Snippets from the hard copy Universal Reconciliation library of rodger

[Lysimachus]

Here's the interlinear for 1 Corinthians 15:22

http://interlinearbible.org/1_corinthians/15-22.htm

The Greek reads "For as indeed in Adam all die so also in Christ all will be made alive."

To explain this away with “It says "IN Christ shall all be made alive". Meaning, ALL who are in Christ.” Is "SEMANTIC JUGGLERY!"

Respectfully yours, dwu

It clearly says "In Christ". There's no ifs, ands, or buts about it.

The language is plain and simple to the child. The Bible was written for the common man. Scriptures are rife with the eternal destruction of the wicked, where they will be no more.

This theology emanates straight from the mouth of the hermetic dragon, and you guys will be accountable for teaching it. Mark my words.

There is no explaining away. It's plain, clear, and simple. If everyone were to accept Christ, Christ's reconciliation for the whole world would cover them. But those who do not choose Christ cannot partake of that reconciliation for all mankind.

It's the angle that you're looking at it that warps your ability to properly harmonize it with other scriptures. You feel as though you must harmonize all the scriptures that talk about the eternal destruction of the wicked with all those seemingly verses that speak about all men being saved.

Sorry friend, it's the other way around if you want to come to a balanced conclusion of Scripture.

[Lysimachus]

The theory of eternal torment is one of the false doctrines that constitute the wine of the abomination of Babylon, of which she makes all nations drink. Revelation 14:8; 17:2. That ministers of Christ should have accepted this heresy and proclaimed it from the sacred desk is indeed a mystery. They received it from Rome, as they received the false sabbath. True, it has been taught by great and good men; but the light on this subject had not come to them as it has come to us. They were responsible only for the light which shone in their time; we are accountable for that which shines in our day. If we turn from the testimony of God's word, and accept false doctrines because our fathers taught them, we fall under the condemnation pronounced upon Babylon; we are drinking of the wine of her abomination. {GC 536.3}

A large class to whom the doctrine of eternal torment is revolting are driven to the opposite error. They see that the Scriptures represent God as a being of love and compassion, and they cannot believe that He will consign His creatures to the fires of an eternally burning hell. But holding that the soul is naturally immortal, they see no alternative but to conclude that all mankind will finally be saved. Many regard the threatenings of the Bible as designed merely to frighten men into obedience, and not to be literally fulfilled. Thus the sinner can live in selfish pleasure, disregarding the requirements of God, and yet expect to be finally received into His favor. Such a doctrine, presuming upon God's mercy, but ignoring His justice, pleases the carnal heart and emboldens the wicked in their iniquity. {GC 537.1}

To show how believers in universal salvation wrest the Scriptures to sustain their soul-destroying dogmas, it is needful only to cite their own utterances. At the funeral of an irreligious young man, who had been killed instantly by an accident, a Universalist minister selected as his text the Scripture statement concerning David: "He was comforted concerning Amnon, seeing he was dead." 2 Samuel 13:39. {GC 537.2}

"I am frequently asked," said the speaker, "what will be the fate of those who leave the world in sin, die, perhaps, in a state of inebriation, die with the scarlet stains of crime unwashed from their robes, or die as this young man died, having never made a profession or enjoyed an experience of religion. We are content with the Scriptures; their answer shall solve the awful problem. Amnon was exceedingly sinful; he was unrepentant, he was made drunk, and while drunk was killed. David was a prophet of God; he must have known whether it would be ill or well for Amnon in the world to come. What were the expressions of his heart? `The soul of King David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.' Verse 39. {GC 537.3}

"And what is the inference to be deduced from this language? Is it not that endless suffering formed no part of his religious belief? So we conceive; and here we discover a triumphant argument in support of the more pleasing, more enlightened, more benevolent hypothesis of ultimate universal purity and peace. He was comforted, seeing his son was dead. And why so? Because by the eye of prophecy he could look forward into the glorious future and see that son far removed from all temptations, released from the bondage and purified from the corruptions of sin, and after being made sufficiently holy and enlightened, admitted to the assembly of ascended and rejoicing spirits. His only comfort was that, in being removed from the present state of sin and suffering, his beloved son had gone where the loftiest breathings of the Holy Spirit would be shed upon his darkened soul, where his mind would be unfolded to the wisdom of heaven and the sweet raptures of immortal love, and thus prepared with a sanctified nature to enjoy the rest and society of the heavenly inheritance. {GC 538.1}

"In these thoughts we would be understood to believe that the salvation of heaven depends upon nothing which we can do in this life; neither upon a present change of heart, nor upon present belief, or a present profession of religion." {GC 538.2}

Thus does the professed minister of Christ reiterate the falsehood uttered by the serpent in Eden: "Ye shall not surely die." "In the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods." He declares that the vilest of sinners--the murderer, the thief, and the adulterer--will after death be prepared to enter into immortal bliss. {GC 538.3}

And from what does this perverter of the Scriptures draw his conclusions? From a single sentence expressing David's submission to the dispensation of Providence. His soul "longed to go forth unto Absalom; for he was comforted concerning Amnon, seeing he was dead." The poignancy of his grief having been softened by time, his thoughts turned from the dead to the living son, self-banished through fear of the just punishment of his crime. And this is the evidence that the incestuous, drunken Amnon was at death immediately transported to the abodes of bliss, there to be purified and prepared for the companionship of sinless angels! A pleasing fable indeed, well suited to gratify the carnal heart! This is Satan's own doctrine, and it does his work effectually. Should we be surprised that, with such instruction, wickedness abounds? {GC 538.4}

