JOHN 3:16
“GOD SO LOVED THE WORLD” is probably the best known verse in the Bible. So often has it been expounded and so fully discussed that there seems little likelihood of discovering still deeper delights should we delve in the original, or consult a more exact and consistent rendering. We hope to show, however, that this gem is far more brilliant in its original form than in our idolized, English version. Even those who use it most miss much of its message. This was forcibly brought to my attention by a series of questions concerning it, in which the inquirer asked, “God—does this refer to, the Father? So—what is the meaning of this adverb? World—does this refer to the world geographically or to men and women in the world? Gave—what does the word mean? Begotten—does this refer to being begotten of Mary, or always and eternally begotten? Whosoever—to whom does that refer? Believeth—does this mean any ordinary belief of the mind? On—I have always wondered what on means…Is on used in a sense as of a foundation?”
Although the apostle John was a minister of the Circumcision, and his writings are, in their application, for them alone, nevertheless they belong to the “all Scripture” which is beneficial for us also. Paul’s evangel of conciliation contains grace far beyond the range of this verse, yet there is enough here to more than fill our cup of wondering joy. Here we have the climax of Israel’s ministry, as it will be carried out in the coming day of Jehovah. Hitherto, Israel had been self-centered. They wanted blessing for themselves, although they were chosen to be channels of blessing to others. John’s ministry is characterized by this. He sets forth the blessing of the whole world through the holy nation, when they are blessed, while Paul sets forth the portion for the nations while Israel is still stubborn.
GOD—NOT THE FATHER
One of the eyesores of modern evangelical teaching is confusion in regard to the Deity. This exposes itself at times in such questions as “Is it God the Father?” In such a dilemma, a modern evangelist would almost be compelled to answer “Yes.” But this leads to even more confusion, if we substitute, and say, “The Father so loved the world.” This suggests that the love is that of a parent, and that God is related to the world as a father to his child, sometimes called the “universal fatherhood” of God. This logical deduction no evangelical preacher will acknowledge. Is it not much better to avoid the character of Father here? The unbelieving world is related to God as Creator. The title “God” denotes the “Disposer” in the original tongues. So we should perhaps answer by saying that it is not in His character as Father that God’s love is displayed here, but rather in that of God. The unbeliever is not related to God as Father, hence the love here spoken of
is not paternal.
John three sixteen is clear in its testimony against the Trinitarian heresy. If we include in the title “God” the theological “God the Son,” then we transform it into an inextricable and insoluble maze. How can “God the Son” generate Himself? Or, perhaps we should say, How can He perform a part of this, so that He is the only begotten Son of two Others, as well as Himself? The question, Was it God the Father? is the cry of one who is perplexed, not by John three sixteen, but by orthodox theology. It ought to open our eyes to the darkness of orthodox doctrine, and, by its clear-cut inferential testimony, confirm the great truth that there is one God, Who alone could give His Son, not one of three, who give one of themselves.
SO—MANNER, NOT MEASURE
Often, in my early days, did I revel in the word so, and in my preaching, I expatiated on the magnificent extent of God’s love to the world. But one day I thought I would look it up in my Greek concordance. I am ashamed to say that for a while I was disappointed to find that it was not “so,” in the sense of quantity or size. But it was not long before I began to see that the quality of God’s love is here displayed by the way in which it expresses itself to His creatures, and this is far more precious than its abundance. It is the manner of God’s love which is here revealed, not alone its measure. This Greek word is usually rendered thus, not so. Its true force is seen in the preceding verse, “as Moses lifted up the serpent in the wilderness, thus must the Son of Mankind be lifted up.” In other places the Authorized Version translators have it on this wise ( Matt.1:18), after this manner ( Matt.6:9), likewise ( Matt. 17:12), in like manner ( Mark 13:29). Thus is a closer rendering, as in its next occurrence. Our Lord “sat thus on the well” ( John 4:6). “Thus God loves the world…” The word “so” really calls attention to the manner rather than the measure, yet, in this connection it has become blurred, and is always taken as an adverb of size, hence it should be replaced by a clearer expression.
Paul expands this thought more fully in the fifth chapter of Romans: “God is recommending this love of His to us, seeing that, while we are still sinners, Christ died for our sakes” ( Rom.5: 8). John puts it thus: “We are loving God, seeing that He first loves us” ( 1 John 4:19). Even the greatness of His love for His own depends upon this contrast for its revelation. As Paul puts it: “God, being rich in mercy, because of His vast love with which He loves us (we also being dead to the offenses and the lusts)…” ( Eph.2:4). In essence, it is its graciousness which characterizes God’s love. The unworthiness, yea, the utterly despicable character of its object tells us of its grace, for it is a very unlovely world which God loves. On the other hand, the vast value of His gift to this undeserving world, nothing less than the Son of His love, unveils the preciousness of His affection.
What the world needs is to be impressed with the way, rather than the quantity of God’s love. This can be done by stressing the fact that He gives His most precious possession to a world which deserves His indignation and destruction. Only the knowledge of such a love has power to break through the resistance of hard hearts. Only by giving His best to those who deserve His worst has God been able to reveal to us the unutterable graciousness of His feelings toward the creatures of His hand and heart. I sympathize with all who still cling to the familiar “so.” It was a hard and a long pull before I could leave it. It took time for me to become used to “thus.” But it is well worth the cost. It is the manner of His love to which He calls our attention.
LOVES—NOT LOVED
This is further impressed upon our hearts by the fact that, in the original, the verb is loves, not loved. God’s love to the world is not a matter of past history, but a present and a future fact. It is indeed true that He loved and gave, but it is infinitely more true that He loves and gives. These are timeless verities, not mere past manifestations. In Paul’s passage in Romans, which parallels, or rather expands and exalts these great truths to accord with the present grace ( Rom.5:1-11), justification is through the blood of Christ, yet there is also salvation in the life of the Son of God. In the preceding verse we have the death of Christ, the Son of Mankind exalted as the serpent in the wilderness, but John 3:16 goes on further than this, for here, as in Romans, God gives His Son, and this includes His life as well as His death, His future glory as well as His past humiliation, His coming for us in the future as well as His advent in the past. God loves (not loved) the world.
WHAT IS MEANT BY THE WORLD?
Many are perplexed by the word world in the Bible because it sometimes seems to mean one thing and sometimes another. As a matter of fact the word in the original means system or arrangement, and it includes all organized creation demanded by the context in each case. This relieves our minds of the absurdity of making world mean all the men and women in the world, for that which is in a thing, can hardly be that thing. English has no good equivalent for the Greek kosmos, which is broader in its significance, and refers, not directly to the individuals, but to the whole social system of which men form a part. God, the great Arbiter, has created all in the Son of His Love ( Col.1:16), and it were strange, indeed, if His heart did not crave a response from that part of this marvelous system which can return it. But, as His power alone has imparted power to His creatures, so His love alone is able to awake a response in them.
Before coming to John 3:16 we are told what sort of world this is. In the first chapter we read, “In the world He was, and the world came into being through Him, and the world knew Him not” ( John 1:10). It was an ignorant world. It was a dark world ( Matt.5:14). The men who make it, love darkness rather than light, for their acts are wicked ( John 3:19). In Paul’s epistles salvation is individual and particular. In our infirmity, while we are still sinners, Christ died for our sakes. Being enemies, we were conciliated through the death of His Son ( Rom.5:8-10). But John’s evangel is not so individual. Christ was a “Servant of the Circumcision, for the sake of the truth of God, to confirm the patriarchal promises” ( Rom.15:8). The outlook is national and world wide. It has in view the promised day of salvation, the millennium, when the world, the whole system, will be the subject of God’s salvation. Hence God loves the world, and the world is to be regenerated by the salvation of those in it who believe. To Nicodemus our Lord said, “ye” (not you), that is, all in Israel, “must be born anew.”
THE GIFT OF GOD
Who shall define the meaning of a gift? But is not this very passage itself an exalted exposition of its truest significance? It is the chief activity and expression of love. Hate robs. Love gives. Nearly all who have ever labored under the desire to express their affection have had to resort to this means of making it known. The great difficulty is to secure appreciation. I remember once wondering how I could get beyond the ordinary, humdrum, routine gifts, so I gave some of my own heart’s blood by using it in place of ink in writing to the object of my affection. A gift of such a character is more effective than imposing presents. God is too rich to expect much response from mere material donations. But when He gives that which is near and dear to Him, then our hard hearts are affected.
THE ONLY BEGOTTEN
Among westerners the firstborn of a family has little precedence over the rest. But in the Orient the firstborn son takes a place of privilege far above his brothers. When there is only one, he almost monopolizes his father’s heart, for a man’s present standing and future hopes for his family are all bound up in his heir. To the eastern mind there can be no more precious possession than an only son. He is the supreme joy of his father and the pride of his mother’s heart. He is more to them than all else besides. To give such a one is to give all, for nothing else can be compared to him in his father’s estimation. Christ is God’s only begotten Son in the literal sense, in the flesh. In spirit, He becomes the Firstborn among many brethren, but no other man was without a human father except Adam, and he was not begotten, but created. This unique glory belongs only to our Lord.
We must learn to distinguish a son from a mere offspring. Especially in Hebrew it has a wide usage, and includes rank and dignity as well as relationship. But it especially denotes likeness. God gave the One Who was most like Him to be our Saviour. How far we have been led astray into the misty mysteries of medieval theology may be seen by the form in which the question is put. What is “always and eternally begotten?” How thankful we should be that no such nonsense can be found in God’s Word! In theology a contradiction in terms seems to be taken as the hall mark of the divine. The same statement, in other spheres, would be an unquestionable symptom of a deranged intellect. There is no such thing as “eternally begotten,” for begettal is a beginning, and eternal is without a beginning.
WHOSOEVER BELIEVETH
What a perplexing time we used to have trying to stretch out the word whosoever over every member of the human race! But, alas! It would not stay down over unbelievers. It is not “whosoever,” without limitations, but everyone who believes. Herein John 3:16 differs from the glorious evangel of the conciliation, which Paul later revealed for us gentiles. In John we have God’s love for the world. In Paul we have this love displayed by God’s attitude toward unbelievers as well as its effect on believers. Our Lord spoke before His sacrifice. Paul writes after His cross. John seeks Israel’s salvation. Paul realizes Israel’s repudiation. The world is now conciliated, so far as God is concerned, and our message to the unbeliever is to receive this conciliation. When our Lord was here on earth, the unbeliever was judged ( John 3:18). The indignation of God remained on the stubborn ( John 3:36). But not so now. God beseeches all to be conciliated to Him because He is conciliated to them. He is not now reckoning their offenses to them ( 2 Cor. 5:18-21).
What a joy and satisfaction it was to get the vexed “whosoever” question settled by Paul! We were continually tripping over our own feet by preaching that Christ died instead of “the world,” and “whosoever,” and trying to widen this so as not to miss anyone, and then we insisted that, if they did not believe, then—though Christ had died as their “substitute,” and God could not justly punish them as well as Him—if they did not believe they would suffer eternal torment.
