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Theology Simplified (Listen or Read)

Power versus Love or Power and Love?

I look at it simply. Jesus said we must receive the kingdom of God as a child (Mk. 10:15). If one and one equals two, it cannot be three. The following two points add up to a final glorious outcome and not a tragic one.

1. God is all-powerful and always accomplishes His will.       (Calvinist/Reformed theology).
2. God loves all people and wills the reconciliation of everyone. (Arminian theology – that of most Christians).

Since He wills the reconciliation of all and has all power necessary to accomplish His will, is it too much to believe He will accomplish it? For if He does not, which part of the equation is flawed? “A” or “B”? Calvinists say “B” is flawed, while Arminians say “A” is flawed. But if we accept “A” as the Calvinists do, and “B” as the Arminians do, then we would, like a child, conclude that every person must ultimately be reconciled. This is the Blessed Hope.

The key to unlock the mystery as I see it, is that Calvinists are right about God’s power, and Arminians are right about His love. The tragedy is that both adhere to Augustine’s theory of judgment which forces them to reject (or explain away) the glorious side of each other’s theology. But if instead, they both embraced the Blessed Hope, they would become one and the world would soon know Jesus Christ is Lord! (Jn. 13:35; 17:21, 23). There would be nothing to reject or explain away. The greatest theological controversy and division in the body of Christ would vanish. Might this not be the key to set the captives free, harmonize the Scriptures of judgment and mercy for all, and unite the body of Christ?

Which of these three views comprehends “the width and length and depth and height” of Christ’s love, and does justice to His unlimited power (Ep. 3:18-19; page 48)? Which most glorifies God?

Paradigm Shift

How can Christ be considered greater than Adam if Adam’s transgression has greater power to condemn than Christ’s merit and sacrifice has the power to save? Have you considered this enigma? Please stop a moment and think about this. This is important.

If you are facing perplexing and disturbing questions in your faith, perhaps your conception (paradigm) of God is flawed. How we understand God’s nature and character, as reflected in his grand plan for humanity, affects how we understand the world and directly affects how we interpret the Scriptures. “If your eye [conception of God] is false your whole body [being] will be full of darkness” (Mt. 6:23).

For 25 years I held the Arminian view of God. Then, while a missionary in Senegal, West Africa, the realization that I did not have complete assurance of my salvation unsettled me. I wrestled with this for months and finally concluded that salvation had to be the work of God. I had made a paradigm shift. I began to understand God’s power in the way our Calvinist and Reformed brethren do. I continued joyfully in this new perspective for about two years, until I no longer found comfort in my “personal” salvation. How could I in the midst of a world of lost people? Living in a Muslim nation deeply affected me. It prepared me to consider a third paradigm —the “Blessed Hope.”

Most people are not aware of how powerfully their conception of God affects how they understand the Scriptures. It forces them to conclude that certain passages cannot mean what they seem to say. For example: “For as in Adam all die, even so in Christ all shall be made alive” (1Co. 15:22). My previous conception of God had forced me to limit the scope of the second “all” to a few only. My present view of God no longer limits it. However, it has not been easy seeing passages differently than how I have always seem them. I was conditioned for so long to see them in a certain way. Stepping out of my former paradigm has been a slow and hard process. But once the veil started to lift, I began seeing Scripture without the filter of an eternal hell. I was free to receive God’s revelation in a fresh new way. What a discovery!

Let us embrace the paradigm that truly honors, magnifies, and glorifies God. We should not be surprised that the predominant view has been the hard and cruel dogma of Augustine. It conforms to the legalistic, hard, and cruel sides of our fallen nature. Man’s tendency has always been to amplify what seems to be the hard side of God, and our tradition reflects that. It blinds us from seeing God’s true nature in mercy and judgment. I pray God will open your heart and mind to the paradigm worthy of His Name.

References: See Bibliography page.

Blessed Hope (Listen or Read)

The grace of God has appeared, bringing salvation to all men…looking for the blessed hope and the appearing of the glory of our great God…. (Tit. 2:11-13 NAS)

In the next two chapters, I will attempt to present a comprehensive understanding of the big picture—God’s unfailing plan for man—as I perceive it through my dim mirror of understanding. I refer to it as the “Blessed Hope” as Paul links this phrase with the salvation of all and the appearing of God’s glory. The salvation of all is certainly a blessed, amazing, magnificent, grand, wondrous, awe inspiring, and glorious hope that brings glory to our Great God!