The course pursued by this one false teacher illustrates that of many others. A few words of Scripture are separated from the context, which would in many cases show their meaning to be exactly opposite to the interpretation put upon them; and such disjointed passages are perverted and used in proof of doctrines that have no foundation in the word of God. The testimony cited as evidence that the drunken Amnon is in heaven is a mere inference directly contradicted by the plain and positive statement of the Scriptures that no drunkard shall inherit the kingdom of God. 1 Corinthians 6:10. It is thus that doubters, unbelievers, and skeptics turn the truth into a lie. And multitudes have been deceived by their sophistry and rocked to sleep in the cradle of carnal security. {GC 539.1}

If it were true that the souls of all men passed directly to heaven at the hour of dissolution, then we might well covet death rather than life. Many have been led by this belief to put an end to their existence. When overwhelmed with trouble, perplexity, and disappointment, it seems an easy thing to break the brittle thread of life and soar away into the bliss of the eternal world. {GC 539.2}

God has given in His word decisive evidence that He will punish the transgressors of His law. Those who flatter themselves that He is too merciful to execute justice upon the sinner, have only to look to the cross of Calvary. The death of the spotless Son of God testifies that "the wages of sin is death," that every violation of God's law must receive its just retribution. Christ the sinless became sin for man. He bore the guilt of transgression, and the hiding of His Father's face, until His heart was broken and His life crushed out. All this sacrifice was made that sinners might be redeemed. In no other way could man be freed from the penalty of sin. And every soul that refuses to become a partaker of the atonement provided at such a cost must bear in his own person the guilt and punishment of transgression. {GC 539.3}

Let us consider what the Bible teaches further concerning the ungodly and unrepentant, whom the Universalist places in heaven as holy, happy angels. {GC 540.1}

"I will give unto him that is athirst of the fountain of the water of life freely." Revelation 21:6. This promise is only to those that thirst. None but those who feel their need of the water of life, and seek it at the loss of all things else, will be supplied. "He that overcometh shall inherit all things; and I will be his God, and he shall be My son." Verse 7. Here, also, conditions are specified. In order to inherit all things, we must resist and overcome sin. {GC 540.2}

The Lord declares by the prophet Isaiah: "Say ye to the righteous, that it shall be well with him." "Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him." Isaiah 3:10, 11. "Though a sinner do evil an hundred times," says the wise man, "and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before Him: but it shall not be well with the wicked." Ecclesiastes 8:12, 13. And Paul testifies that the sinner is treasuring up unto himself "wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds;" "tribulation and anguish upon every soul of man that doeth evil." Romans 2:5, 6,9. {GC 540.3}

"No fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God." Ephesians 5:5, A.R.V. "Follow peace with all men, and holiness, without which no man shall see the Lord." Hebrews 12:14. "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." Revelation 22:14, 15. {GC 541.1}

God has given to men a declaration of His character and of His method of dealing with sin. "The Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." Exodus 34:6, 7. "All the wicked will He destroy." "The transgressors shall be destroyed together: the end of the wicked shall be cut off." Psalm 145:20; 37:38. The power and authority of the divine government will be employed to put down rebellion; yet all the manifestations of retributive justice will be perfectly consistent with the character of God as a merciful, long-suffering, benevolent being. {GC 541.2}

God does not force the will or judgment of any. He takes no pleasure in a slavish obedience. He desires that the creatures of His hands shall love Him because He is worthy of love. He would have them obey Him because they have an intelligent appreciation of His wisdom, justice, and benevolence. And all who have a just conception of these qualities will love Him because they are drawn toward Him in admiration of His attributes. {GC 541.3}

The principles of kindness, mercy, and love, taught and exemplified by our Saviour, are a transcript of the will and character of God. Christ declared that He taught nothing except that which He had received from His Father. The principles of the divine government are in perfect harmony with the Saviour's precept, "Love your enemies." God executes justice upon the wicked, for the good of the universe, and even for the good of those upon whom His judgments are visited. He would make them happy if He could do so in accordance with the laws of His government and the justice of His character. He surrounds them with the tokens of His love, He grants them a knowledge of His law, and follows them with the offers of His mercy; but they despise His love, make void His law, and reject His mercy. While constantly receiving His gifts, they dishonor the Giver; they hate God because they know that He abhors their sins. The Lord bears long with their perversity; but the decisive hour will come at last, when their destiny is to be decided. Will He then chain these rebels to His side? Will He force them to do His will? {GC 541.4}

Those who have chosen Satan as their leader and have been controlled by his power are not prepared to enter the presence of God. Pride, deception, licentiousness, cruelty, have become fixed in their characters. Can they enter heaven to dwell forever with those whom they despised and hated on earth? Truth will never be agreeable to a liar; meekness will not satisfy self-esteem and pride; purity is not acceptable to the corrupt; disinterested love does not appear attractive to the selfish. What source of enjoyment could heaven offer to those who are wholly absorbed in earthly and selfish interests? {GC 542.1}