“Payment God will not twice demand,
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What a change when we discovered that we had been mixing and distorting and adulterating God’s plain declarations! Then the evangel for today, with its two distinct phases, conciliation on God’s side to the whole world whether they believe or not, and reconciliation when they believe and receive the conciliation, into their own hearts, enabled us to refrain from making God appear unjust. “Whosoever” in John’s evangel is limited to those who believe.
“Does this mean any ordinary belief of the mind?” This was another earnest problem of the past. In this very gospel we read of those who believed into His name beholding the signs which He did. Yet He did not entrust Himself to them, because He knew all … ( John 2:23-25). This put quite a damper on our “whosoever believeth.” We tried to classify the various varieties of faith. It was very evident that there was something lacking with the faith of most “Christians.” One did not need much knowledge of mankind to distrust their profession. Here again Paul came to our rescue. No, a belief with the mind is not genuine. “With the heart it is believed for righteousness” ( Rom.10:10). A superficial assent is worthless. Only a faith which flows from the very core of our being is of any use. It is useless to say that we believe. If it is a living faith it will bear fruit, and by this we will recognize if it is genuine, and convince others of its reality.
NOT ON, BUT INTO
The “kind” of faith necessary for salvation has disturbed the mind of many an anxious sinner. But God’s Word knows no species in faith. The difference lies in its vitality and its depth. It must be with the heart, that is, from the inmost center of our being. All else is sham and hypocrisy. The character of faith is also most graphically expressed in the original by the accompanying preposition. Our stammering English allows us to believe on or in. But the more truthful tongue of inspiration prefers to believe into. Faith is a moving force. When we believe we do not stand on, or even in, but we are transferred from without to within. Out of the world and into God’s Son. Not only is He the foundation beneath our feet, but He is above us and all around us. The true force of into is seen in the very next verse. As God dispatched His Son into the world so faith moves from out of Him into Him.
How much richer would be our life and experience if we should imitate God as beloved children, even in His ways of speaking! He seldom refers to the great change wrought by faith as a motionless position. Never is it faith in Him until after “the great transaction’s done.” Seldom, in John’s gospel, do we read of believing on. Yet nearly forty times, in nearly every chapter, we read of believing into. In the third chapter alone it occurs four times (16,18,18 36). These precious distinctions were lost early, as may be seen in John 3:15, where the three most venerable manuscripts each have it differently. Alexandrinus has it on, Vaticanus has it in and Sinaiticus has it believe into. But here there is the danger that it was adapted to the next verse. But in John 3:16 there is no question. It is those who are carried by the vital power of faith into the only begotten Son of God who shall not be perishing but may be having eonian life.
Yet there is motion into His name which, nevertheless, is not to be trusted. The difference seems to spring from the motive power. The perception of physical signs may not beget vital faith. It is a conviction concerning matters which are not observed. It comes by hearing the divine declarations. Its foundation today must always be, “It is written.” How much of the faith in the millennium is false is seen only at its close, when an innumerable multitude, who have known the powers of that marvelous eon, will follow Satan when he is loosed from his prison. And in our day, how little genuine belief is there in the great religious bodies with their millions of nominal believers! A colporteur in the eastern part of Europe was assured by a man who bought a Bible: “It is true that I am a Christian, but I have never had this book in my hands before.” God alone can read the heart. We must look for outward signs. There is no better evidence than to toil and suffer for God’s Word.
EONIAN, NOT EVERLASTING, LIFE
Do we not too often forget that John 3:16 was attuned to the heart and the understanding of a learned Jewish rabbi? Have we not tried to trim it down to fit the ignorant, irreligious sinner? What was the subject of the discourse? Was it not that which occupied the attention of all who pondered the Hebrew Scriptures, how to enter the kingdom of God? Before Nicodemus could say anything about it, our Lord anticipated the thought of his heart, and told him that, apart from being begotten anew, he could not perceive the kingdom of God ( John 3:3). Let us not forget this when we come to the sixteenth verse. Here our Lord is opening up the way into this kingdom. Only in this light can we understand what is really meant by “shall not perish.” Should we not take these words as Nicodemus must have received them? Is it honest to “apply” them to sinners and circumstances utterly foreign to their original intent? It is this wresting of a few words from their context which causes the confusion and the questioning of sincere seekers after truth in these days of dire apostasy.
Let us seek to put ourselves in the position of Nicodemus. He is looking and longing for another “world” or system, in the coming eon: the kingdom of God. To live in that day is his great desire. How can he attain it? What works must he perform? To begin with, our Lord seems to shut the door of access in his face. No man can do anything in order to be born anew. Having barred the way of works, our Lord opens the gate of faith, based on God’s love gift. This is the path into the kingdom of God on earth, not the portal into His presence for the nations today. In brief, the kingdom foretold by the prophets will be the portion of all who believe. Only those who have died in faith ( Heb.11) will find entrance there. And only the faithful will be preserved through the terrific judgments which precede it. These “should not be perishing but may be having eonian life.” Unbelievers, like those stubborn in the wilderness, will not enter the promised land. John 3:16, is millennial in its context and its scope.
The Hebrew rabbis spoke of “the life of the age,” or eon, the time of Messiah’s reign and of Israel’s exaltation among the nations. This is the so-called “everlasting” life of this verse. The Hebrew root “olam,” which this represents, signifies obscure, and is usually rendered hide as a verb. To the prophets the future was still obscure to a large extent, hence the time of blessing which was dimly seen ahead was so called. But, with added revelations, the future became clearer, and, in the Greek Scriptures, this obscure term is displaced by a more definite one, eon. The eons emerge out of the mist and take a definite number and sequence. It turns out that, in the Scriptures, time is divided just the same as is space. As in the tabernacle, the outside, the camp, the court, and the holy places constitute five distinct divisions, so there are five eons or ages. Two are past. The present, in which Christ was crucified, corresponds to the court and the brazen altar. The next two, the eons of the eons, correspond to the holies of the holies, the two rooms in the tabernacle building.
The life of the eons, or eonian life, is life for the two concluding eons, the scene of the reign of Christ and His saints. This corresponds exactly with the facts, as gathered from other passages. The unbeliever is not made alive in the former resurrection, when the kingdom is set up. He is roused from judgment at the great white throne, and goes into the second death. Thus he shall be perishing, and has no part in the kingdom of God. The believer in Israel, however, is made alive soon after the advent of Messiah, and he lives and reigns with Christ, not only during the thousand years, but also in the succeeding eon, the day of God. He receives “eonian life,” according to John 3: 16.
Revelation has been gradual. The early prophets saw but one coming of Christ. Later, details were added, and His advent in humiliation was separated from his appearance in glory. So also it is with John 3:16, and all the prophecies of our Lord and His twelve apostles. He could not reveal to them all that was in store for mankind in the future, for they were concerned only with the blessing which should come through the elect nation. That is why the truth for today was not made known to them, for our blessing comes to us, not through Israel’s mediation, but in spite of their failure. The truth for today was a secret, revealed only through the apostle Paul after Israel was set aside. Until this had come to pass it is foolish to look for truth which is based upon it.
For the same reason the final state, the ultimate consummation, was never made known through the apostles of the Circumcision. Theirs is an intermediate process, by which God will reveal Himself to the denizens of earth, by means of one favored nation. Only through Paul has God made known what lies beyond the “olams,” the eons. This is entirely out of the range of John 3:16, and is in contrast with it. Paul reveals it in Romans five, First Corinthians fifteen and Colossians one. Then not only believers, but all will receive life. Then it will not be eonian life, but actually endless life, for death will be abolished and no longer operate. This is confirmed by the fact that the words “perish” and “have,” in the original, do not speak of a fact, indefinite in its reach, but of a process, which is terminable. The perishing and the having are future and during the period of the kingdom. But, when all rule is abolished, and the “everlasting” reign of the Son terminates with His abdication, then the perishing ceases, and gives place to reconciliation, beyond the kingdom era.
TRUTHS AND PROCESSES
Every now and then I am sent passages of Scripture which seem to be absolutely contradictory, and this is acknowledged by men who have tried their best to solve them. Time and again the solution has been simple, for one spoke of a fact, the other of a temporary process. A glance at the Hebrew or Greek makes all plain. But our English versions are lamentably lame in this regard. The Hebrew has two forms for its verb, but who would ever dream of it if he was dependent on an English translation? The Greek also clearly distinguishes three great groups of verb forms, the indefinite, the incomplete or durative, and the perfect. It is of the utmost importance that we know of any action, whether it is a fact without limitations, as “God loves,” or a temporary process, limited to the indicated time, as “should not be perishing.”
How many who read “should not perish,” get the impression of a process going on during the eons? None! Even when correctly rendered “should not be perishing” only a few will grasp the significance of the change in grammar before it is pointed out to them. This ignorance of the force of these two verb forms, and the failure to carry it over into English translations, is a most potent stronghold of error. John three sixteen, in its popular form, contains two glaring and ungodly errors of this kind. God’s love and giving are relegated to the past, although they are timeless. The perishing is made timeless although it is definitely assigned to a limited period in the future.
I am well aware that this is not based on traditional Greek grammar. But why should I confine myself to stereotyped, ossified ideas about Greek, when constant contact with the living oracles has taught me vital facts which all the scholarship in the world cannot disprove? Let a real student examine all of the occurrences of the verbs in the sacred text, and classify them as to actual form (not traditional grammar), and then examine the classes, and he will see that the so-called “incomplete” (there is not even a good name for it!) always speaks of an action as going on, and always limited to the scope of the context. Permanent, abiding facts are put in the indefinite.
The errors which are fostered by the inability of translators to carry over these great distinctions are so vital and disastrous that I have made up my mind that, in future, every Concordant version will make the matter clear. It is true that the version at present does maintain this distinction, as a rule. In fact, that is the chief objection to it! But we have yielded to English idiom in some cases. In future, except with an accompanying sublinear, these must be noted, so that the distinction will be clear to the most ignorant. Then “shall not see life,” and “abides” ( John 3:36) will no longer deny other portions of God’s revelation. Such errors as these would not be so fatal if it were not for our human failing—to believe what is false and obscure, and to reject what is right and plainly revealed. When we “choose,” our selection is sin.
It is true that even the misuse of this text has been accompanied with untold blessing, for God is a skillful Workman. If the power of His Word were dependent upon the intelligence of His servants and their choice of the proper tool for each operation, what would be accomplished? It is only another proof that this is an era of grace, when His slaves are allowed to use His Word with so little spiritual discernment without being called to account, or being set aside. Millions of copies of John’s gospel have been printed and distributed in our days because of the popular impression that it is especially adapted to the needs of sinners today. We can only applaud the sincere motives and great sacrifices which have made this possible. They will find a sure reward.
But how much more would it please God if we should spread the epistle of Romans, and the truths which it contains! The first five chapters of this epistle with a few extracts from Corinthians and Galatians definitely deal with the nations while Israel is set aside, and reveal the truth which is for unbelievers in this time of unparalleled grace. These deal with the individual sinner, not the world as a whole. They reveal God’s justice, as well as His love. They bring faith righteousness to the nations, after Israel had refused the pardon of sins. They set forth God’s present gracious attitude of conciliation for all mankind, the true heart of the evangel for today, which has been forgotten and ignored in our lawless desire to rob Israel of John 3:16 and other texts.
