “he will have all men to be saved?” – (1 Tim. 2:4)
- If the Scriptures should testify, that God “will have all men to be damned,” could we safely infer that a part might be saved?
- If the Scriptures testify, that God “will have all men to be saved,” can we safely infer that a part may be damned?
- If God made an endless hell before He created man, did He know there would be any use for it?
- If God knew there would be use for an endless hell, must He not have created some men for endless misery?
- If God made an endless hell, was it included in the works which He pronounced “very good?” – (Gen. 1:31)
- If there be an endless hell, and it was not made before the creation of men, when was it made?
- If there be a personal devil, who made him?
- Can there be any such thing as sin in heaven?
- If there was sin in heaven, many not sin be committed there again?
- If an angel of light became a devil, was not Paul in error, when he said Satan is transformed into an angel of light? – (2 Cor 11:14)
- As sin presupposes temptation of some sort, who tempted a holy angel to sin?
- If an angel could sin without a devil to tempt him, may we not sin without a devil to tempt us?
- If a holy angel was tempted to sin by surrounding evil, is heaven a holy place?
- If an angel was tempted by evil passions, could he have been holy?
- If an angel became a devil by sinning, was Adam’s the original sin?
- If Adam became mortal (that is, subject to death,) by sinning, must he not have been created immortal?
- If Adam had been created immortal, could he ever have died?
- If Adam sinned without inheriting total depravity, why should inborn depravity be assigned as the cause of our sins?
- Would there be any more impropriety in imputing MY sins to Adam, than in imputing HIS sins to ME?
- If men are totally depraved by nature, must not children be so likewise?
- If children be totally depraved, is it true, that “of such is the kingdom of heaven?” – (Mark 10:14)
- Men are to be washed from their sins. If they are totally depraved, what is there to wash?
- If evil men and seducers “wax worse and worse,” (2 Tim. 3:13), can they be totally depraved at first?
- If human reason be “carnal and delusive,” why did Jehovah say, “come now and let us REASON together?” – (Isa. 1:18)
- If reason be delusive, why should some folks reason against the use of reason?
- Can an effect exist without a cause sufficiently powerful to produce it?
- If “we love God because he first loved us,” is it true that we must first love HIM before He will love us?
- If “we love God because he first loved us,” is it not plain that He loved US when we did not love HIM?
- If God loved US when we did not love HIM, is not our love to Him the EFFECT (and not the CAUSE) of His love to US?
- Was it consistent with divine justice, to love us, when we did not love Him?
- If God once loved us, will not that love eternally continue?
- If the love of God is the cause which produces love in man, can anger and wrath produce the same effect?
- Is it the revealed will of God that all men should be saved?
- Can God will all men to be saved, knowing that a part will be forever lost?
- If God has two wills, why is double-mindedness condemned in the Scriptures?
- If God has two wills, why does the Bible say, “He is of one mind?”
- If God has a secret will, how did you gain a knowledge of it?
- Can that be a secret which has been revealed?
- If God revealed His secret will to “the saints,” why should they reveal it to “the wicked?”
- If God under any circumstances, wills the endless misery of a human soul, in what does He differ from Satan?
- Can Jesus Christ be the Savior of any more than He actually saves?
- Can Jesus be “the Savior of the world,” (1 John 4:14), if the world is not saved by him?
- Is Christ, in any sense, the Savior of unbelievers?
- If Christ be in no sense the Savior of unbelievers, why are unbelievers called upon to believe in Christ as their Savior?
- If unbelievers are not called upon to believe in Christ as their Savior, what are they to believe?
- Must not the thing to be believed, be true before it is believed?
- Must not the thing to be believed continue to be true, whether it be believed or disbelieved?
- “What if some did not believe? Shall their unbelief make the faith, [or faithfulness] of God of none effect?” – (Rom. 3:3)
- Is it true that “God hath concluded all in unbelief that he might have mercy on all?” – (Rom 9:32)
- Can God be “especially the Savior of them who believe,” unless He be actually the Savior of all? – (1 Tim. 4:10)
- If belief and good works in this life, be essential to eternal salvation in the next, can infants be saved?
- Can the good actions of finite man merit an infinite reward?
- Can the evil actions of finite man merit infinite punishment?
- If men are saved by works, is salvation of grace?
- If one man is saved by grace, why should not all be saved in like manner?
- Is God a partial being?
- Can the faith of the Partialists be based in the wisdom that is “full of mercy and good fruits, without partiality?” – (James 3:17)
- Can sufficient provision be made for the salvation of all men, if some men are never saved?
- Must not sufficient provision be sufficient to subdue the will of the creature?
- Is there any other way to determine the sufficiency of the means employed, than by the accomplishment of the end designed?
- Does not the law of God require all men to love him supremely, and their neighbors as themselves?
- Is it true, that “not one jot or tittle of this law shall pass till all be fulfilled?” – (Matt. 5:18)
- Does not justice require of us the fulfilment of the law of God?
- Will not justice be eternally violated, if the law of God be not universally fulfilled?
- Can they fulfil the law of love who are rendered eternally miserable?
- Can justice require the obedience of the sinner, and at the same time require his eternal disobedience?