Hope for the World

Let us begin at the close of our Lord’s earthly ministry: the night of His arrest. His whole life had led up to this climactic moment. He knew exactly what was to befall Him (Jn. 18:4). In the midst of a time like this, please reflect on the cry of His heart:

Lifting up His eyes to heaven, He said, “Father, the hour has come….Holy Father, keep them in your name…that they may be one even as we are one….that they may all be one…that the world may believe….that they may be one…that they may be perfected in unity, so that the world may know that You sent Me” (Jn. 17:1, 11, 21-23 NAS).

Just think of it! Our Lord could have been completely paralyzed with fear with only His execution in mind. On the contrary, His thoughts did not dwell on Himself, but instead on all humanity. His heart went out to the whole world. And what does the world need? To witness Christians loving one another—walking in unity. The world has yet to see it. It is my conviction that the Blessed Hope has the potential to tear down the highest walls that have divided believers over the centuries, and restore the fullness of joy into the hearts of God’s people. “You greatly rejoice with joy inexpressible and full of glory” (1Pe. 1:8 NAS). Then the world will believe! Then the world will know who sent Christ and why!

Babes

It shall be more tolerable for the land of Sodom in the day of judgment than for you.” At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes.

(Mt. 11:24-25; See also 1 Co. 1:26-29)

I am grateful that the discovery of God’s truth is not the exclusive domain of the religious “elite.” In this passage, God has hidden “things” pertaining to His judgments from the wise and has revealed them to “babes.” Oh, that we would all be babes! Many “babes” today, I believe, long for the day when the dark cloud veiling God’s judgments is lifted from the Church. Oh what joy, peace, and unity of purpose will envelop His Body on that day! Then the world will know Jesus Christ is Lord! (Jn. 17:23). This is the glory of the Blessed Hope I cherish.

Reason

God expects us to think through what we believe and not to simply accept what men teach. Christ commands us to judge for ourselves what is right (Lu. 12:57). Paul exhorts us to test all things (1Th. 5:21) and to judge for ourselves what he says (1Co. 10:15). From the outset of biblical revelation, we are challenged to think for ourselves—“Shall not the judge of all the earth do right” (Ge. 18:25)? Does not such a question require thinking? Our Lord always expected His hearers to think. “What do you think, Simon” (Mt. 17:25)? “What do you think? If a man has a hundred sheep…” (Mt. 18:12). “What do you think? A man had two sons…” (Mt. 21:28). “What do you think about the Christ” (Mt. 22:42)? “If you then, being evil, know how to give good gifts to your children, how much more will your Father…” (Mt. 7:11)? Call to mind the Bereans who searched the Scriptures daily to find out whether the words preached to them were so (Ac. 17:11). They are said to have been “more noble-minded” (NAS).We have been endowed with great reasoning powers, and God expects us to use them. He even invites us to reason with Him! “Come…let us reason together, says the LORD” (Is. 1:18). It is our very capacity to reason that enables us to love and be like God.

Our hell tradition goes against all reason. In response to this, some will quote Is. 55:8: “His thoughts are not our thoughts, and His ways are not our ways.” By this, they are inferring man’s reasoning is flawed—what we think is cruel and unjust is really not. If this be true, then we are not made in His image and have nothing in common with God. It would be impossible to reason with Him on any level. But is this what Isaiah meant? If you check the context, you will see that His thoughts are different than ours in relation to mercy, not cruelty. What a travesty such a wondrous passage has been twisted out of context to say the very opposite about God. This is a prime example of invalidating the Word of God for the sake of tradition (Mt. 15:6)—a tradition fostering a fear toward God taught by the commandment of men (Is. 29:13).

Though man a thinking being is defined

Few use the great prerogative of mind.

How few think justly of the thinking few!

How many never think, who think they do!
—Jane Taylor ¹

Question of Questions

How can a good God create creatures He knows will be tormented forever? There are two views. There is the prevalent view, that this is the price God had to pay to get a few into Heaven. The second view is the Blessed Hope. He does not face this dilemma at all, but reconciles all to Himself in the fullness of time. Which most glorifies the Father of our Lord Jesus Christ? Which conforms with an all-knowing, all-powerful, and all-loving Creator?

How can we believe God is good, while at the same time believe infinite penalty is the lot of most of humanity? We cannot unless we have a perverted sense of what “good” is, or we do not believe God has the power to prevent it, or we have not thought long and hard enough about the horror of what infinite penalty entails. However, if we believe God is “good” in the normal sense, and His penalties are finite and just, there are no conflicting issues. This is the theology of the New Testament, the early Church, and a remnant of believers throughout the centuries since. It is a theology that honors God, satisfies both reason and God’s moral witness in each heart, and best harmonizes the Scriptures. This is the Blessed Hope.