The “appropriation” of this text has made us poorer, not richer. If we leave it where it is, it speaks no whit less loudly of God’s love. Connected with Nicodemus, and those who enter the kingdom to be set up on this earth, it shines with a brighter brilliancy than ever before. “Applied” to sinners among the nations, contrary to its context, it cannot itself, be clearly understood, and it eclipses the brighter light and far greater grace which is ours in Christ Jesus. What a day that will be when our eyes will be opened to understand the Scriptures! How much that we have taught will ascend in smoke! Yet how thankful we will be that He knows our motives and judges our hearts and not our heads! Most of us read as much into the Bible as we read out of it. The less we read into it the more we will read out. All who really wish to understand John 3:16 must orient themselves in Romans, and view it from their proper standpoint. It is stolen goods which we by no means need, for we have even richer and rarer expressions of God’s love in His letters addressed to us and not to Israel.
Written by
A E KNOCK
I AM A CONVINCED UNIVERSALIST
by William Barclay
I am a convinced universalist. I believe that in the end all men will be gathered into the love of God. In the early days Origen was the great name connected with universalism. I would believe with Origen that universalism is no easy thing. Origen believed that after death there were many who would need prolonged instruction, the sternest discipline, even the severest punishment before they were fit for the presence of God. Origen did not eliminate hell; he believed that some people would have to go to heaven via hell. He believed that even at the end of the day there would be some on whom the scars remained. He did not believe in eternal punishment, but he did see the possibility of eternal penalty. And so the choice is whether we accept God’s offer and invitation willingly, or take the long and terrible way round through ages of purification.
Gregory of Nyssa offered three reasons why he believed in universalism. First, he believed in it because of the character of God. “Being good, God entertains pity for fallen man; being wise, he is not ignorant of the means for his recovery.” Second, he believed in it because of the nature of evil. Evil must in the end be moved out of existence, “so that the absolutely non-existent should cease to be at all.” Evil is essentially negative and doomed to non-existence. Third, he believed in it because of the purpose of punishment. The purpose of punishment is always remedial. Its aim is “to get the good separated from the evil and to attract it into the communion of blessedness.” Punishment will hurt, but it is like the fire which separates the alloy from the gold; it is like the surgery which removes the diseased thing; it is like the cautery which burns out that which cannot be removed any other way.
But I want to set down not the arguments of others but the thoughts which have persuaded me personally of universal salvation.
First, there is the fact that there are things in the New Testament which more than justify this belief. Jesus said: “I, when I am lifted up from the earth, will draw all men to myself” (John 12:32). Paul writes to the Romans: “God has consigned all men to disobedience that he may have mercy on all” (Rom. 11:32). He writes to the Corinthians: “As in Adam all die, so also in Christ shall all be made alive” (1 Cor. 15:22); and he looks to the final total triumph when God will be everything to everyone (1 Cor. 15:28). In the First Letter to Timothy we read of God “who desires all men to be saved and to come to the knowledge of the truth,” and of Christ Jesus “who gave himself as a ransom for all” (1 Tim 2:4-6). The New Testament itself is not in the least afraid of the word all.
Second, one of the key passages is Matthew 25:46 where it is said that the rejected go away to eternal punishment, and the righteous to eternal life. 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. I think it is true to say that in all Greek secular literature kolasis is never used of anything but remedial punishment. The word for eternal is aionios. It means more than everlasting, for Plato – who may have invented the word – plainly says that a thing may be everlasting and still not be aionios. The simplest way to out it is that aionios cannot be used properly of anyone but God; it is the word uniquely, as Plato saw it, of God. Eternal punishment is then literally that kind of remedial punishment which it befits God to give and which only God can give.
Third, I believe that it is impossible to set limits to the grace of God. I believe that not only in this world, but in any other world there may be, the grace of God is still effective, still operative, still at work. I do not believe that the operation of the grace of God is limited to this world. I believe that the grace of God is as wide as the universe.
Fourth, I believe implicitly in the ultimate and complete triumph of God, the time when all things will be subject to him, and when God will be everything to everyone (1 Cor. 15:24-28). For me this has certain consequences. If one man remains outside the love of God at the end of time, it means that that one man has defeated the love of God – and that is impossible. Further, there is only one way in which we can think of the triumph of God. If God was no more than a King or Judge, then it would be possible to speak of his triumph, if his enemies were agonizing in hell or were totally and completely obliterated and wiped out. But God is not only King and Judge, God is Father – he is indeed Father more than anything else. No father could be happy while there were members of his family for ever in agony. No father would count it a triumph to obliterate the disobedient members of his family. The only triumph a father can know is to have all his family back home. The only victory love can enjoy is the day when its offer of love is answered by the return of love. The only possible final triumph is a universe loved by and in love with God.
[Quoted from William Barclay: A Spiritual Autobiography, pg 65-67, William B Eerdmans Publishing Company, Grand Rapids, 1977.]
THE MYSTERY OF EVIL
By William Mealand
WHATEVER of mystery there may be in the origin of evil, its presence in the universe is a great outstanding fact. Explained or unexplained, evil exists, and it is just this fact which presents a problem of absorbing interest. Philosophy is unable to account for the mystery, and science can only infer that some inscrutable law is operating in the play of two great forces, good and evil. While acknowledging the fact of evil, many hope for its elimination by way of evolution, regarding it as a present imperfection which the human race will shed as it ascends the hill of life. Others, in their eagerness to exonerate God from responsibility, give evil a permanent place in the universe, ascribing its origin and continuance to the devil. However, there are those who cannot reconcile the thought of perpetual sin and suffering with a just conception of God, and to these the writer specially commends this brief study of a great theme.
In the realm of romance, genius vividly portrays the conflict of vice and virtue, and with unerring instinct depicts the triumph of good and the eclipse of evil. Now, this longing for the ascendancy of the noble and praiseworthy is no small token of that perfect state which shall ultimately prevail. The difficulty with many is to see how evil can be conducive to good, and a necessary factor in the accomplishment of Divine purpose. That evil was no mere accident, but an integral, indispensable part of the Divine plan, is proved and illustrated by the entire range of sacred narrative and history. Bold in statement, strong in truth, Scripture still offers the clearest solution of the problem of evil. Shall we be less bold in reception, or must we modify and water down its strength to suit our fixed notions and ideas?
GOD’S COMMAND
The command of God has gone forth. “I make (peace), and create (evil).” Surely, then, there must be a purpose in its creation, since nothing can be purposeless that comes from Him. Absolutely supreme, God is responsible for the guidance of the universe to its appointed climax. Able to avert evil, He allowed it for reasons of His own. Evil is God’s prerogative, and its employment subserves the purpose in view. He takes full control, and is at the helm of affairs in such manner that He “worketh all things after the counsel of His own will.” Truly, “all is of God,” and though we may not be able to fully comprehend His ways yet we may see sufficient of His ability to assure us of a purpose marvelous in wisdom and rich in love.
There is no real good, no vital virtue, apart from conflict with, and victory over, evil. Suffering in some form is inevitable, but is transfigured when we see that it is the Divine means to an exalted end. Herein there is much point in the thought expressed of Christ that “though He were a Son, yet learned He obedience by the things which He suffered.” We even read that Christ was “delivered up by the determinate counsel and foreknowledge of God.” Thus we see that the machinations of wicked men were instrumental in the fulfillment of the Divine purpose.
The story of Joseph finely illustrates the inter-weaving of good and evil. His brothers planned his death, but eventually sell him into slavery, concealing their crime by crafty deceit. Years roll by, and Joseph, the obscure, becomes ruler of Egypt, and a thoughtful benefactor of the people. Revealing his identity to his brothers, who fear reprisal for their misdeeds, Joseph makes a fine acknowledgment of God’s overruling power. He consoles them by saying: “Now therefore, be not grieved nor angry with yourselves that ye sold me hither, for God did send me before you to preserve life. So now it was not you that sent me hither, but God.” Truly what we term circumstance and chance attend upon His will in the accomplishment of His manifold purpose.
WORLD EVENTS PRE-ORDAINED
In such quotations as the following we see the sovereignty of God in the great forces of good and evil. Referring to Israel God says: “Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. As I have watched over them, to pluck up, to break down, throw down and destroy and afflict, so will I watch over them, to build, and to plant.” And again: “Who gave Jacob for a spoil, and Israel to robbers? Did not Jehovah?” We also read that “He made of one every nation of men for to dwell on the face of the earth, having ordained appointed seasons, and the bounds of their habitation.” Thus we see that the events of history, rise and fall of kingdoms, changes in the world’s map, have been all foreordained.
It may be said that if God thus acts in sovereign power, He must therefore invade the domain of what is termed “free will.” But Scripture, experience, and observation show conclusively that man is not absolutely free. He may be free in the realm of will, but not in the sphere of action. He may plan and purpose, determine and devise, but there is a controlling power above himself which ever and anon restrains the execution of his will. Man is often the creature of circumstance. In the words of Byron, “Men are the sport of circumstances, when circumstances seem the sport of men.” Thus, man’s proposals are ever at God’s disposal.
Profoundly wise and beautifully simple was the attitude of the poet who penned the following lines:
I have no answer for myself or thee
Save that I learned beside my mother’s knee:
All is of God that is and is to be,
And God is good. Let this suffice us still,
Resting in childlike trust upon His will
Who moves to His great ends unthwarted by the ill
Evil is but temporary, though its reign seem long. The will of the creature shall yet be swayed into perfect correspondence with the will of the Creator. Within the majestic monitions of His will, punishment and judgment there may be, but all the minutiae of His marvelous guidance and government is ordered with a view to the ultimate issue. And when the mystery of His will is seen in the light of full accomplishment, there will be joyous acquiescence from the lips of all.
The presence of evil, in conflict, crime, and catastrophe may mystify and perplex, but once grip the grand conception that the winding ways of men, though a seeming tangled skein, is not purposeless with God, and we have enlightenment and assurance. We may safely trust the destiny of mankind to Him who created, who fashioned and formed in august pursuance of a sovereign purpose. Therefore, we may rest heart and intellect in His power to bring to glad fruition the operations of His majestic will.
TEN REASONS NOT TO BELIEVE THE TEACHING OF ETERNAL PUNISHMENT
1. IT IS NOT TRUE
The Bible clearly teaches us to study to show ourselves approved ( 2nd Timothy 2:15 ). Unfortunately, VERY FEW actually take this advice to heart. Not only do most Christians not study the Bible, THEY DO NOT EVEN READ THE BIBLE! As a matter of fact, most would have a hard time trying to find Genesis 1:1. Most believers in Christ base their belief system off of what everyone else believes. In other words, THEY ARE GOING TO GO WITH THE FLOW! Since they do not study or even read the Bible, they are trapped into having to believe what others ( pastors ) tell them about God. Most that do study and read the Bible, study and read with their minds already made up, having been deceived by their embracing of the traditions and doctrines of men. Christians, for the most part, are INTOXICATED with going to church, having church, and playing church. They are more concerned about what outfit they will wear, how big and pretty the building is that they are going to, how many members are in the church, how many degrees the pastor has, how good the singing is, if there is a children’s program, how well the pastor preaches ( performs ), and where they are going to eat lunch afterwards. This cycle is repeated over and over again, causing Christians to remain in a trance, not being able to understand the truth about God.