Could those whose lives have been spent in rebellion against God be suddenly transported to heaven and witness the high, the holy state of perfection that ever exists there,-- every soul filled with love, every countenance beaming with joy, enrapturing music in melodious strains rising in honor of God and the Lamb, and ceaseless streams of light flowing upon the redeemed from the face of Him who sitteth upon the throne,--could those whose hearts are filled with hatred of God, of truth and holiness, mingle with the heavenly throng and join their songs of praise? Could they endure the glory of God and the Lamb? No, no; years of probation were granted them, that they might form characters for heaven; but they have never trained the mind to love purity; they have never learned the language of heaven, and now it is too late. A life of rebellion against God has unfitted them for heaven. Its purity, holiness, and peace would be torture to them; the glory of God would be a consuming fire. They would long to flee from that holy place. They would welcome destruction, that they might be hidden from the face of Him who died to redeem them. The destiny of the wicked is fixed by their own choice. Their exclusion from heaven is voluntary with themselves, and just and merciful on the part of God. {GC 542.2}

Like the waters of the Flood the fires of the great day declare God's verdict that the wicked are incurable. They have no disposition to submit to divine authority. Their will has been exercised in revolt; and when life is ended, it is too late to turn the current of their thoughts in the opposite direction, too late to turn from transgression to obedience, from hatred to love. {GC 543.1}

In sparing the life of Cain the murderer, God gave the world an example of what would be the result of permitting the sinner to live to continue a course of unbridled iniquity. Through the influence of Cain's teaching and example, multitudes of his descendants were led into sin, until "the wickedness of man was great in the earth" and "every imagination of the thoughts of his heart was only evil continually." "The earth also was corrupt before God, and the earth was filled with violence." Genesis 6:5, 11. {GC 543.2}

In mercy to the world, God blotted out its wicked inhabitants in Noah's time. In mercy He destroyed the corrupt dwellers in Sodom. Through the deceptive power of Satan the workers of iniquity obtain sympathy and admiration, and are thus constantly leading others to rebellion. It was so in Cain's and in Noah's day, and in the time of Abraham and Lot; it is so in our time. It is in mercy to the universe that God will finally destroy the rejecters of His grace. {GC 543.3}

"The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Romans 6:23. While life is the inheritance of the righteous, death is the portion of the wicked. Moses declared to Israel: "I have set before thee this day life and good, and death and evil." Deuteronomy 30:15. The death referred to in these scriptures is not that pronounced upon Adam, for all mankind suffer the penalty of his transgression. It is "the second death" that is placed in contrast with everlasting life. {GC 544.1}

In consequence of Adam's sin, death passed upon the whole human race. All alike go down into the grave. And through the provisions of the plan of salvation, all are to be brought forth from their graves. "There shall be a resurrection of the dead, both of the just and unjust;" "for as in Adam all die, even so in Christ shall all be made alive." Acts 24:15; 1 Corinthians 15:22. But a distinction is made between the two classes that are brought forth. "All that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." John 5:28, 29. They who have been "accounted worthy" of the resurrection of life are "blessed and holy." "On such the second death hath no power." Revelation 20:6. But those who have not, through repentance and faith, secured pardon, must receive the penalty of transgression--"the wages of sin." They suffer punishment varying in duration and intensity, "according to their works," but finally ending in the second death. Since it is impossible for God, consistently with His justice and mercy, to save the sinner in his sins, He deprives him of the existence which his transgressions have forfeited and of which he has proved himself unworthy. Says an inspired writer: "Yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be." And another declares: "They shall be as though they had not been." Psalm 37:10; Obadiah 16. Covered with infamy, they sink into hopeless, eternal oblivion. {GC 544.2}

Thus will be made an end of sin, with all the woe and ruin which have resulted from it. Says the psalmist: "Thou hast destroyed the wicked, Thou hast put out their name forever and ever. O thou enemy, destructions are come to a perpetual end." Psalm 9:5, 6. John, in the Revelation, looking forward to the eternal state, hears a universal anthem of praise undisturbed by one note of discord. Every creature in heaven and earth was heard ascribing glory to God. Revelation 5:13. There will then be no lost souls to blaspheme God as they writhe in never-ending torment; no wretched beings in hell will mingle their shrieks with the songs of the saved. {GC 545.1}

Upon the fundamental error of natural immortality rests the doctrine of consciousness in death--a doctrine, like eternal torment, opposed to the teachings of the Scriptures, to the dictates of reason, and to our feelings of humanity. According to the popular belief, the redeemed in heaven are acquainted with all that takes place on the earth and especially with the lives of the friends whom they have left behind. But how could it be a source of happiness to the dead to know the troubles of the living, to witness the sins committed by their own loved ones, and to see them enduring all the sorrows, disappointments, and anguish of life? How much of heaven's bliss would be enjoyed by those who were hovering over their friends on earth? And how utterly revolting is the belief that as soon as the breath leaves the body the soul of the impenitent is consigned to the flames of hell! To what depths of anguish must those be plunged who see their friends passing to the grave unprepared, to enter upon an eternity of woe and sin! Many have been driven to insanity by this harrowing thought. {GC 545.2}

What say the Scriptures concerning these things? David declares that man is not conscious in death. "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." Psalm 146:4. Solomon bears the same testimony: "The living know that they shall die: but the dead know not anything." "Their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun." "There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." Ecclesiastes 9:5, 6, 10. {GC 545.3}

When, in answer to his prayer, Hezekiah's life was prolonged fifteen years, the grateful king rendered to God a tribute of praise for His great mercy. In this song he tells the reason why he thus rejoices: "The grave cannot praise Thee, death cannot celebrate Thee: they that go down into the pit cannot hope for Thy truth. The living, the living, he shall praise Thee, as I do this day." Isaiah 38:18, 19. Popular theology represents the righteous dead as in heaven, entered into bliss and praising God with an immortal tongue; but Hezekiah could see no such glorious prospect in death. With his words agrees the testimony of the psalmist: "In death there is no remembrance of Thee: in the grave who shall give Thee thanks?" "The dead praise not the Lord, neither any that go down into silence." Psalm 6:5; 115:17. {GC 546.1}