References: See Bibliography page.

Purpose in Judgment (Listen or Read)¨

¨      My son, do not despise the chastening of the Lord, nor detest His correction; for whom the Lord loves He corrects, just as a father the son in whom he delights (Pr. 3:11-12). God chastens to correct, just as human parents do. Whom He loves He corrects. Whom does He not love? See “His Love” chapter 2..

¨      If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful… but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it” (He. 12:5-11).

The Lord loves all people and we can rest assured all will be chastened in the same spirit seen here. “Afterward” it yields fruit. That is purpose! But there can be no “afterward” with infinite penalty. Kalen Fristad, a United Methodist minister and author of Destined For Salvation, wrote regarding Jer. 3:12-3, 22; 9:13-6; 32:37-8:

God allowed the Babylonians to conquer and enslave the Israelites for the purpose of getting them to return to Him….The purpose of biblical punishment is to make a wrongdoer a right-doer. If hell is endured without end, the experience would be of no value to an individual because there would be no chance of his embracing good, repenting and attempting a new beginning….Suffering from which nothing can be learned or gained is meaningless, and the one who brought it about would be a fiend not a father. We as parents discipline our children, not for the sake of punishment, but in order to encourage change. Surely God is at least as honorable as any parent in this regard.⁴

Christ warns us as believers; more is required of us:

Then Peter said to Him, “Lord, do You speak this parableonly to us, or to all people?” And the Lord said, “Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you that he will make him ruler over all that he has. But if that servant says in his heart, ‘My master is delaying his coming,’ and begins to beat the male and female servants, and to eat and drink and be drunk, the master of that servant will come on a day when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers. And that servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more. I came to send fire on the earth…” (Lu. 12:41-49)

This passage is a warning to believers. What is the threat? To be cut in two and appointed our “portion” with unbelievers. Believers judged with unbelievers? Why should we be shocked? Does not the judge of all the earth do right? What is this “portion?” Many stripes! Not unending stripes. This is confirmed moreover by the use of the word “portion.” To have a “portion” of something fits with a measured judgment (Mt. 7:2), not with an eternal one. This is exactly how judgment in the lake of fire is expressed, “shall have their part in” (Re. 21:8).

Also, these “stripes” are associated with “fire,” the symbol of God’s purification process. Fire is something positive that everyone will be “purified by” (Mk. 9:49 GNT). See also page 212.

Is this parable the only text where we see believers being appointed their “portion” in judgment with unbelievers? Re. 21:8 list eight categories of sinners with unbelievers singled out. This indicates, if we are honest, that the others include believers. That agrees with this parable and the opening words, “He who overcomes.” How many of us have glossed over this list feeling self righteous about ourselves? Should we be so confident? Reflect on them a moment.

He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly [Are you courageous?], unbelieving [Do you believe all God’s promises?* Ro. 4:21], abominable [Are you ever proud? Pr. 6:16-17], murderers [Are you ever angry? Mt. 5:21-22], sexually immoral [Do you ever look with lust? Mt. 5:28], sorcerers, idolaters [Do you ever covet? Col. 3:5], and all liars [Do you always tell people what you really think?] shall have their part in the lake which burns with fire and brimstone, which is the second death (Re. 21:7-8). Let him who thinks he stands take heed lest he fall (1Co. 10:12).
*Especially “Proclamations” chapters 6 & 7.

Let us stop sweeping under the carpet the fearful parts of Scripture and denying the obvious. We who believe have been given much, and thus much is required of us (Lu. 12:48). The warnings are very real. Neglect them to our peril. But let’s keep this in mind:

In ancient Eastern literature, exaggerated expressions and metaphors to accentuate concepts are intended to grab the reader’s attention and not meant to be taken literally. This is typical oriental style as mentioned on page 226. The critical thing to remember in any strong language describing judgment, is the character of the Judge and the purpose of His judgments.

God “is” Love with no “buts.” All His judgments are exacted in love with a just, righteous, and remedial purpose. This truth draws our hearts to sincerely love God with our whole being, brings true peace, and harmonizes the Scriptures.