When a person hears the voice of God and is awakened from the trance of organized religion, then, and only then, can he begin to discern for himself what is true and what is tradition. The Spirit of God then leads that person to study the scriptures. After that, the spirit of wisdom and revelation in the knowledge of God begins to flood that person’s spirit, soul, and body, leading and guiding them into all truth.
The teaching of eternal torture is a lie! IT IS THE GREATEST LIE EVER TOLD!!! For those who are still under the trance of playing church, they will surely be offended by these statements, but those with ears to hear will follow up on what is being said in this teaching. IT WILL TAKE SOME COURAGE TO SEEK TO BE SET FREE FROM ORGANIZED RELIGION! AS WELL, YOU WILL BE PERSECUTED ( BY CHRISTIANS )! It will take many hours of study, prayer, and being honest with yourself and God. God will bring you to the place where you begin to pray for truth. He will have you to pray, asking Him to show you not what you want to see, but what is true. As you ask, seek, and knock, your Heavenly Father will give you what you ask for. He will give you.
2. THE BIBLE DOES NOT TEACH IT
It is not the goal of our Creator to torture any of His created beings forever. This will become clear as one reads and studies the Bible from Genesis to Revelation. The “hell” that is taught by Evangelical Christianity IS NOT THE “HELL” OF THE BIBLE. The words “Sheol”, “Hades”, “Gehenna”, and “Tartaroo” ( the four words translated as “hell” in the King James Version ) DO NOT in any way denote a physical location where God plans to quarantine people for the purpose of torturing them forever in literal fire. They do however speak of the grave, the fiery correction of God ( spiritually speaking ), and the corrective judgments of God, BUT THEY DEFINITELY DO NOT SPEAK OF A PHYSICAL LOCATION THAT IS PREPARED FOR THE PURPOSE OF TORTURING PEOPLE FOREVER!
In addition to this, the Bible teaches that man’s torment ( period of severe trial and testing ) and God’s judgments are age-lasting ( “aionios” … of the ages ), and that they are for the purpose of CORRECTION. They are not eternal or everlasting. The King James translators did a very poor job in their translation of the words “olam”, “aion”, and “aionios”, which refer to the AGES OF TIME, but not eternity. These words ( “olam”, “aion”, and “aionios” ) speak of things that take place within the ages of time ( God’s purpose of the ages ), but they certainly do not mean or refer to eternity. The strongest meaning that they can possibly have is one of belonging to eternity, but not lasting through it. We must also understand that there is a difference between eternity and time. “Eternity” is not time that goes on forever, but it is TIMELESSNESS. Something that is eternal has no beginning and no end, such as God Himself. The Bible, when speaking of God, mainly refers to Him as the God of the ages ( “aionios” ). This in no way negates the fact that He is eternal, for He is the GOD OF THE AGES AND THE GOD OF ETERNITY. HE IS BOTH! HE BELONGS TO THE REALM OF TIME AND ETERNITY.
After studying what the Bible actually teaches about “hell” and the “ages”, a person will be well on their way to seeing right through the false teaching of eternal torture. The reason that most people do not know that this teaching ( eternal torture ) is false stems from: The negative power of the traditions and doctrines of men, the ability of the organized church to instill the fear of eternal torture in people, and that people ( for the most part ) do not read and study the Bible for themselves. In fact, most Christians are absolutely CLUELESS as to what the Bible actually teaches on many subjects.
It will take some courage to begin the journey of seeking to know the God of the Bible for yourself. You will most certainly be persecuted ( especially by Christians ) for this courageous effort, BUT FEAR NOT, for your reward is the assurance that …
GOD IS THE SAVIOR OF ALL MEN
3*: IT GOES AGAINST THE CHARACTER AND NATURE OF GOD
Preston Eby writes:
“When we speak of God’s attributes we may say, and many do, that God is a Spirit, infinite, eternal and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth. This is a very beautiful definition; but it largely defines only God’s attributes, whereas the text, “God is Love,” tells us WHAT HE HIMSELF IS. This text reveals His nature, His state of being. For instance, in speaking of justice, we know that God has justice as one of His attributes, but He is not justice; God IS love. This fact gives us a revelation of GOD’S VERY NATURE. This brings us face to face with the great central message of the Bible which is a message of love. We need to remember that the Personage about whom the Bible is written IS LOVE – a Being Whose very nature is love.” ( God Is Love, J. Preston Eby )
The teaching of eternal torture goes against the character and nature of God. If God is love, then how can we so confidently teach that he is going to torture billions forever? How could we not call Him a hypocrite for doing such a thing? JESUS TOLD US TO LOVE OUR ENEMIES, BUT HE IS GOING TO TORTURE HIS FOREVER??? He taught us that we must learn to forgive, yet He will never forgive anyone who has rejected Him in this life???
“Even the hardest, cruelest, most brutal men cannot torture their fellow men for more than two or three hours without growing weak, faint, and sick (see Fox Book of Martyrs). However, Christian leaders teach that our Lord will torture His victims through endless ages. The scripture reveals that Christ Jesus is the kindest, the most tender-hearted and merciful Person this world has ever known. His mercy endures forever, or to all generations of time. The doctrine of eternal torment pictures Him to be the most horrible monster, the most beastly, brutal, cruel, vicious Person this world has ever known. The governments of this world, ruled by unregenerated men, put their rebels in prisons, and the very worst offenders they put to death. But our Lord Jesus Christ, the Creator and Redeemer of the world, will mercilessly torture those who offend Him to the most hideous and incomprehensible degree. Surely, this pagan and Romish doctrine of eternal torture does NOT glorify HIM!” ( The Law Of Circularity, J. Preston Eby )
As you begin to meditate on the love of God, you will see in your heart that the TEACHING OF ETERNAL TORTURE IS NOT TRUE! IF IT WERE TRUE, THEN JESUS IS A MILLION TIMES MORE VICIOUS AND VINDICTIVE THAN HITLER! It is impossible for God to torture someone forever, for it goes against His character and nature. It is contrary to Who He is, for …
GOD IS LOVE
4. IT DECLARES THE CROSS OF JESUS CHRIST AS AN ABSOLUTE FAILURE
J. Preston Eby writes:
“It is estimated that about one hundred and sixty billions of human beings have lived on the earth in the six thousand years since Adam departed from Eden. Of these, the very broadest estimate that could be made with reason would be that less than five billion were saints of God. This broad estimate would leave the immense aggregate of one hundred and fifty-five billions (155,000,000,000) who went down into death without faith and hope in the only name given under heaven or among men whereby we must be saved. Indeed, the vast majority of these never knew or heard of Jesus, and could not believe in Him of Whom they had not heard. What, I ask, has become of this vast multitude, of which figures give a wholly inadequate idea? What is, and is to be, their condition? Did God make no provision for these, whose condition and circumstances He must have foreseen? Or did He, from the foundation of the world, make a wretched and merciless provision for their hopeless, eternal torment, as many of His children claim?” ( The Law Of Circularity, J. Preston Eby )
If what Evangelical Christianity teaches about eternal torture is true, then that means that almost every person ( well over 95% ) who has ever lived will be tortured forever. What does it say about God if 155,000,000,000 of the 160,000,000,000 people who have ever lived will be tortured forever? Could we call this a victory? Could we still call God all-powerful? Could we still say that God is love? Could we still call Jesus the Savior of the world? NO! NO! NO! NO!
THE HORRIBLE TEACHING OF ETERNAL TORTURE IS A SLAP IN THE FACE OF THE LOVE AND POWER OF GOD! This teaching would cause us to come to the conclusion that the saving effort of the Lord Jesus Christ ( His death, burial, and resurrection WAS AN ABSOLUTE FAILURE! We know that Satan was able to deceive Eve, causing Adam to fall, bringing down the entire human race. If the Lord Jesus Christ was only able to save about 3% of the human race, then who would be declared as the winner? Well … SATAN OF COURSE! Most people have never thought about what was just said. They just keep on believing something ( eternal torture ) that does not glorify God and is not scriptural. BUT THANK GOD THAT THIS HORRIFIC TEACHING IS NOT TRUE!
The scriptures declare to us in 1st Corinthians 15:22-28 … that in Adam ALL DIE, even so in Christ shall ALL BE MADE ALIVE. BUT EVERY MAN IN HIS OWN ORDER: … THAT GOD MAY BE ALL IN ALL!!! The power of God’s love is eternal! Its glory is supernal! HIS LOVE GOES BEYOND THE HIGHEST STAR,AND REACHES TO THE LOWEST HELL!
5. THE MAJORITY OF THE EARLY CHURCH FATHERS DID NOT TEACH IT
( The following is an excerpt from: The Power Of Life And Death In A Greek Four Letter Word–Aion, Gary Amirault )
Gary Amirault writes:
“Many orthodox Christian historians acknowledge that the majority of the early church did not teach eternal torment. A couple of examples: Geisler-“The belief in the inalienable capability of improvement of all rational beings, and the limited duration of future punishment was so general in the West, and among the opponents of Origen, that it seems entirely independent of his system.” (Eccles. Hist., 1-212). (Origen has been accused of bringing into the church the heresy of the salvation of all. Geisler points out the belief was prevalent even apart from Origen’s influence.) The German theologian and historian Johann Christoph Doerderlin writes: “In proportion as any man was eminent in learning in Christian antiquity, the more he cherished and defended the hope of the termination of future torments.” Professor and historian Henry Oxenham informs us that the, “Doctrine of endless punishment was not believed at all by some of the holiest and wisest of the Fathers, and was not taught as an integral part of the Christian faith by any, even of those who believed it as an opinion.” Historian Pfaff says: “The ultimate restoration of the lost was an opinion held by very many Jewish teachers, and some of the Fathers.” Dietelmaier: “Universalism in the fourth century drove its roots down deeply, alike in the East and West, and had very many defenders.” Reuss: “The doctrine of a general restoration of all rational creatures has been recommended by very many of the greatest thinkers of the ancient church, and of modern times.” (Hist. De la Theol. Apost.). Prior to Augustine in the 5th century, the vast majority of Christians, including the leadership, believed in the Salvation Of All Mankind through Jesus Christ. St. Basil the Great (c. 329-379) in his De Asceticis wrote: “The mass of men (Christians) say that there is to be an end of punishment to those who are punished.” St. Jerome (342-420): “I know that most understand the story of Nineveh and its King, the ultimate forgiveness of the devil and all rational creatures.” The Christian leader most instrumental in bringing in the damnable heresy of eternal torment, Augustine, admits himself that “There are very many (imo quam plurimi, which can be translated majority) who though not denying the Holy Scriptures do not believe in endless torments.” (Enchiria, ad Laurent. c.29) Imagine, the champion of the doctrine of eternal torment admitting out of his own mouth that as late as the 5th century many or the majority of believers did not believe in eternal torment and he said they did not deny the scriptures in believing so. Of the six theological schools known to the early church, 4 taught the Salvation Of All, one taught annihilation, and only one taught eternal torment. The Greek word aion was not used to mean eternal in the early church writings. The President of the Second Ecumenical Council of Constantinople in 381, St. Gregory of Nazianzus, was an outspoken Universalist, that is, he believed in the Salvation Of All Mankind Through Jesus Christ. Would the church designate a heretic as its head at such an important meeting? When Emperor Justinian finally declared the teaching of the Salvation Of All as heresy, he used the word “ateleutetos” to describe “eternal punishment,” not aionion which is the Biblical term. If aionion meant “eternal” why didn’t he use it? He didn’t because it didn’t mean eternal! Many writings are still preserved from the early Christian bishops which clearly show they did not teach eternal torment. To mention just a few: Clement Alexandrinus, Gregory Thaumaturgus, Ambrose, Titus of Bostra, Diodore of Tarsus, Isidore of Alexandria, Origen, Theodore of Mopsuestia, St. Gregory of Nazianzus, etc. When studying the lives of the early leaders, those embracing the Salvation Of All clearly showed much more love and fruit in their lives than those who taught eternal torment. Compare Origen and St. Gregory of Nyssa with Tertullian and Cyprian. If the doctrine of the Salvation Of All was heresy, why didn’t the church declare it as such until the church entered the dark ages? Could it be that when the pagan doctrine of eternal torment entered the church, this very doctrine brought about the gross darkness which the church plunged into? It was not until the church left the Greek text and went to the Latin Vulgate Text that large numbers began to believe in eternal torment. That was because Jerome mistranslated those very words we have just been talking about. The Latin Vulgate perpetuated the error. As long as the church primarily used the Greek Text, it taught the Salvation Of All Mankind. As late as the 16th century lexicographers such as Phavorinus knew that aion was just a time word. But he also noted where the idea of changing the meaning came from. He writes, “Aion, time also life, also habit, or way of life. Aion is also the eternal and endless as it seems to the theologian.” Here we see where the deception came from, the theologian!” ( Gary Amirault )
So if you believe in the Salvation Of All Mankind through Jesus Christ, YOU ARE IN GOOD COMPANY.