Peter on the Day of Pentecost declared that the patriarch David "is both dead and buried, and his sepulcher is with us unto this day." "For David is not ascended into the heavens." Acts 2:29, 34. The fact that David remains in the grave until the resurrection proves that the righteous do not go to heaven at death. It is only through the resurrection, and by virtue of the fact that Christ has risen, that David can at last sit at the right hand of God. {GC 546.2}

And said Paul: "If the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished." 1 Corinthians 15:16-18. If for four thousand years the righteous had gone directly to heaven at death, how could Paul have said that if there is no resurrection, "they also which are fallen asleep in Christ are perished"? No resurrection would be necessary. {GC 546.3}

The martyr Tyndale, referring to the state of the dead, declared: "I confess openly, that I am not persuaded that they be already in the full glory that Christ is in, or the elect angels of God are in. Neither is it any article of my faith; for if it were so, I see not but then the preaching of the resurrection of the flesh were a thing in vain."--William Tyndale, Preface to New Testament (ed. 1534). Reprinted in British Reformers--Tindal, Frith, Barnes, page 349. {GC 547.1}

It is an undeniable fact that the hope of immortal blessedness at death has led to a widespread neglect of the Bible doctrine of the resurrection. This tendency was remarked by Dr. Adam Clarke, who said: "The doctrine of the resurrection appears to have been thought of much more consequence among the primitive Christians than it is now! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedience, and cheerfulness through it. And their successors in the present day seldom mention it! So apostles preached, and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the gospel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect!"--Commentary, remarks on 1 Corinthians 15, paragraph 3. {GC 547.2}

This has continued until the glorious truth of the resurrection has been almost wholly obscured and lost sight of by the Christian world. Thus a leading religious writer, commenting on the words of Paul in 1 Thessalonians 4:13-18, says: "For all practical purposes of comfort the doctrine of the blessed immortality of the righteous takes the place for us of any doubtful doctrine of the Lord's second coming. At our death the Lord comes for us. That is what we are to wait and watch for. The dead are already passed into glory. They do not wait for the trump for their judgment and blessedness." {GC 547.3}

But when about to leave His disciples, Jesus did not tell them that they would soon come to Him. "I go to prepare a place for you," He said. "And if I go and prepare a place for you, I will come again, and receive you unto Myself." John 14:2, 3. And Paul tells us, further, that "the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." And he adds: "Comfort one another with these words." 1 Thessalonians 4:16-18. How wide the contrast between these words of comfort and those of the Universalist minister previously quoted! The latter consoled the bereaved friends with the assurance that, however sinful the dead might have been, when he breathed out his life here he was to be received among the angels. Paul points his brethren to the future coming of the Lord, when the fetters of the tomb shall be broken, and the "dead in Christ" shall be raised to eternal life. {GC 548.1}

Before any can enter the mansions of the blessed, their cases must be investigated, and their characters and their deeds must pass in review before God. All are to be judged according to the things written in the books and to be rewarded as their works have been. This judgment does not take place at death. Mark the words of Paul: "He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." Acts 17:31. Here the apostle plainly stated that a specified time, then future, had been fixed upon for the judgment of the world. {GC 548.2}

Jude refers to the same period: "The angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day." And, again, he quotes the words of Enoch: "Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all." Jude 6, 14, 15. John declares that he "saw the dead, small and great, stand before God; and the books were opened: . . . and the dead were judged out of those things which were written in the books." Revelation 20:12. {GC 548.3}

But if the dead are already enjoying the bliss of heaven or writhing in the flames of hell, what need of a future judgment? The teachings of God's word on these important points are neither obscure nor contradictory; they may be understood by common minds. But what candid mind can see either wisdom or justice in the current theory? Will the righteous, after the investigation of their cases at the judgment, receive the commendation, "Well done, thou good and faithful servant: . . . enter thou into the joy of thy Lord," when they have been dwelling in His presence, perhaps for long ages? Are the wicked summoned from the place of torment to receive sentence from the Judge of all the earth: "Depart from Me, ye cursed, into everlasting fire"? Matthew 25:21, 41. Oh, solemn mockery! shameful impeachment of the wisdom and justice of God! {GC 549.1}

The theory of the immortality of the soul was one of those false doctrines that Rome, borrowing from paganism, incorporated into the religion of Christendom. Martin Luther classed it with the "monstrous fables that form part of the Roman dunghill of decretals."--E. Petavel, The Problem of Immortality, page 255. Commenting on the words of Solomon in Ecclesiastes, that the dead know not anything, the Reformer says: "Another place proving that the dead have no . . . feeling. There is, saith he, no duty, no science, no knowledge, no wisdom there. Solomon judgeth that the dead are asleep, and feel nothing at all. For the dead lie there, accounting neither days nor years, but when they are awaked, they shall seem to have slept scarce one minute."-- Martin Luther, Exposition of Solomon's Booke Called Ecclesiastes, page 152. {GC 549.2}

Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their punishment at death. The patriarchs and prophets have left no such assurance. Christ and His apostles have given no hint of it. The Bible clearly teaches that the dead do not go immediately to heaven. They are represented as sleeping until the resurrection. 1 Thessalonians 4:14; Job 14:10-12. In the very day when the silver cord is loosed and the golden bowl broken (Ecclesiastes 12:6), man's thoughts perish. They that go down to the grave are in silence. They know no more of anything that is done under the sun. Job 14:21. Blessed rest for the weary righteous! Time, be it long or short, is but a moment to them. They sleep; they are awakened by the trump of God to a glorious immortality. "For the trumpet shall sound, and the dead shall be raised incorruptible. . . . So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Corinthians 15:52-54. As they are called forth from their deep slumber they begin to think just where they ceased. The last sensation was the pang of death; the last thought, that they were falling beneath the power of the grave. When they arise from the tomb, their first glad thought will be echoed in the triumphal shout: "O death, where is thy sting? O grave, where is thy victory?" Verse 55. {GC 549.3}

[dialoguewithus]

1 Cor. 15:45-47 If there is a soulish body, there is a spiritual also. Thus it is written also, The first man, Adam, "became a living soul: the last Adam a vivifying Spirit. But not first the spiritual, but the soulish, thereupon the spiritual. The first man was out of the earth, soilish; the second Man is the Lord out of heaven.

Hi, Lysimachus

It could be, that in order to come to a balanced conclusion, we need to reach a right judgment as to which is more powerful, whether the first man out of the earth, or the second Man,the Lord out of heaven.

1 Cor. 10:22; Matt. 19:25, 26.

Everyone will accept Christ; Christ's reconciliation for the whole world will cover them. John 1:29; Romans 11:32; 1 Cor. 15:20-28.

[dialoguewithus]

Much more could be cited from early theologians (most of whom could read original biblical Greek as you do a newspaper). Yet this should suffice. It abundantly shows that the biblical teaching of a universal reconciliation to Christ (for all rational creatures) was not forgotten by those who came after the apostles. After all, they simply read what the Bible said. Admittedly, it is recognized that some, like Jerome, were not always consistent in this (and other) doctrines. It depended on the audience he wanted to reach. The teaching called “double doctrine” was looked on as a legitimate form of teaching from the time of Plato to Jerome—and it is even in vogue today among some people.

The concept of “double doctrine” involved teaching those initiated into the greater secrets the fullness of any doctrine, while to others traditional teachings were often perpetuated. Some early Christians felt justified in using this method because Christ taught the general masses in parables, but to His intimate disciples He told them the full truth (Luke 8:10)—and in a language they could understand. With the apostle Paul, however, Christ revealed to him (and others) the full teaching of the Mystery (the great secret hidden from the foundation of the world) (Ephesians 3:3–11). Since the time of that great disclosure, called the Mystery, it is no longer necessary to teach in any “double doctrine” fashion—using figures and terms to mean something else. We do not teach in parables or symbolic language. However, the teaching of universal salvation is so all-inclusive that no symbolic teaching can ever exceed (or limit) its sense!

And one thing is certain. The final revelation of God, which Christ commissioned his disciples to instruct mankind, includes the fact that all personalities in the universe will come to a salvation experience in Christ. And the early scholars of Christian persuasion which we mentioned above, also understood it. The teaching of a total salvation to all is incapable of being limited by any parabolic illustrations concerning hell or judgments.

Still, we do need a full explanation of what happens after death for all classes of people on earth today—as well as a knowledge of the ultimate fate of the angelic creatures. The Bible has some answers which may surprise some people! What we want to provide are not some “way-out” suppositions that have no biblical basis, but clear teachings from the Bible. The Bible is becoming plainer all the time. And there is much more to be discovered, which can be made simple and understandable to the ordinary person. But, in regard to mankind’s destiny, the Bible is plain. Christ has already provided a universal salvation for all!

- Ernest L. Martin

David Sielaff

http://www.askelm.com/doctrine/d020812.htm

[dialoguewithus]

"The theory of the immortality of the soul was one of those false doctrines that Rome, borrowing from paganism, incorporated into the religion of Christendom."

"Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their punishment at death."

So far, I couldn't agree more.

"He declares that the vilest of sinners--the murderer, the thief, and the adulterer--will after death be prepared to enter into immortal bliss."

According to the Bible, all, without exception, will be prepared to enter into immortal bliss, whether during this life, in the case of those God designates from before the creation of earth as vessels of honor; or later, in the case of those God designates from before the creation of earth as vessels of dishonor. Romans 9.

When God prefers us to be saved now (2 Thes. 2:13), He necessarily prefers us OVER others. That is the meaning of the word.

[rodgertutt]

#167 – THE CHRISTIAN DOCTRINE OF HAPPINESS - Gotthelf Samuel Steinbart

“God can never punish any, more than is necessary for his reformation. He cannot mistake in the choice of His means, and must always reach His end.

[rodgertutt]

"The theory of the immortality of the soul was one of those false doctrines that Rome, borrowing from paganism, incorporated into the religion of Christendom."

"Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their punishment at death."

So far, I couldn't agree more.

"He declares that the vilest of sinners--the murderer, the thief, and the adulterer--will after death be prepared to enter into immortal bliss."

According to the Bible, all, without exception, will be prepared to enter into immortal bliss, whether during this life, in the case of those God designates from before the creation of earth as vessels of honor; or later, in the case of those God designates from before the creation of earth as vessels of dishonor. Romans 9.

When God prefers us to be saved now (2 Thes. 2:13), He necessarily prefers us OVER others. That is the meaning of the word.