¨¨¨¨¨

In this chapter we have seen that: God is perfect in justice, infinite penalty is not just, death is no obstacle to God, and numerous passages demonstrated His good and remedial purpose in judgment. Though there are mysteries about God’s judgments (Ro. 11:33), there are no mysteries about His nature, justice, and impartiality. Let us now consider the bigger picture of God’s unfailing plan for all.

References: See Bibliography page.

Purpose in Judgment A (Listen or Read)

Examples of Purpose-Driven Judgment

Scripture makes it clear that God exhibits no variation or shadow of turning. He does not change (Ja. 1:17; Mal. 3:6). If God’s past and present judgments are just, righteous, and purposeful, we can rest assured they will continue to be so in the future. Let’s look at some passages that demonstrate His positive purposes in judgment.

¨      You refined us as silver…laid affliction on our backs.…We went through fire…But You brought us out to rich fulfillment (Ps. 66:10-12).

¨      When Your judgments are in the earth, the inhabitants of the world will learn righteousness (Is. 26:9).

¨      You have appointed them for judgment; O Rock, You have marked them for correction (Hab. 1:12).

¨      Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty. For He bruises, but He binds up; He wounds, but His hands make whole (Job 5:17-18). Happy! Does the thought that God’s judgments might have a wholesome purpose make you happy?

¨      In trouble they visited You, they poured out a prayer when Your chastening was upon them (Is. 26:16). Is not “prayer” purposeful?

¨      And if by these things you are not reformed by Me, but walk contrary to Me, then I also will walk contrary to you, and I will punish you yet seven times for your sins (Le. 26:23-24). “These things” refer to a list of judgments starting in verse 14. God, as a loving Father, persists in discipline until He achieves His goals, whatever it takes.

¨      If they break My statutes and do not keep My commandments, then I will punish their transgression with the rod, and their iniquity with stripes. Nevertheless My loving-kindness I will not utterly take from him, nor allow My faithfulness to fail (Ps. 89:31-33).

¨      Your judgments are right…in faithfulness You have afflicted me (Ps. 119:75). Even in the midst of His rod, stripes, and afflictions, His loving-kindness is present and His faithfulness does not fail. For it is in faithfulness He afflicts. We expect “loving-kindness and faithfulness” from good parents in their disciplines, do we not? Do not these terms reveal the Father heart of God is His loving discipline of His children?

¨      Because they rebelled against the words of God, and despised the counsel of the Most High, therefore He brought down their heart with labor.…Then they cried out to the Lord in their trouble, and He saved them out of their distresses (Ps. 107:11-13). “They cried to the Lord.” They recognized their need of God and sincerely sought Him. What could be more purposeful with those who have despised God counsel?

¨      It is good for me that I have been afflicted, that I may learn Your statutes (Ps. 119:71). God afflicts to teach. This is good!

¨      Before I was afflicted I went astray, but now I keep Your word (Ps. 119:67). God’s afflictions clearly correct us.

¨      When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning…” (Is. 4:4). He washes away filth by the spirit of judgment and burning.

¨      The Lord will scatter you…you will serve gods, work of men’s hands…But from there you will seek the Lord. (De.4:27-29)

¨      When you are in distress and all these things have come upon you…you will return to the Lord…and listen to His voice. For the Lord…is a compassionate God. (De. 4:30-31 NAS)

¨      You have stricken them, but they have not grieved; You have consumed them, but they have refused to receive correction….They are foolish; for they do not know…the judgment of their God (Jer. 5:3, 4). They were stricken so they would repent and consumed to receive correction. But they were foolish and did not understand His judgments. Do we?

¨      Through deceit they refuse to know Me….therefore…I will refine them and try them (Jer. 9:6-7). Those who refuse to know Him will go through a process of refining and testing. Is purpose not evident in the word refine?

¨      The fierce anger of the LORD will not turn back until He fully accomplishes the purposes of His heart. In days to come you will understand this (Jer. 30:24 NIV). God’s judgment is proven to be measured and purposeful by the simple phrase, “until He fully accomplishes the purposes of His heart.” Can it be clearer? Are we now in those “days”?

¨      I have driven them in My anger;…I will bring them back….for the good of them (Jer. 32:37-39). He drove them away, which ultimately was for their good. Was this not purpose “driven” judgment?

¨      All the earth shall be devoured with the fire of My jealousy. For then I will restore to the peoples a pure language, that they all may call on the name of the LORD, to serve Him with one accord (Zep. 3:8-9). When His judgments have achieved their purpose, the people will be united. They will then call on God and serve Him!