6. THE SCRIPTURES TEACH THE SALVATION OF ALL MEN
The Bible is the story of the fall and rise of the human race. It depicts all as going into Adam. As well, it depicts all as going into Christ in the dispensation of the fullness of times. Many are not aware that the Bible teaches that the same ALL that went into Adam will eventually go into Christ. As you approach the Bible with this mindset you will begin to see this theme from Genesis to Revelation. The teaching of the salvation of all men ( through the Lord Jesus Christ ) will literally jump off the pages of the Book ( the Bible ). It has always been there, but many are not able to see it due to the fact that their consciences have been seared with a hot iron by the teaching of eternal torture. It is difficult to see the truth when we approach the Bible with our minds already made up.
Hannah Whitall Smith writes:
Hannah Whitall Smith testified in her book ( The Christian’s Secret Of A Happy Life ) how that she came to understand this great truth … “Immediately the whole Book seemed to be illuminated. On every page the truth concerning the “times of restitution of all things,” of which the apostle Peter says “God has spoken by the mouth of all His holy prophets since the world began,” shone forth and no room was left for questioning. I turned greedily from page to page of my Bible, fairly laughing aloud for joy at the blaze of light that illuminated it all. It became a new Book. Another skin seemed to have been peeled off every text, and my Bible fairly shone with new meaning. I do not say with a different meaning, for in no sense did the new meaning contradict the old, but a deeper meaning, the true meaning hidden behind the outward form of words. The words did not need to be changed; they only needed to be understood; and now at last I began to understand them.” ( Hannah Whitall Smith )
There are actually hundreds of scriptures that testify of THIS GREAT TRUTH. Here are a few to consider:
Genesis 12:3 / Genesis 18:18 / Psalm 22:27-29 / Psalm 65:2 / Psalm 66:3,4 / Psalm 72:8-11 / Isaiah 25:7,8 / Isaiah 45:22-25 / Luke 2:10 / John 12:32 / Acts 3:21 / Romans chapter 5 / Romans 11:26-36 / 1st Corinthians 15:22-28 / 2nd Corinthians 5:18-21 / Ephesians 1:9-11 / Philippians 2:10,11 / Colossians 1:16-20 …
7. IT POINTS TO A VICTORIOUS DEVIL, AND TO SIN AS FINALLY TRIUMPHANT OVER GOD
Thomas Allin writes:
“THE question of Universalism is usually argued on a basis altogether misleading, i.e., as though the point involved was chiefly, or wholly, man’s endless suffering. Odious and repulsive to every moral instinct, as is that dogma, it is not the turning point of this controversy. The vital question is this, that the popular creed by teaching the perpetuity of evil, points to a victorious Devil, and to sin as finally triumphant over God. It makes the corrupt, nay, the bestial in our fallen nature to be eternal. It represents what is foulest and most loathsome in man, i.e., the most obstinate sin as being enduring as God Himself. It confers the dignity of immortal life on what is morally abominable. It teaches perpetual Anarchy, and a final Chaos. It enthrones Pandemonium as an eternal fact side by side with Paradise; and, gazing over its fetid and obscene abysses, is not afraid to call this the triumph of Jesus Christ, this the realization of the promise that God shall be “All in All”.” ( Christ Triumphant, Thomas Allin )
Could we come to any other possible conclusion than this? How could it be said that God is victorious over the Devil, sin, death, hell, and evil if the majority of all the people ever born will never be delivered from these vices? How can these things co-exist as long as God Himself in light of the plain declaration of scripture that declares that God shall be all in all ( everything to everyone )? We would be left with no other conclusion than to declare evil as victorious over good. THE POWERS OF DARKNESS WOULD BE ABLE TO FOREVER GLOAT DUE TO THEIR VICTORY! They would be able to claim that they were able to take over 97% of God’s creation, bringing them into an eternal nightmare of torture.
SEARCH YOUR HEART! SEARCH THE SCRIPTURES! If you are honest with yourself and the scriptures you will surely begin to see the ABSOLUTE STUPIDITY of the teaching of eternal torture. THERE IS NO WAY TO DECLARE THAT GOD IS BOTH ALL IN ALL AND THE GOD OF ETERNAL TORTURE AS WELL. These two thoughts drastically oppose one another. It is not possible for both of these statements to be true. Either the apostle Paul was lying when he said that God would be all in all ( 1st Corinthians 15:28 ), or Evangelical Christianity is lying in declaring that the vast majority of the human race will be tortured forever. I would rather believe the inspired words of the apostle Paul than to side with the lie of Evangelical Christianity. If this teaching ( eternal torture ) is a lie, which it is, then we should reject it no matter how many people believe it.
8. ETERNAL TORTURE IS UNJUST! THE PUNISHMENT DOES NOT FIT THE CRIME!
George Hawtin writes:
The following words by George Hawtin are most challenging: “The established visible church has preached its multiplied sermons seeking to prove its tradition that the vast majority of God’s human creation will be LOST, finally, irrevocably, and eternally, and not only will they be lost to God forever and ever, but they will be given up to the most sadistic, inhuman, ungodly torments that could be devised only by the vilest fiends. According to the tradition of the church this hellish torment is to fall upon all who do not believe. It matters not a whit whether they had opportunity to believe or not. It matters not at all if they were born in the darkest jungles of Africa, the swamps of Borneo, or the deserts of India or China. The fact that they never heard there was a God will be no excuse whatever. The fact that they never heard that God had a Son will not impede their dreadful destruction. Heathen who never heard that God had a Son are, according to this teaching, faced with the same dreadful doom as men who heard the gospel from their birth and yet rejected it. To add to the stupidity of their teaching they make pitiful attempts to prove that this is the justice of God and that God is manifesting His love in the punishment of sin. The doctrine of eternal punishment is based on a literal interpretation of some of the metaphors of scripture, to the complete neglect of many other scriptures. No doctrine has ever been propounded with more confidence and greater bitterness nor with a grossness and coarseness more hideous and repugnant, and, in the face of the love and kindness of God, more inconceivable and incredible.” -end quote ( According To The Purpose, George Hawtin )
To eternally punish a person for 70, 80, or even 100 years of crimes ( sins ) is an UNJUST PUNISHMENT. Not only is it unjust, but it is INSANE! Not only is it unjust and insane, but it is also a punishment that WOULD NEVER SERVE ANY PURPOSE other than to be vindictive, spiteful, and barbaric in nature.
The scriptures teach that THE JUSTICE OF GOD IS FOR THE SINNER, INSURING HIS SALVATION, NOT AGAINST HIM, DEMANDING HIS CONDEMNATION. Exodus 22:5 states, … If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution … This law, when applied spiritually to the entire creation, makes God responsible to make a restitution of all things, FOR GOD MADE THE BEAST ( THE SERPENT OF GENESIS 3:1 ), setting him in the field ( the Garden of Eden, the world, or the beast nature that is in man ) to feed ( devour ). This is why God was responsible to send the best of His own vineyard ( His only begotten Son ) to make a restitution of all things ( Acts 3:21 ).
IT WOULD BE UNJUST FOR GOD TO ETERNALLY TORTURE THE VERY HUMAN BEINGS THAT HE CREATED! IT WOULD BE UNJUST ACCORDING TO HIS OWN LAW ( Exodus 22:5 )! It would especially be unjust due to the fact that God created all things ( good and evil ) and subjected the creation to vanity ( not willingly ). As a result of this we are all born with a nature ( the sin nature ) that is contrary to the nature of God. This does not mean that man is not accountable to God for his actions, but it surely does mean that it would be extremely unjust for God to torture him ( man ) forever.
9. IT PRODUCES IMMATURE CONVERTS WHO ARE MOTIVATED TO SERVE GOD OUT OF FEAR RATHER THAN LOVE
The false teaching of eternal torture is a message of fear. IT IS NOT ONE OF LOVE! Not only is that teaching a message of fear, but it breeds fear in the lives of all who embrace it. In other words, it causes a person to continually live in fear of eternal torture at all times. I guess you could call it … “the good news of fear” … It is ironic, but nevertheless, Christianity refers to their message as good news. How could it be good news to tell someone … You better get right or God is going to torture you forever??? HOW IS THAT GOOD NEWS? WELL … IT’S NOT! IT IS BAD NEWS! IT IS VERY BAD NEWS! IT IS NOT THE GOSPEL OF JESUS CHRIST! IT MAY BE THE GOSPEL OF CHRISTIANITY, BUT ONCE AGAIN, IT IS NOT THE GOSPEL OF JESUS CHRIST!
The Bible does speak of the “fear of the Lord”, but this “fear” pertains to a reverence and awe for God, not a fear of being tortured forever. 2nd Timothy speaks of the fear that Evangelical Christianity promotes. It is referred to as “the spirit of fear”. 2nd Timothy 1:7 states, … For God has not given us the spirit of fear; but of power, and of love, and of a sound mind … Does the teaching of eternal torture produce power, love, and a sound mind? NO! IT PRODUCES WEAKNESS, HATE, AND CONFUSION. Modern day Christianity could be characterized as weak, hateful, and confusing. It is unfortunate to have to say these things, but nevertheless, they are true.