#166 – THE EVERLASTING GOSPEL – Paul Siegvolk

“As the centre of the whole Bible, whereat all its contents aim, is this, that by God in the beginning every thing was created very good; and that by Christ, the heavenly Wisdom, through Whom all things were created, all whatsoever is corrupted through sin, must at last be made good again. So may anyone whose eyes are opened to see clearly into this point, find a great many testimonies of this eternal truth, both in the books of the Old and New Testament.”

[dialoguewithus]

“Why are you boasting as though not obtaining?”

Acts 5:31

This Inaugurator and Saviour, God exalts to His right hand, to give repentance to Israel and the pardon of sins.

Acts 11:18

Now, on hearing these things, they are quiet, and glorify God, saying, "Consequently, to the nations also God gives repentance unto life!"

2 Timothy 2:25

with meekness training those who are antagonizing, seeing whether God may be giving them repentance to come into a realization of the truth,

Eph. 1:4-6

according as He chooses us in Him before the disruption of the world, we to be holy and flawless in His sight, in love designating us beforehand for the place of a son for Him through Christ Jesus; in accord with the delight of His will, for the laud of the glory of His grace, which graces us in the Beloved: 2 Thes. 2:13

Now we ought to be thanking God always concerning you, brethren, beloved by the Lord, seeing that God prefers you from the beginning for salvation, in holiness of the spirit and faith in the truth,

Ro. 9:11, 16, 18, 22, 23

… that the purpose of God may be remaining as a choice, not out of acts, but of Him Who is calling,

Consequently, then, it is not of him who is willing, nor of him who is racing, but of God, the Merciful.

Consequently, then, to whom He will, He is merciful, yet whom He will, He is hardening.

Now if God, wanting to display His indignation and to make His powerful doings known, carries, with much patience, the vessels of indignation, adapted for destruction, it is that He should also be making known the riches of His glory on the vessels of mercy, which He makes ready before for glory

Acts 13:48

Now on hearing this, the nations rejoiced and glorified the word of the Lord, and they believe, whoever were set for life eonian.

Eph. 2:8-10

For in grace, through faith, are you saved, and this is not out of you; it is God's approach present, not of works, lest anyone should be boasting. For His achievement are we, being created in Christ Jesus for good works, which God makes ready beforehand, that we should be walking in them.

Phil. 1:29

for to you it is graciously granted, for Christ's sake, not only to be believing on Him, but to be suffering for His sake also

See also Ro. 10:20; Lk. 6:32-35; Ro. 4:4, 16; 5:15.

[rodgertutt]

#168 – APOLOGY FOR SOCRATES - Johann August Eberhard

“Punishment being an evil, cannot be employed by a good being, unless for ends whose goodness is greater than the evils suffered, and which could not be obtained without inflicting them. God punishes not for the common good only, but also for the reformation of the sufferer; which being accomplished, punishment has no further use. It was designed to influence the love and practice of virtue; and when these are produced, it must give place to the happy consequences of amendment. Punishment therefore, being a benefit even to the sufferer, when properly viewed by him, must produce emotions of love and gratitude.”

[dialoguewithus]

It means that all intelligent beings throughout the universe will finally worship God and openly (and freely, on their own volitions) come to the place of confessing Christ as Lord and Savior.

“That at the name of Jesus, every knee should bow, of things in heaven [throughout the universe], and things in earth [all earth beings], and things under the earth [angelic beings confined to Tartars]; and that every tongue should confess that Jesus Christ is Lord, TO THE GLORY of God the Father.”

• Philippians 2:10–11

And, in this confession by all intelligent beings on earth and throughout the universe, it should be understood that this will finally result in a spontaneous adoration for Christ, and for the salvation He provides for all. One should note that the word “confess” (or its cognates), as used in the Old and New Testaments, is always within a context of free expression (non-coercion) by those performing the “confessing.” Indeed, even the apostle Paul said no individual is able to sincerely confess that Jesus is Lord without being prompted by the Holy Spirit (1 Corinthians 12:3). More than that, Paul went on to say in Philippians 2:13 (after having stated that all in the universe will one day confess and worship Christ),

“For it is God which worketh in you both TO WILL and TO DO [perform] of HIS good pleasure.”

These scriptures are powerful ones to show that God will provide “the will” for all creatures to accept Christ. All things are destined to become like God (1 Corinthians 15:28).

“For of him, and through him, and to him are ALL THINGS: to whom be glory for ever.”

• Romans 11:36

“That in the dispensation of the fullness of times he might gather together in one ALL THINGS in Christ, both which are in heaven, and which are on earth; even in him.”

• Ephesians 1:10

“And having made peace through the blood of his cross, by him to reconcile ALL THINGS to himself; by him, I say, whether they be things in heaven [the totality of the universe], or things in earth [all upon or under the earth].”

• Colossians 1:20

“For God sent not his Son into the world to condemn the world; but that THE WORLD through him might be saved.”