¨      Who can endure the day of His coming…stand when He appears? For He is like a refiner’s fire and like launderer’s soap…He will purify… and purge them as gold and silver, that they may offer to the Lord an offering in righteousness (Mal. 3:2-3). His judgments are a refiner’s fire, purging their impurities that they may offer an offering in righteousness.

¨      Judgment to the nations….till He put forth judgment to victory, in his name shall nations hope (Mt. 12:18-21 YLT). “Judgment to victory” with nations hoping in His name speaks of great purpose!

¨      Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw [drag] all peoples to Myself (Jn. 12:31-32). When judgment comes, the enemy is cast out, and all peoples are dragged to Christ. Is this not judgment with a grand and glorious purpose?

¨      Concerning the faith have suffered shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme (1Ti. 1:19b-20).

¨      Deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus (1Co. 5:4-5). Here are two examples of judgment with purpose: learning not to blaspheme and saving the spirit. Even Satan is used of God. God is always in control.

¨      Wrath has come upon them [Israel] to the uttermost (1Th. 2:16). “And so all Israel will be saved.…He will turn away ungodliness from Jacob…” (Ro. 11:26). Wrath to the uttermost, yet salvation with ungodliness turned away. The purpose of this judgment is Israel’s salvation in its appointed time.

¨      We shall all stand before the judgment seat of Christ. For it is written…“every knee shall bow to Me, and every tongue shall [‘give praise’—NAS] to God.” So then each of us shall give account of himself to God (Ro. 14:10-12). (See also Ph. 2:9-11; Is. 45:22-25). Note that “for” and “so then” link judgment (both before and after) with worship. Is this not evidence there is a glorious purpose in judgment?

References: See Bibliography page.

God’s Wrath (Listen or Read)

What is God’s “wrath” [Greek—orgee]? The KJV translators translate this one Greek word by four English words: “wrath,” “anger,” “indignation,” and “vengeance.” Which is it? They don’t all mean the same thing. The literal translations, most often translate it as “anger.” Rotherham, Weymouth, and Young’s Literal translations all translate orgee as “anger” in the following passages.

¨      Jesus…delivers us from the wrath [orgee—anger] to come (1Th. 1:10).

¨      Because of these things the wrath [orgee—anger] of God is coming upon the sons of disobedience (Ep. 5:6; Col. 3:6).

¨      Wrath [orgee—anger] has come upon them [Israel] to the uttermost (1Th. 2:16). Note: “God’s anger in its severest form has overtaken them” (Weymouth). Anger in its “severest form,” yet all Israel will be saved (Ro. 11:25-26).

¨      Beloved, do not avenge yourselves, but rather give place to wrath [orgee]; for it is written, “vengeance is Mine, I will repay,” says the Lord (Ro. 12:19). Notice Scripture interprets itself in this passage.

Orgee is interchanged with the idea of “vengeance,” “I will repay.” To “repay” signifies to recompense what is due, no more—no less. It is in total harmony with the many texts stating God will righteously judge each one according to his works. “He who does wrong will be repaid for what he has done, and there is no partiality” (Col. 3:25). “God renders to each according to his deeds” (Ro. 2:5-6). (See also: De. 32:2-3; Le. 24:19; Ps. 62:12; He. 2:2).

Being the most common word used by the literal translations, how does the dictionary define the simple word “anger”? “Extreme or passionate displeasure.”³ In brief, God’s wrath is His passionate displeasure and just recompense of sinful conduct, which He deals with fairly according to deeds. This is all that can be said about God’s wrath. How tragic that images of innumerable multitudes being cast into an eternal furnace of fire have been falsely associated with this word.

References: See Bibliography page

A Just Judge (Listen or Read)

A Just Judge

What kind of a judge is God? Can we count on Him to do what is right and fair for everyone? Absolutely! “Shall not the Judge of all the earth do right?” (Ge. 18:25). Scripture abounds with references to His just and righteous judgments. Please reflect on these:

¨      Beaten… according to guilt….forty blows…no more (De. 25:2-4).

¨      All His ways are justice, a God…without injustice (De. 32:4).

¨      As he has done, so shall it be to him—fracture for fracture, eye for eye, tooth for tooth (Le. 24:19).

¨      The judgments of the Lord are true and righteous altogether (Ps. 19:9).

¨      Your judgments are a great deep; O Lord, You preserve man and beast (Ps. 36:6).

¨      To You belongs mercy; You render to each one according to his work (Ps. 62:12).