Now, Are you ready for some GOOD NEWS? 1st John 4:18,19 states, … There is no fear in love; but perfect love casts out fear: because fear has torment. He that fears is not made perfect in love. We love Him, because He first loved us … THIS IS THE GOSPEL OF JESUS CHRIST! Jesus did not come to destroy men’s lives, but to save them. He did not come to bring condemnation, but to bring redemption. He did not come to bring hate, but love. He is not the author of eternal torture, but of eternal salvation.
Man must understand that he was born ( placed ) into vanity, a perished condition, and death ( the carnal mind ). When the scriptures declare that God is not willing that any should perish, it is this that is being spoken of. He is not willing that any should remain in their fallen condition. IT IS THIS CONDITION THAT HE CAME TO SAVE US OUT OF. As we come to understand this, we should not serve Him because we are afraid of eternal torture, BUT BECAUSE HE FIRST LOVED US, SAVED US, FORGAVE US, AND DELIVERED US FROM ALL EVIL
10. THE WAGES OF SIN IS DEATH, NOT ETERNAL TORTURE!
It is AMAZING that the majority of Christians continue to teach eternal torture. This is done despite what the Bible teaches about the love of God. Romans 6:23 states, … For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord … I thought that the wages of sin was eternal torture? Well … Isn’t it? That is what Evangelical Christianity teaches … doesn’t it?
Preachers have gotten so comfortable with teaching eternal torture that they do not even use the scriptures to do so. When they do use the scriptures, they quote a scripture and then teach something else that does not line up with the scripture that they just quoted. For example, how many times have you heard someone use Romans 6:23 ( the wages of sin is death ) to support their belief in eternal torture. This scripture has nothing to do with being tortured in a literal hell or flying off to a mansion in the sky after you die. People have become masters at TWISTING SCRIPTURES TO MAKE THEM FIT THEIR DOCTRINAL BELIEFS. Someone who is interested in rightly dividing the Word of truth will not do that. The correct approach is to use the Holy Scriptures as the guideline for forming correct and proper doctrinal beliefs, not trying to make the scriptures fit your doctrinal beliefs.
If the wages of sin is eternal torture, then Jesus would have to be eternally tortured to pay the price for the sin of the world. THIS ONE THOUGHT IN AND OF ITSELF IS PROOF THAT THE TEACHING OF ETERNAL TORTURE IS A LIE! If the wages of sin is death, then Jesus did pay the price for the sin of the world in being made flesh, overcoming all things, dying on the cross, and being raised again on the third day. He experienced the spiritual aspect of death ( the carnal mind ) and the physical aspect of death ( His crucifixion )
Thank God that the wages of sin is not eternal torture, for if it were then our Lord Himself would need to be tortured forever in order to deliver the human race. Can you begin to see how ridiculous that teaching ( eternal torture ) is?
In conclusion, let us summarize the reasons that the teaching of eternal torture is to be discarded as false … It is not true … / The Bible does not teach it … / It goes against the character and nature of God … / It declares the cross of Jesus Christ as a failure … / The majority of the early church did not teach it … / The scriptures teach the salvation of all men … / It points to a victorious Devil, and to sin as triumphant over God … / It is unjust … / It produces immature converts who are motivated to serve God out of fear rather than love … / The wages of sin is death, not eternal torture …
It has been my privilege to serve all who have taken the time to read this daily devotional. May the Father give you the spirit of wisdom and revelation in the knowledge of Him! Remember … GOD IS LOVE! HE LOVES ALL! GOD IS ALL-POWERFUL! HE CANNOT FAIL! HE WILL NOT FAIL! HE IS …
THE SAVIOR OF THE WORLD!
ETERNITY EXPLAINED
“Eternity” is one of the most controversial words in the Bible. To many, it is thought to be the realm where time goes on and on, non-stop, ad infinitum, into which one enters after death. Based upon decisions affiliations, and actions made in this life on earth, it is supposed one irreversibly fixes his destiny for all eternity. The few who make heaven strum their harps and walk streets of gold with Jesus and all the happy saints. The vast multitudes who miss heaven, enter an eternal hell of burning torment and anguish. These notions which has shaped man’s and the church’s views of God, have motivated some to embrace religion’s answers whereas others turn to atheism. Still others are left neutralized and confused over whether God is a God of love, power, and mercy, or of hate, ineptitude, and vindictiveness.
Our Object
The object of this writing is to examine the work “eternal” to show where it is used in scripture and to look at the Greek and Hebrew words from which it is derived. The word “eternal” which applies to the nature of God, will be contrasted with the word “age lasting” derived from the Greek word “aeonios,” referring to the time periods for accomplishing the purposes of God. A clear understanding of these words reveals a truly sovereign, wise, and just God of love whose plan in creation and redemption knows no failure.
Words Synonymous To “Eternal”
The words “forever” and “everlasting,” and the phrase “forever and ever” are used throughout scripture as synonyms for the word “eternal. Wesbster’s Dictionary defines “eternal” as “of infinite duration,” “everlasting,” “timeless,” “perpetual,” and “immutable.” Rom.1:16 describes the Godhead as “eternal,” here translated from the Greek word “aidios.” “Eternal” is an excellent adjective for God. Clearly He has no beginning nor end. He neither sleeps for ages. It matters not what men nor devils say nor do. He continues steadfast in His plan and purpose. He is perpetual and never changes. With God there is “no variableness, neither shadow of turning” Jas.1:17. His fore- knowledge is perfect. “Known unto God are all His works from the beginning of the ages” Ac.15:18.
The Problem
For the last three centuries, the King James Version has been the most prominent and revered translation of the Bible. Indeed the bold acclamation, “Praise God, the Bible says what it means and means what it says,” has been used to cement the veracity of its words regardless of their individual accuracy. Consequently, many have overlooked otherwise obvious mistakes regarding the uses of certain words. The KJV is not infallible, nor is it the object of our worship. Rather we are to worship King Jesus and allow Him to lead us into all truth, even when that means a revision in our thinking about the Bible, whether the King James or another version.
Some Obvious Errors
For example, in the Old Testament the old covenant of the law is referred to as the “everlasting covenant” (Lev.24:8) implying that it was to endure for eternity. Yet the New Testament records that the first covenant was “done away” and “abolished” 2Cor.3:11,13. God “has made the first old” Heb.8:13. Either God is confused, or else translators have rendered the text inaccurately. Since the former cannot be true, it is incumbent upon us to search out the exact meanings of words and to find the answers to such discrepancies.
The Aaronic priesthood is spoken of as “an everlasting priesthood” Ex. 40:15. If “everlasting” means “eternal,” then the direct descendants of Aaron and only they, would be allowed to function as priests, and this for all time. Yet Heb.7:14-18 declares an end to the Aaronic priesthood and a new priesthood after the order of Melchizedek. Peter describes the church as “a spiritual house, an holy priesthood” (1Ptr.2:5), a statement which John confirms when he writes that by Jesus’ blood the church has been cleansed from sin and made “kings and priests unto God” Rev.1:6. Thus in the above Exodus reference, “ever-lasting” cannot possibly mean “everlasting.”
The children of Israel were to “observe the Sabbath throughout their generations, for a perpetual covenant” Ex.31:16. Yet Paul states there remains “another day” of Sabbath rest for people of God” Heb.4:8,9. Though translators may have used the word “perpetual,” the Holy Spirit disproves this choice of words, exposing it as incorrect.
The misuse of words expressing “unlimited duration” when specific time periods were intended is most obvious in the following cases. Jonah was not in the fish’s belly “forever” Jon.2:6. A bondslave could not possibly serve his master “forever” Ex.21:6. God did not dwell in Solomon’s temple “forever” 1Kg.8:13.
The Hebrew word from which the aforementioned “everlasting,” “perpetual” and “forever” were translated, is “olam.” Wilson’s Old Testament Word Studies by William Wilson, gives the meaning of “olam” as “duration of time which is concealed or hidden.” In other words, an unknown length of time. Though it may have been a very long or even indeterminable period of time, the sense that it would come to an end was always there. This concurs with our New Testament texts which confirm that indeed these established practices were abolished and replaced with something better. The King James translators would have been more accurate to record that the old covenant and its priesthood were for an “age of time.”
Jesus Definition
Essential to our understanding of the New Testament scriptures is a clear perception of what eternity and how the word “eternal” differs from the word from which it is translated. It is generally preached that eternity is a state of being into which Christians enter upon physical death and that eternal life describes the life the believer receives from God. But nowhere in the scriptures is a Greek word meaning “eternal” used to describe the life God gives to a Christian. This is proven by Jesus Himself in His one and only definition of the life He gives. For the purpose of clarity, we will insert the original Greek word “aeonios” for the translator’s word “eternal.” Jesus said, “Now this is aeonios life: that they may know you, the only true God, and Jesus Christ, whom you have sent” Jn.17:3. Clearly this life has nothing to do with eternity, but is a quality of relationship with the Lord Jesus Christ who brings us into a present knowledge and experience with God our Father.
An Impossible Interchange
Equating aeonios life to eternal life is an impossibility. “Aeonios” and “eternal” are words having totally different meanings. They are not interchangeable. Jesus who should be our sole authority, describes aeonios life as a dynamic relationship, the outcome of which is growth and change. Although the adjective “eternal” is appropriate for God, it is certainly inappropriate for the believer’s life in God, because though God is of “infinite duration, everlasting, timeless, perpetual and immutable” (the definition from Webster’s Dictionary quoted earlier), the believers’s life is one of continuous change over aeons of time. This process begins in the spirit of the believer and requires time to be completed. A Christian may commonly speak of and desire to have eternal life, but it hardly seems possible that he should want eternal life now or upon death, until he is totally and perfectly conformed to the image of Jesus Christ.
Let’s Look At “Aeonios”
To understand this better, we must know about the word “aeonios.” The Greek adjective “aeonios,” for which so many translations mistakenly use the word “eternal” is derived from the noun “aeon.” “Aeon” means “age” or “ages,” as in “the mystery which has been hid from ages and generations” (Col.1:26), or in “the ages to come” Eph.2:7. These ages are time periods having a beginning and an end. In the study of grammar, it is an indisputable law that an adjective can have no different or greater meaning than the noun from which it is derived. For example, the adjective “monthly” could only be derived from the noun “month,” not “hour,” “day,” or “week.” Aeonios life can only mean a life pertaining to an age or ages of time (Heb.1:3 Ampl.) because “aeonios” is derived from “aeon.” Hence, the misapplication of the word “eternal,” implying timelessness, when periods or portions of time are meant, obscures rather than proclaims God’s magnificent plans for man.
God’s Purpose In The Ages
Understanding the uniform meaning of “aeon” and of its adjectival form “aeonios,” reveals the majestic and sovereign wisdom of God in His purpose for all creation. The aeons past, present, and future are not God’s “hit and miss” attempts at getting a few loyal subjects to obey Him. Instead the aeons are the womb out of which God brings forth people to accomplish His purposes. In ages past God called not only the Israelites, but also idol worshipping Egyptians and Assyrians to be His servants. Those ages were the periods of their coming to know about God and learning obedience to His ways. The present church age is a unique time in which other people redeemed and appointed according to God’s purpose and grace before the aeonios times began
(2Tim.2:9), are being birthed and nurtured, these unto the new covenant relationship of sons and daughters.