• John 3:17

Ernest L. Martin

David Sielaff

http://www.askelm.com/doctrine/d020806.htm

[dialoguewithus]

1 Corinthians 15:22.

Even though many refuse to accept the clear message of this verse, some will admit that “if this passage means, that in Adam, or by him, all people became sinners, then the correspondent declaration "all shall be made alive" must mean that all people shall become righteous, or that all shall be saved. This would be the natural and obvious interpretation; since the words "be made alive" must have reference to the words "all die," and must affirm the co-relative and opposite fact. If the phrase "all die" there means all become sinners, then the phrase "all be made alive" must mean all shall be made holy, or be recovered from their spiritual death; and thus an obvious argument is furnished for the doctrine of universal salvation, which it is difficult, if not impossible, to meet. It is not a sufficient answer to this to say, that the word "all," in the latter part of the sentence, means all the elect, or all the righteous; for its most natural and obvious meaning is, that it is co-extensive with the word "all" in the former part of the verse.” http://bible.cc/1_corinthians/15-22.htm

The passage from 1 Cor. 15:20-28 gives ample evidence that all mankind will become immortal, especially verses 22, 26 and 28. Paul gives a similar message in Romans 5:18, 19: “Consequently, then, as it was through one offense for all mankind for condemnation, thus also it is through one just award for all mankind for life's justifying. For even as, through the disobedience of the one man, the many were constituted sinners, thus also, through the obedience of the One, the many shall be constituted just.” Notice that Paul emphasizes in each of the three verses (Ro. 5:18, 19; 1 Cor. 15:22), that "as" through Adam, "thus also" shall it be through Christ. The universality of the condemnation, the mortality, and the sinfulness are matched by the universality of the justification, the vivification, and the being constituted just.

[dialoguewithus]

WHAT IS THE SCOPE?

The primary question concerning both the first and the second clause of 1 Corinthians 15:22, is the scope of the word "all" in the phrases, "in Adam, all...", and "in Christ, all...." As we have already explained, the scope of the "all" in each of these clauses, is determined by the noun appearing in each clause's corresponding clause in verse 21. In the case of both the "all" appearing in 1 Corinthians 15:22a and that in 22b, the antecedent noun in verse 21, is "man" or "human." Hence it is simply a fact that the elliptical noun to be supplied to the adjective "all" in both clauses of 1 Corinthians 15:22, is "mankind." The sense, then, of Paul's words is that, "even as, in Adam, all [mankind] are dying, thus also, in Christ, shall all [mankind] be vivified." In the wisdom of God, the revelation of this vital passage is made in such a way that all who are able to receive its truth may find assurance that they indeed have done so. And, in the wisdom of God, its truth is also declared in such a way that those to whom its enlightenment has not been given, may, in their own minds, justify their unbelief.

http://www.auburn.edu/~allenkc/resurr.html

[John317]

THE CHRISTIAN DOCTRINE OF HAPPINESS - Gotthelf Samuel Steinbart

God can never punish any, more than is necessary for his reformation. He cannot mistake in the choice of His means, and must always reach His end.

Those are mere men's words, which have no authority whatever.

Our authority must be the Bible, because it is the inspired revelation of God. Steinbart, on the other hand, is only giving his uninspired, fallible opinion.

What about the Flood, the cities of Sodom and Gomorrah, and the Egyptians who died in the Red Sea? The Bible says plainly that God destroyed those people, and it wasn't in order to reform them or change their behavior or their feelings about God.

Why did God do it?

And why, according to Scripture, will God finally send fire down from heaven to devour the wicked? What does the Bible show is God's purpose in the destruction of the wicked after the 1000 years?

Notice that Malachi teaches that the wicked will become ashes on the surface of the earth. See Malachi 4: 1, 3 & Isaiah 66: 24; 1: 28, 31.

[John317]

It clearly says "In Christ". There's no ifs, ands, or buts about it.

... If everyone were to accept Christ, Christ's reconciliation for the whole world would cover them. But those who do not choose Christ cannot partake of that reconciliation for all mankind.

That's it exactly. The simple fact of the matter is that not all people are "in Christ."

1 John 5:10-12

Whoever believes in the Son of God has the testimony in himself. Whoever does not believe God has made him a liar, because he has not believed in the testimony that God has borne concerning his Son. [11] And this is the testimony, that God gave us eternal life, and this life is in his Son. [12] Whoever has the Son has life; whoever does not have the Son of God does not have life.

NOTE: Whoever has the Son has life; everyone who does not have the Son does not have life.

Romans 8:13-17

For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. [14] For all who are led by the Spirit of God are sons of God. [15] For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, "Abba! Father!" [16] The Spirit himself bears witness with our spirit that we are children of God, [17] and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

NOTE: Only those who are led by the Spirit of God are the sons of God, and only these will live. The rest will die.

[dialoguewithus]

WHAT IS THE GOAL?

One who is familiar with the passages which declare that it is "in" Abram and "in" his seed that all nations shall be blessed (Gal.3:8; cp Gen.12:3; 18:18; 22:18; 26:4; 28:14), would naturally assume that Paul is speaking along similar lines here in 1 Corinthians 15:22, using the instrumental "in" in a parallel way. Let us note as well that it is that which in principle is "the blessing of Abraham," which comes to the nations "in Christ Jesus" (Gal.3:14). Therefore, the words here, "in Christ Jesus," must be understood in an instrumental (i.e., in a by-means-of) sense. Thus they speak of Christ as the One Who is God's Chief Instrument.

The fact is that these texts which rehearse promises of blessing in Abram and in his seed, are texts which indisputably employ the instrumental "in." In such passages of Scripture, both Abram and his seed are surely typical of Christ in His saving work on behalf of all. It is very likely, then, on this basis alone, that the sense of "in Christ, shall all be vivified," is "by means of Christ," shall all be vivified. It should be noted, however, that the only difference in 1 Corinthians 15:22 between an instrumental "in Christ" and a locative "in Christ," is that the former sense reveals the means of the vivification of all, whereas the latter sense relates the sphere in which the vivification of all shall occur. The point is this: both senses affirm the vivification of all mankind, and preclude the traditional doctrine of eternal punishment.