¨      He shall judge the world with righteousness (Ps. 96:13; Ac. 17:31).

¨      I know that Your judgments are right, and that in faithfulness You have afflicted me (Ps. 119:75).

¨      Though He causes grief, yet He will show compassion according to the multitude of His mercies. For He does not afflict willingly, nor grieve the children of men (La. 3:31-33).

¨      He does not retain His anger forever, because He delights in mercy (Mic. 7:18).

¨      Every transgression and disobedience received a just reward… (He. 2:2).

¨      Woe to you…you will receive greater condemnation (Mt. 23:14; Lu. 20:47). Greater than what?

¨      It shall be more tolerable for Sodom in the day of judgment than for you (Mt. 11:20-24; Lu. 10:14). What kind of everlasting punishment would be “more tolerable” than another?

¨      God renders to each according to his deeds (Ro. 2:5-6).

¨      He who does wrong will be repaid for what he has done, and there is no partiality (Col. 3:25).

A generic infinite punishment for everyone contradicts all that Scripture declares about God’s just and righteous judgments. Statements like, “to each one according to his deeds” and “fracture for fracture—eye for eye,” fly in the face of infinite punishment. Each punishment fits its crime. God’s idea of justice is not different than ours. Yes, His ways are not our ways, but only because He has more mercy than we have, not less! (See Is. 55:7-8). These numerous passages demonstrate what is right for the Judge of all the earth to do in judgment.

References: See Bibliography page.

Thoughts to Ponder (Listen or Read)

Thoughts to Ponder

Most Christians do not believe infants or the mentally handicapped go to hopeless death. If hope is extended to these, then God (if He is truly impartial and just) will extend hope to all. If not, then these privileged few are given an unfair advantage. Who in their right mind would want to live beyond the age of accountability if an eternal hell is their destiny? Or who would want to be born with a sound mind, if a mental handicap would keep them out of hell? Martin Luther had hope for all. In his letter to Hansen Von Rechen-

berg in 1522, he wrote: “God forbid that I should limit the time of acquiring faith to the present life. In the depth of the Divine mercy there may be opportunity to win it in the future.”²

It is amazing to me that a passage such as He. 9:27 has been used to deny the substance of these numerous passages! How could we have allowed ourselves to believe death is an insurmountable barrier to an Almighty God? We simply assumed our tradition handed down from the time of Augustine was correct. I urge you to prayerfully re-evaluate the Scriptural evidence in support of hope beyond death and hell. (Ge. 18:14; Job 23:13; 42:2; Ps. 115:3; 66:3-4; 135:6; Is. 14:24, 27; 50:2; 55:11; Jer. 32:17, 27; Ez. 36:23-36; Dan. 4:35; Mt. 19:26; Mk. 10:26-27; Lu. 1:37; 18:27; Ep. 1:11; Ph. 3:20-21; He. 6:17; 8:10).

References: See Bibliography page.

Hope in Death B (Listen or Read)

¨      He is not the God of the dead but of the living, for all live to Him (Lu. 20:38). If all the dead live to Him, then we can have hope beyond death unless there is no hope in God Himself!

¨      God…brings the dead to life and calls into being what does not exist (Ro. 4:17 JB).

¨      If their [Israel] being cast away is the reconciling of the world, what will their acceptance be but life from the dead? (Ro. 11:15). Life from the dead for the world? That is what it says! Would this “life” be merely a prelude to further death?

¨      Christ died, rose, and lived again, that He might be Lord of both the dead and the living (Ro. 14:9). These “dead” are apparently those who once lived on earth. At some point they exist again under Christ’s Lordship. It would be senseless to say He is Lord of the annihilated ones. For Christ to be “Lord” implies hope, not hopelessness, especially in light of Ph. 2:10-11. Once their subjection is made complete, God becomes all in them (1Co. 15:28).

¨      The last enemy that will be destroyed is death (1Co. 15:26). If death is destroyed, what is left? Life.

¨      Jesus tasted death for everyone (He. 2:9). If Christ tasted death for everyone, then hope beyond death must be for all! If it does not at least mean this, what is the point?

¨      Death is swallowed in victory. O Death, where is your sting? O Hades, where is your victory? (1Co. 15:54-55). What words could be brighter or more hopeful than these? Who would dare place limits on such a promise? Do we forget what has made this possible? Nothing but the blood of Jesus shed for all!

¨      What will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead (1Co. 15:29)? Why were  New Testament believers baptized for the dead if they believed the lost dead were in a hopeless state?