Those so privileged are the “ekklesia” or “called out” people who are known as the church. Their initial salvation experience commenced when they were “born again.” In this spiritual regeneration they received the Holy Spirit of promise (Eph.1:3), the earnest or down payment toward their inheritance. While partaking of aeonious life, i.e. growing in the knowledge and love of God, these people ultimately mature to the measure of the stature of the fullness of Christ (Eph.4:13), and find themselves perfect and entire wanting nothing (Jas.1:4). When perfectly conformed to the image of Jesus Christ (Rom.8:29), they shall have their inheritance which is being like God-Gen.1:26. For them the work of the aeons will have been completed.
Traditional Objections Unmasked
With every progression of new understanding, it is quite normal for there to be objections. Loyalists to creeds and tradition will be the most adamant objectors for they have deeply ingrained within their minds, that the believer has eternal life. It is clear that such is not the case, because one in a state of timeless immutability, or eternality, is disqualified from God’s purpose in creating man. God’s creative processes require repentance and change. Since God says, “I change not” (Mal.3:6), then it is God’s children who change. Scripture states, “we shall (future tense) be like Him for we shall see Him as He is.” 1Jn.3:2. The ages exist in order that during them we may with our eyes on Jesus, go from glory to glory and faith to faith-2Cor.3:18.
Aeonios Life—Aeonios Punishment
The most common objection arises with the realization that if aeonios life for the righteous will one day be completed, then aeonios punishment for the unregenerate will also one day be completed. Most prominent support for the traditional doctrine of eternal punishment is in Matthew 25:46 where aeonios punishment is contrasted to aeonios life. “Then they will go away to eternal (aeonios) punishment, but the righteous to eternal (aeonios) life.” It is argued that the latter is supposed to mean endless life, hence the former supposedly means endless punishment. If the punishment is limited, the life must also be limited, the duration of each being expressed by the same word. Though the reasoning appears logical, it is based upon the unfortunate mistranslation of the word “aeonios.”
Even if the premises for eternal punishment in Matt.24:46 were true, it is clear from Rom.16:25-26, that “aeonios” does not mean “eternal.” Here again “aeonios” occurs twice, “According to the revelation of the mystery hidden for long ages past (aeonios), but now revealed and made known through the prophetic writings by the command of the eternal (aeonis) God.” “Aeonios” cannot mean “eternal” when it speaks of the gospel’s being kept secret “since the world began,” (KJV), “for long ages past” (NIV). If “aeonios” meant “eternal” (perpetual), then the gospel would still be a secret, for there would be no succession of ages before which it was a secret nor after which it could be revealed. The same truth is revealed in Titus 1:2. “In hope of eternal (aeonios) life, which God, that cannot lie, promised before the world began (before times aeonios).” Though God is certainly eternal, the second use of “aeonios” in Rom.16:26, refers to Him as the God of the ages, just as he is the God of Israel or the God of Abraham.
Uniformity Eliminates Confusion
The fact is “aeonios” wherever it is used in the New Testament has one uniform meaning. When applied to God, He is the aeonis God, or the God of the ages, i.e., the Being who through aeons of time is working out His wonderful plan. The word “aeonios” has the force of belonging to, or in connection with the ages; for example, “aeonios life,” “aeonios salvation,” “aeonios redemption,” “aeonios inheritance,” “aeonios fire,” and “aeonios punishment” (see John 3:16; Heb.5:9; 9:12,15; Jude 7; Matt.24:46). To suggest that “aeonios” means “endless times” or “endless ages,” is not only a contradiction of terms, but nonsensical and confusing. It is equivalent to suggesting an “infinite finite,” a “limitless limit,” a “something nothing” or a “full vacuum.” An age is a span of time, a period of existence. Though seemingly immeasurable to man, nevertheless it is of limited duration.
God’s Punishments Have Purpose
In examining “aeonios” as it is applied to punishment, we see that this too pertains to a period of time or age in which God is working out His purposes. The Greek word translated “punishment” is “”kolasis,” which means “to curtail, retrain, chastise, or prune.” Aeonios chastisement would then be a sentence of chastisement with both a beginning and an end, for the purpose of correction. The fact that the sentence of chastisement has an end does not in any way take away from its severity (Rom.11:22). God has promised judgment to theGentiles until He sends forth judgment unto victory-Matt.12:18-20. For when God’s judgments are in the earth, the inhabitants of the world will learn righteousness-Isa.26:9. Never are God’s chastisements meaningless, as they would be if aeonios punishment were forever. Even those who have not benefited from His judgments while living on this earth, will one day experience His judgments, for “it is appointed unto men once to die, but after this the judgment” Heb.9:27. The marvelous truth of the gospel is that God’s chastisements are redemptive. Ultimately all the ends of the earth shall know God, for He has sworn by Himself, and the word has gone out of His mouth in righteousness and shall not return void, that unto Him every knee shall bow and every tongue shall swear-Isa.45:22-23; Phil.2:10-11.
If “Aeonios” Meant “Eternal”
Furthermore supposing “aeon” and its adjectival form “aeonios” meant “eternal,” consider how illogical the Holy Spirit would appear saying, This grace was given us in Christ Jesus before the beginning of eternity (aeonios)” (2Tim.1:9) “which God, who does not lie promised before the beginning of eternity (aeonios)” (Tit.1:2); “according to the revelation of the mystery hidden for eternity (aeonios) past” (Rom.16:25); who gave Himself for our sins to rescue us from the present evil eternity (aeon)” (Gal.1:4); “the harvest is the end of this eternity (aeon)” (Matt.13:39); “who have tasted the goodness of the word of God and the powers of the coming eternity (aeon)” Heb.6:5. Suffice it to say that there have been “aeons” in the past, there is the present “aeon,” and there are “aeons” to come. These all combined make up TIME, encompassing the whole progressive plan and program of God for the development of His creation.
Only “Aidios” Means “Eternal”
The fact is the New Testament has only one word which can truthfully be translated “eternal.” This is the Greek word “aidios” which is used only twice. Once it describes the Godhead. “For since the creation of the world God’s invisible qualities—His eternal (aidios) power and divine nature—have been clearly seen” Rom.1:20. The second time it describes the chains which hold rebellious angels until their day of judgment, “these he has kept in darkness; bound with everlasting (aidios) chains for judgment on the great day” Jude 6. These timeless, unchangeable chains will always be a symbol of the severity of God’s corrective measures. Apart from these two verses, there is no place in scripture where a word meaning eternal is to be found.
Conclusion
Eternity and its synonyms are grevious mistranslations of the Hebrew and Greek words. Both the Old and the New Testament misuses indicate a biased mind-set which hides God’s true nature and purpose. The uniform translation of “aeon” and its adjective from “aeonios” solves many inconsistencies in scripture study. Jesus came to give aeonios life, a quality of relationship with the Father through Himself, a life that is only the earnest of much more to come. The most shameful consequences of this error are the grotesque images which Christianity projects of God, who is really so loving, wise and powerful. God’s love nature corresponds with His purpose which required Jesus to hang on a cross, and about which Jesus said, “And I if I be lifted up from the earth, will draw all men unto me” Jn.12:32. His wisdom and majesty dominate the ages through which mankind is drawn toward God’s goal of creating man in His own image, “that God may be all in all” 1Cor.15:28.
Practicalities
Understanding the realities of God’s plan of the ages has great practical application in the life of the believer. The amazing grace of God which we so willingly embrace for ourselves, we then extend to every living soul. We know that if God saved a “wretch like me,” then our faith can be extended toward seeing every other wretched, lost soul saved. Grace can be truly comprehended when it is extended to all creation. To limit God’s grace is to be of a law mentality which judges, condemns and puts “our” group above another. It should only be too obvious that it is the very rejection of this unlimited grace which justifies the self-righteous and divisive attitude so prominent among Christians. Whether in the home, church, or world, all grounds for judgment and condemnation are removed.
The “Christ in you” is the Christ of God who never fails. He was slain before the foundations of the world (Rev.13:8) in anticipation of man’s failure. Calvary was not an after-thought. The “Christ in you” has unlimited love, wisdom, and perseverance for delivering you as well as all creation from every bondage of sin and death. He is well able to complete that which he began.
Our confidence is greatly enhanced when we see God in His magnificence and grandeur, the author and perfector of our faith, who Himself has faith for the whole world. Jesus’ blood will acquire all it has purchased; He “gave Himself a ransom for all, to be testified in due time” 1Tim.2:6. The salvation of all mankind continues throughout the expanse of God’s ages.
Colossians 1:16-20
“For in Him all things were created, both in the heavens
and on earth, visible and invisible, whether thrones or
dominions or rulers or authorities—all things have been
created through Him and for Him. And He is before all
things and in Him all things hold together.
He is also head of the body, the church; and He is
the beginning, the first-born from the dead; so that
He Himself might come to have first place in everything.
For it was the Father’s good pleasure for all the fulness
to dwell in Him, and through Him to reconcile all things
to Himself, having made peace through the blood of His
cross; through Him, I say, whether things on earth or
things in heaven.”(NAS Bible)
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A further in-depth of Time and Eternity in relation to Gods plan of redemption
TIME and ETERNITY- A Biblical study on AIONIAN
By G T Stevens
TIME AND ETERNITY-Biblical Study on AIONIAN [G. T. Stevenson
THE SALVATION OF THE UNBELIEVER
THE SALVATION OF THE UNBELIEVER
AS GOD is the Saviour of all mankind, especially of those who believe (1 Tim.4:10), we may confidently rest on one grand and glorious foundation truth–that all salvation is of God, and neither believer nor unbeliever has any part in it. On the one hand this assures us of the possibility of saving all men, for God alone is able, and, on the other, it bars out all human schemes for their restoration, whether by works, or suffering, by giving them a second chance, or by any cause whatever which originates in man. Those who believe are saved by His grace (Rom.4:16); those who do not believe are saved through His judgments, but in both it is He alone Who is Saviour.
Faith is but the channel of grace; it does not produce salvation. Judgment is but a means He uses, a process which leads to the opening of the unbeliever’s eyes. It does not remove his guilt or cleanse a single sin. That is done wholly and solely by the blood of Christ. Every effort to bring about the ultimate salvation of all through the purgatorial or penitential sufferings of the sinner is a denial of this great truth. Judgments do not save, but the God Who judges is also the Saviour, and all His dealings with mankind are governed by the grand goal which He has set before Him–to become All in all His creatures.
In setting forth the process by means of which God brings the unbeliever back to Himself we must remember that few believers are able to analyze the method used in their own salvation. Now, if we are not able to explain our own experience, how shall we understand His method with others? Yet, strange as it may seem, God’s dealings with the unbeliever are much more easily apprehended than His way with us. The very simplicity of faith baffles us. Most theological systems seek to base belief on evidence, and speak of “Christian evidences” as the foundation of the believer’s salvation. This is, rather, the method He uses in the deliverance of the unbeliever.