- If whoso “offereth praise glorifieth God,” (Ps. 1:23), can He be glorified by those who have no cause to praise Him?
- If any one be rendered eternally miserable, can he have any cause to praise His Maker?
- Will God ever place some of his creatures in such a situation they cannot praise him?
- Do you believe that endless punishment would manifest the glory of God?
- Can you rejoice in the hope of the glory of God?
- Would not the salvation of half of mankind glorify God more than the salvation of one-fourth?
- Would not the salvation of nine-tenths of mankind glorify God more than the salvation of one-half?
- Can we give “glory to God in the highest,” without believing in the salvation of all men?
- If “all have sinned, and (thus) come short of the glory of God,” (Rom. 3:23), would eternal sinning mend the matter?
- Shall “every tongue confess that Jesus Christ is Lord to the glory of God the Father?” – (Philippians 2:11)
- Is endless misery “good tidings of great joy which shall be to all people?”
- Could man be endlessly miserable without being endlessly a sinner?
- If sin exist eternally, can it be true that Christ was to finish the transgression, and to make and end of sin? – (Dan. 9:34)
- As Jesus gave himself a ransom for all men, can he ever “see the travail of his soul and be satisfied,” if endless misery be true?
- Do you hope that endless misery is true?
- Is “faith the substance (or foundation) of things hoped for?” – (Heb. 11:1)
- If endless misery be not a thing hoped for, can it be a part of the Christian faith?
- Is it certain that one soul will be eternally lost?
- Is it certain that one soul will be saved?
- Is it certain that all will not be damned?
- Is it certain that all will not be saved?
- Can that be certain which is not decreed?
- If it be certain that one soul will be saved, must there not be a decree concerning the salvation of a definite number?
- If the number of the saved be definitely fixed, must not the number of the damned be equally definite?
- If there be no certainty in relation to the final destiny of man, is not salvation a work of chance?
- What better is chance than Atheism?
- If God knew, when he created, what the end of each soul would be, is not that end as certain as if it was decreed?
- Is not the merciful man always merciful to his beast?
- Will not the merciful God be always as merciful to His creatures, as the merciful man is to his beast?
- Is it true that the “tender mercies of the Lord are over all his works?” – (Ps. 145:9)
- Is it true that the Almighty is without variableness, or the shadow of turning?
- Would there be any tender mercy in the infliction of endless misery?
- Are the tender mercies of the Lord like unto the tender mercies of the wicked which are cruel?
- If God is not the Father of sinners, why should sinners pray, saying, “Our Father, forgive us our trespasses?”
- “Have we not all one Father? Hath not one God created us?” – (Mal. 2:10)
- If God be the Father of all men, will He do less for His children than earthly parents would do for theirs?
- Is it true that God punishes us “for our profit, that we might be partakers of his holiness?” – (Heb. 12:11)
- Would endless punishment be for our profit?
- Would endless punishment “yield the peaceable fruits of righteousness unto them who are exercised thereby?”
- Is there an afterward to eternity? – (Heb. 7:14)
- Can any doctrine be too good to be true?
- Will God contend forever and be always wroth? – (Isa. 62:16)
- Will the Lord cast off forever? – (Lam. 3:31-33)
- Can he be a Christian who worships the Lord through fear of the devil?
- Can he be a Christian who affirms that if he believed in the salvation of all men, he would not worship God?
- Can he be a Christian who inquires, “if all men are to be saved, what use is there in being virtuous?”
- Some persons say, that if they did not believe in endless punishment, they would take their fill of sin. How much sin would it take to fill a Christian?
- If “the goodness of God leadeth to repentance,” why should His eternal wrath be preached to sinners?
- If “the goodness of God leadeth to repentance,” why should it not be supposed that repentance leadeth to the goodness of God?
- If “the goodness of God leadeth to repentance,” are not the impenitent the objects of His goodness?
- Is not the goodness of God co-extensive and co-eternal with His wisdom and power?
- As the wisdom of God can never change to folly, nor His power to weakness, will His goodness ever change to hatred?
- Can Deity be universally and eternally good, if endless misery be true for a single soul?
- If all men deserve endless punishment, would it not be right for God to inflict it?
- “Shall not the Judge of all the earth do right?”
- If it would be right for God to punish all men eternally, would it not be wrong for Him hot to do it?
- As the infliction of endless misery would be returning evil for evil, would it be right for Deity to inflict it?
- If the return of evil for evil be right in Deity, would it not be equally right in man?
- As “fear hath torment,” and true religion is happiness, can fear produce true religion?
- As “perfect love casteth out fear,” will not fear cast out perfect love?
- Can fear imbue the soul with perfect love?
- Must not they who “believe and tremble,” be possessed of the faith of devils?
- Does the belief of endless misery cause the believer to “rejoice with joy unspeakable and full of glory?” – (1 Pet. 1:8)
- Can a belief of any thing short of universal salvation, fill the soul with “joy and peace?”
- Will not the devil and all his works be destroyed? – (Heb. 2:14; 1 John 3:8)
- Will not death, the last enemy, be swallowed up in victory and destroyed? – (Isa. 25:6-8; 1 Cor. 15:26-54)