¨      Christ abolished death (2Ti. 1:10). Who did Christ not abolish death for according to Is. 53:6; Jn. 1:29; 6:51; Ro. 5:6, 8; 1Ti. 2:6; He. 2:9; 1Pe. 3:18; 1Jn. 2:2? In light of this, how can death possibly be hopeless for anyone?

¨      He destroys him who had the power of death (He. 2:14). If the one who had the power of death is destroyed, then there must be hope.

¨      Jesus Christ the same yesterday, today, and forever (He. 13:8). He does not change or fail! Once a Savior, always a Savior. “Jesus” means “Savior.” As long as a Savior is needed, He remains such.

¨      Fear not, I… have the keys of Hell and of Death (Re. 1:17-18 KJV). Christ holding Hell’s keys is our assurance that He will release its captives at the proper time. If not, the words “fear not,” would be a mockery.

¨      There shall be no more death (Re. 21:4). How can death be a hopeless condition if it will cease to exist?

¨      Christ…went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah….the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.…He ascended on high…led captivity captive….descended into the lower parts of the earth…that He might fill all things (1Pe. 3:18-20; 4:6-7; Ep. 4:8-10).

William Barclay wrote:

If Christ descended into Hades and preached there, there is no corner of the universe into which the message of grace has not come. There is in this passage the solution of one of the most haunting questions raised by the Christian faith—what is to happen to those who lived before Jesus Christ and to those to whom the gospel never came? There can be no salvation without repentance but how can repentance come to those who have never been confronted with the love and holiness of God? If there is no other name by which men may be saved, what is to happen to those who never heard it? This is the point that Justin Martyr fastened on long ago: “The Lord, the Holy God of Israel, remembered his dead, those sleeping in the earth, and came down to them to tell them the good news of salvation.” The doctrine of the descent into Hades conserves the precious truth that no man who ever lived is left without a sight of Christ and without the offer of the salvation of God. Many in repeating the creed have found the phrase, “He descended into hell” either meaningless or bewildering, and have tacitly agreed to set it on one side and forget it. It may well be that we ought to think of this as a picture painted in terms of poetry rather than a doctrine stated in terms of theology.¹

References: See Bibliography page.

Free Will C (Listen or Read)

God’s Will

Since Bible translators are human, they are naturally inclined to conform the text to their world view. Since the majority have believed in the sovereignty of man’s will, they must weaken the sense of certain phrases such as “to will” and “to purpose” when referring to God. Instead, they use terms like “to desire” and “to wish” relative to God’s intentions. As a corollary to this tendency, God is seen as merely “desiring” things instead of “willing” them into existence.

This is good and acceptable in the sight of God our Savior; Who will have [“desires”–NKJV] all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time (1Ti. 2:3-6 KJV).

God “will” have all men to be saved. Does this mean God purposes with intent to accomplish His will, or that He merely desires it with no power to make it happen? The Greek word “will” here is thélō, Strong’s #2309. The Complete Word Study Dictionary New Testament defines thélō at (I) (C) as “To will as the equivalent of to purpose, to be decided upon, seeing one’s desire to its execution…”(V) “Thélō indicates not only willing something, but also pressing on to action.”²⁴ Of more importance than what any lexicographer would say, is how the apostles understood Christ when He used the word.

Jesus said to him, “If I will [thelo] that he remain till I come, what is that to you? You follow Me.” Then this saying went out among the brethren that this disciple would not die. Yet Jesus did not say to him that he would not die, but, “if I will [thelo] that he remain till I come, what is that to you? (Jn. 21:22-23).

The disciples evidently understood Jesus statement, “If I will” as the equivalent of “to purpose,” “to be decided upon,” and to “seeing one’s desire to its execution.” That is why they went out and proclaimed that this disciple would not die. For them to believe such an incredible statement is especially relevant. Did Jesus’ hearers understand the word, “will,” differently than we are to understand it in 1Ti.2:4? I don’t think so. And for the sake of argument, even if it read “desire” instead of “will,” it does not change a thing, for Isaiah says: “My counsel shall stand, and I will do all My pleasure [“delight”—YLT]” (Is. 46:10).

Tradition has taught us that God will not save a person against his or her will. I agree. However, He has the power to orchestrate whatever circumstances are necessary to effect one’s will to change.