FAITH AND EVIDENCES
The case of Thomas is an example of the overpowering force of evidence where faith is wanting (John 20:26-29). No man can long withstand the testimony of his senses, even when (unlike Thomas) his interests may be opposed.
The tangible proofs given to support the proclamation of the kingdom affords a rich field for the study of the effect of evidence on the human heart. The unbeliever will be saved by sight. He will yield to the force of facts. He will be convinced by logic. What evidence is most suited for this purpose? In our Lord’s ministry we can see both the helps and the hindrances offered by the senses. The consideration of a few cases will reveal what most moves men and what makes them obstinate.
The rich young man was hindered by his possessions. The Samaritans were helped by the Lord’s words. The resurrection of Lazarus led many Jews to rely on His acts. These illustrate God’s method in the judgment of the unbeliever. He removes hindrances–no earthly acquisitions interfere with the decisions of the heart, for both heaven and earth flee from the face of Him Who sits on the throne. He works the greatest possible miracle, by raising them from the dead. He reads the inmost secret of their hearts. He appears in their very presence in soul-dismaying splendor. They cannot doubt His power or His perfections, and no motive remains to lead them to deceive themselves.
The judgment of unbelievers takes place in the interval between the passing of this present earth and the creation of the new. Every tie which bound them to the earth has been burned up. They are the subjects of the most astounding miracle ever wrought, having been raised from the dead. They are in the presence of the Divine Majesty. Their secrets are bared to His awful gaze. The character of their judgment, being adjusted to their acts, not simply as to severity but so as to correct them, will reveal God’s purpose to save and reconcile them to Himself. This, followed by their death in the lake of fire and subsequent vivification at the consummation, is the basis of their reconciliation through the blood of the cross (Col.1:20).The excuses offered by those who were bidden to the great supper (Luke 14:18) are all removed before the great white throne. No fields or oxen or wives will intrude between the spirit and the great Judge.
In the judgment day God will judge the hidden things of humanity (Rom.2:16). We are prone to consider this a mere exhibition of His omniscience, to facilitate the trial of the sinner and to insure his condemnation. But more than this, it cannot but have a most powerful effect on the unbeliever’s attitude toward Christ. What was it that impressed the woman of Samaria (John 4:19,29)? It was His knowledge of her hidden secrets. As a result we read that many of the Samaritans of that city believe in Him because of the woman’s word that He told her all that she had done (John 4:39).
The blessed results achieved by His exposure of the woman at Sychar’s spring will be multiplied by many millions at the great white throne. There is nothing hidden that shall not be manifested (Matt.10:26). As in Corinth, the hidden things of the unbeliever’s heart become apparent, and, falling on his face, he will worship God (1 Cor.14:25).
Perhaps no miracle wrought by our Lord and His apostles created a stronger conviction than that of raising the dead. When Lazarus was raised many of the rulers believed, and the chief priests were concerned lest all should believe on Him because of this sign (John 11:45,48). When Peter raised Dorcas it also was used to convince many who believed on the Lord. Can we imagine what conviction it must have brought to Lazarus and to Dorcas themselves, if they should have had the slightest tendency to doubt? Could there have been any stronger proof of divine power than that their very life had come back to them at the bidding of One Who is stronger than death? In the process of winning the unbeliever we judge their resurrection and final vivification to be ample to account for salvation and reconciliation entering their lives.
SAUL OF TARSUS
The apostle Paul’s case is of surpassing significance in its bearing on the salvation of unbelievers. He was the foremost of sinners, and it cannot be denied that, among men, there was no case quite as desperate as his. All question as to God’s ability to save vanishes in the light of his call on the Damascus road. The miraculous means employed in his case surely would suffice for every one of God’s enemies. And who will deny, on sober reflection, that the appalling power and glory of the august judgment session into which the unbeliever is ushered by his resurrection will be unutterably more impressive?
The apostle’s vision passed. He came back to a scene where all was as before. He alone had changed. But the unbeliever sees the power and presence of God not only in his own deliverance from death, but in all around him. The vision does not vanish. The divine presence abides.
GOD AS JUDGE
The change which eventuates in the ultimate salvation of the unbeliever is wrought, not only by his resurrection, but by the august judgment session, when he stands in the presence of Christ, with all his unbelief swept away by the awful realization of His power and the justice of His throne. We are asked, Is it possible for them to repent? Rather, we would like to know, Is it possible for them not to repent, or change their minds? We cannot conceive an unrepentant sinner before the great white throne.
God’s thoughts and man’s imaginations are nowhere more at variance than on the subject of judgment, or punishment. God is love; man is hate. David was wise when he was given the choice of fleeing before his enemies or falling into the hand of Yahweh. He uttered a great truth when he exclaimed “Let us fall, I pray, into the hand of Yahweh, for His compassions are abundant; but let me not fall into the hand of humanity.” And surely his choice was vindicated, for when the messenger was stretching out his hand in destruction toward Jerusalem, Yahweh showed Himself merciful, and said, “Enough, now hold back your hand” (2 Sam.24:10-16).
NINEVEH
Jonah went through the streets of Nineveh, crying: “Forty days more and Nineveh shall be overturned!” (Jonah 3:4). But God saw their works, that they turned from their evil way; and He regretted the evil He said He would do unto them. “And He did it not” (Jonah 3:10). And what did Jonah do? Was he not pleased at the success of his mission? Did he not glory in the character of His God? Alas! he was like the many today. Like Jonah, they imagine that God has a streak of hate in His character and that He wanted to destroy Nineveh to give it exercise. But He had an object in threatening its destruction. Now that they repented and the object was attained, why should He belie His character and destroy them from sheer vindictiveness? Jonah’s God was a gracious God, and merciful, slow to anger, and of much benignity, and regretting of the evil which He had threatened (Jonah 4:2).
DESTRUCTION
The thought that the resurrection and judgment of the unbeliever is only a prelude to his final “destruction” in the lake of fire must be judged by its moral effect, for it has no support whatever in the Scriptures. In the first place “destruction” (by which annihilation or extinction of being is intended), is never used of the lake of fire or of the second death. It is always used of the sinner before his resurrection at the great white throne. Those who are “destroyed” in Gehenna will be there. Those who “perished” in the wilderness and at the flood will be raised. “Destruction” is never annihilation. It never precludes resurrection and salvation. Indeed, it is a necessary precursor of salvation. The Lord came to seek and to save the “destroyed” (lost). So that, even if there were a single passage telling us that the unbeliever is “destroyed” in the second death (which there is not) we would still have every reason to believe God when He assured us that all who are dying in Adam shall be made alive in Christ (1 Cor.15:22).Let no one suppose that we plead for the repeal of God’s word regarding the doom of the unbeliever. Far from it. But we do plead for the removal of those harsh, human perversions of His word, which seek to make Him a man like ourselves, hateful and hating one another, vindictive and vicious in our views of the so-called “penalties” of sin. We plead for a revision of our vocabulary on this important theme.
The terms destroy and destruction are so often used of irrecoverable ruin that a few examples will be given to show how far this is from the truth. The rendering “lost” is always the translation of the word for destroy. It would be the utmost folly for the Son of Mankind to seek, much less to save those who are annihilated. The lost sheep and the lost coin and the lost prodigal all had been destroyed, yet all were found and saved. Were the whole world lost or destroyed in the lake of fire, that would be no hindrance to salvation. Rather, it would be the very sphere in which alone salvation can operate. Christ cannot save anyone unless first he is destroyed, or lost.
GOD IS THE SAVIOUR
Such is the salvation of the unbeliever. It is not only in absolute accord with every passage in the word of God, but in utmost harmony with the God Who is revealed through that word. How can anyone who truly loves Him rest satisfied with less than this, the only true, the only scriptural solution?
Let those who are fond of reasoning about the destiny of the universe accept their own premises and follow them out logically and the inevitable conclusion will be a universal reconciliation. Try it and see. All will acknowledge these premises:
God is love, therefore
God is omnipotent, therefore
God is not love if He will not do all He can for His creatures, neither is He omnipotent if He is unable to save them. Both revelation and reason are arrayed against the false delusion of unending torment for the unbeliever. It degrades the sacrifice of Christ to a mere attempt to remedy an evil which it cannot cure. O, my brethren, why do you limit His love, why do you paralyze His power? Is the Christ Who saved you capable of completing His work by saving all like you? Or, if He can, why will He not?
Confess that this terrible doctrine cannot but lead you to doubt His perfections. It brings you up to a blank wall, to a pit of dense darkness. But the blessed truth opens up a glorious vista flooded with the love light of God.
THE JUST JUDGMENT OF GOD
But, we are told, God’s justice demands judgment. There is truth in this. But if God’s justice must be displayed at the expense of His love, the extinction of the unbeliever in the lake of fire, far from forever removing an eyesore from the universe, places a blot upon His character which eternity itself can never erase. If we do not doubt His willingness to save them, then we must acknowledge His inability. If we cannot question His power, then we must limit His love, and then we endanger the very foundation on which all eternal bliss must be established.
But we do not need to rest on reason. At best, it is usually the refuge of unbelief. God has spoken, and real reason rests on His revelation. He is the Saviour of all mankind, especially of those who believe. God give us grace to glory in such a God!
In the opening chapters of Romans Paul lays the foundation on which God’s just judgment is based. He closes his indictment of mankind with these words: “. . . God’s just statute, that such as are committing them are deserving of death . . .” (Rom.1:32). As the first death cannot be the effect of any judicial procedure on God’s part, it is evident that the death penalty awaits all who come into the judgment. Whatever may be the variety and degree of the tribulation and anguish meted out to each, one common end awaits them all–the second death.
VIVIFIED IN CHRIST
But, some will ask, if they were condemned to death, how can they be raised again? What right have they to the grace and life that will be their portion? We answer, none. They will have no more claim on the ecstatic bliss of that unending day than I or you, or any believer! What right have we? None at all. But in Christ we have a perfect title to every favor. So it will be with the unbeliever. It is not written that “Even as, in Adam, all are dying, thus also shall all be vivified,” but “thus also, in Christ, shall all be vivified” (1 Cor.15:22). Adam’s death involves all, irrespective of their deserts. Christ’s life extends to all, apart from their personal merits.
And here is where the unbeliever learns to love God. The judgment has exposed his own unworthiness. The grace of vivification will illumine his heart with the love of God in Christ. Then shall be fulfilled God’s universal goal:
To Me will bow every knee,
And every tongue will be
acclaiming God.”
This is the method He will use to bend the stubborn knees. He will not use physical force but moral suasion. Neither will He wring out a confession of sin from every tongue. The Greek word as here used means acclaim, which involves a complete acknowledgment and acquiescence in the divine will.The crowning and conclusive exhibition of God’s power and love toward the unbeliever awaits the consummation. The eons are past. All sin is banished. Evil is no more. The Son of God has nearly completed His mediatorial work. All the living are in perfect accord with God. Nothing remains but the conquest of death and the reconciliation of its denizens. It is the only enemy left in all God’s universe. Then, and not till then will the vast concourse of mankind emerge from the domain of death never to enter it again. Then death will be despoiled, the last enemy laid low. Then shall all awake to live in the light and love of Him Who will have become the Saviour of all mankind.
A. E. Knoch
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