Quillen Hamilton Shinn, a Civil War soldier, teacher, and acclaimed Vermont minister, wrote:

He does not save men by arbitrary force. He saves by their wills, through moral influence. God has resources in his universe, the all conquering agencies of love, to make the unwilling soul willing! He has light enough to make the blind see, and love enough to melt the hardened heart.”²⁵

Pastor and author of The Outcome of Infinite Grace, Loyal F. Hurley, pointed out:

Again and again, when trouble stalks his path, a man turns back to the God he has despised. When his wife dies, or his children go wrong; when loss and disaster fall upon him, again and again he will seek the God he has neglected. That is not because God coerces the man, but because He brings upon him such experiences as change his attitude. And He brings such experiences upon men, not in anger, but in love. For love is the only ultimate power that is not coercive.²⁶

References: See Bibliography page.

Hope in Death (Listen or Read)

¨      He is not the God of the dead but of the living, for all live to Him (Lu. 20:38). If all the dead live to Him, then we can have hope beyond death unless there is no hope in God Himself!

¨      God…brings the dead to life and calls into being what does not exist (Ro. 4:17 JB).

¨      If their [Israel] being cast away is the reconciling of the world, what will their acceptance be but life from the dead? (Ro. 11:15). Life from the dead for the world? That is what it says! Would this “life” be merely a prelude to further death?

¨      Christ died, rose, and lived again, that He might be Lord of both the dead and the living (Ro. 14:9). These “dead” are apparently those who once lived on earth. At some point they exist again under Christ’s Lordship. It would be senseless to say He is Lord of the annihilated ones. For Christ to be “Lord” implies hope, not hopelessness, especially in light of Ph. 2:10-11. Once their subjection is made complete, God becomes all in them (1Co. 15:28).

¨      The last enemy that will be destroyed is death (1Co. 15:26). If death is destroyed, what is left? Life.

¨      Jesus tasted death for everyone (He. 2:9). If Christ tasted death for everyone, then hope beyond death must be for all! If it does not at least mean this, what is the point?

¨      Death is swallowed in victory. O Death, where is your sting? O Hades, where is your victory? (1Co. 15:54-55). What words could be brighter or more hopeful than these? Who would dare place limits on such a promise? Do we forget what has made this possible? Nothing but the blood of Jesus shed for all!

¨      What will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead (1Co. 15:29)? Why were  New Testament believers baptized for the dead if they believed the lost dead were in a hopeless state?

¨      Christ abolished death (2Ti. 1:10). Who did Christ not abolish death for according to Is. 53:6; Jn. 1:29; 6:51; Ro. 5:6, 8; 1Ti. 2:6; He. 2:9; 1Pe. 3:18; 1Jn. 2:2? In light of this, how can death possibly be hopeless for anyone?

¨      He destroys him who had the power of death (He. 2:14). If the one who had the power of death is destroyed, then there must be hope.

¨      Jesus Christ the same yesterday, today, and forever (He. 13:8). He does not change or fail! Once a Savior, always a Savior. “Jesus” means “Savior.” As long as a Savior is needed, He remains such.

¨      Fear not, I… have the keys of Hell and of Death (Re. 1:17-18 KJV). Christ holding Hell’s keys is our assurance that He will release its captives at the proper time. If not, the words “fear not,” would be a mockery.

¨      There shall be no more death (Re. 21:4). How can death be a hopeless condition if it will cease to exist?

¨      Christ…went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah….the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.…He ascended on high…led captivity captive….descended into the lower parts of the earth…that He might fill all things (1Pe. 3:18-20; 4:6-7; Ep. 4:8-10).

William Barclay wrote:

If Christ descended into Hades and preached there, there is no corner of the universe into which the message of grace has not come. There is in this passage the solution of one of the most haunting questions raised by the Christian faith—what is to happen to those who lived before Jesus Christ and to those to whom the gospel never came? There can be no salvation without repentance but how can repentance come to those who have never been confronted with the love and holiness of God? If there is no other name by which men may be saved, what is to happen to those who never heard it? This is the point that Justin Martyr fastened on long ago: “The Lord, the Holy God of Israel, remembered his dead, those sleeping in the earth, and came down to them to tell them the good news of salvation.” The doctrine of the descent into Hades conserves the precious truth that no man who ever lived is left without a sight of Christ and without the offer of the salvation of God. Many in repeating the creed have found the phrase, “He descended into hell” either meaningless or bewildering, and have tacitly agreed to set it on one side and forget it. It may well be that we ought to think of this as a picture painted in terms of poetry rather than a doctrine stated in terms of theology.¹

References: See Bibliography page.