It is (1) instrumentally "in," (2) transmissionally "through," and (3) objectively "because" of what Abram did in believing God that all nations shall enjoy blessing in the coming kingdom. ("In" is en, "through" is dia, and "because" is dia with the accusative [i.e., objective] case.) And, it is in, through (i.e., by means of), and because of what Christ did in His obedience to the death of the cross, that all mankind shall be vivified (1 Cor.15:22). In, through, and because of the obedience of Christ, this entire vast throng--all mankind-- shall actually be constituted just, and, accordingly, be awarded "life's justifying" as well (Rom.5:18,19).

The author's claim that salvation is only for "all who are in Christ" (p.56) is misleading and ultimately false. It is true that, at present, the Scriptures only term those who are chosen (who, accordingly, are graciously granted to be believing) as being "in Christ." But it is just as true that, in the distant future, all will come to be "in Christ," for it is the secret of God's will (in accord with His delight, which He purposed in Christ), to have an administration of the complement of the eras to head up all in the Christ (Eph.1:9,10). In that day, all--whether those on the earth or those in the heavens--will be in Christ together, for all will be "summed" up (or "headed" up) in Him.

It is true, in the nature of the case, that in an originative sense (as in "[Levi was] in the loins of his father"; Heb.7:10), all were once, in this respect, even locatively, "in Adam." But--and this is by far the more important consideration--long before this and yet in a similar sense, all were first of all "in" Christ, "in Him [in Whom] is all created" (Col.1:16). So there is a sense in which all were once even locatively in Adam, and, far more gloriously, in Christ, even as a sense in which all will thus be in Christ at the consummation.

Indeed, men are estranged from Christ today, and indeed, most die in such a condition. But it is just as true--stated as a fact, with reference to all intelligent creatures--that in God's own time, "in [Christ] the entire complement delights to dwell" (Col.1:19). "And [this is so for God delights] to reconcile all to Him (making peace through the blood of His cross), through Him, whether those on the earth or those in the heavens" (Col.1:20). How we long for that day, the goal of the universe, when God is All in all (1 Cor.15:28). It is the purpose of the eons which God makes in Christ Jesus our Lord (cf Eph.3:11).

http://www.auburn.edu/~allenkc/resurr.html

[dialoguewithus]

The Scriptures, the ultimate authority for God’s use of words, use the adjective aionios in the Greek New Testament thus: 2 Timothy 1:9 and Titus 1:2 “pro chronon aionion,” “before times eonian.” KJV: “before the world began.” ASV: “before times eternal.” As mentioned previously, since these verses tell of time before the eons, eonian times cannot be “eternal.” Eternity has no beginning, so nothing can be pro, “before.” The ASV is one of our better translations in the English language. With all due respect to the committee which worked at making that version, let it be said its members missed the meaning of this phrase and translated it with nonsensical terms. Dr. Marvin R. Vincent, in his Word Studies of the New Testament (vol. IV, p. 291): “If it is insisted that aionios means everlasting, this statement is absurd. It is impossible that anything should take place ‘before everlasting times.’” The phrase “before times eternal” is actually a contradiction in three words. The ASV margin reads: “long ages ago;” a much better translation. Ezekiel 16:55 says, “When thy sisters, Sodom and her daughters, shall return to their former estate.” Since this scripture refers to a restoration of Sodom, its judgment cannot be for “eternity.” In Jude, the Greek adjective aionios, eonian, is used when the judgment of Sodom is mentioned.

Jude 7 states that Sodom is an example of puros aioniou dikên hupechousai, “experiencing the justice of fire eonian.” KJV: “suffering the vengeance of eternal fire.” In this translation, the KJV at Jude 7 contradicts that of Ezekiel 16:50-56. Those visiting the area today see no fire, for if our archaeologists are correct in locating its former site, it lies beneath a sea. Many such seeming contradictions would not exist in the KJV had the Greek word been translated correctly to express limited time, instead of “eternal.”

http://lovewins.us/388/an-analytical-study-of-words/

[Q.E.D.]

"4 And the serpent said unto the woman, Ye shall not surely die:"(Gen 3:4)

Sorry my Universalist friends but Methinks I shall believe and trust the Word of God rather than the "Ye shall not surely die" lie of Satan and it's harlot daughter of "ALL will be saved and live forever" doctrine of Universalism.

"7 And when the thousand years are expired, Satan shall be loosed out of his prison, 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.

9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.11 ¶ And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.

12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

13 And the sea gave up the dead which were in it; and death and *hell delivered up the dead which were in them: and they were judged every man according to their works.

14 And death and hell were cast into the lake of fire. This is the second death.

15 And whosoever was not found written in the book of life was cast into the lake of fire."(Rev 20:7-15)

"Saith the Lord: "Because thou hast set thine heart as the heart of God; behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit." "I will destroy thee, O covering cherub, from the midst of the stones of fire. . . . I will cast thee to the ground, I will lay thee before kings, that they may behold thee. . . . I will bring thee to ashes upon the earth in the sight of all them that behold thee. . . . Thou shalt be a terror, and never shalt thou be any more." Ezekiel 28:6-8, 16-19.

"Every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire." "The indignation of the Lord is upon all nations, and His fury upon all their armies: He hath utterly destroyed them, He hath delivered them to the slaughter." "Upon the wicked He shall rain quick burning coals, fire and brimstone and an horrible tempest: this shall be the portion of their cup." Isaiah 9:5; 34:2; Psalm 11:6, margin. Fire comes down from God out of heaven. The earth is broken up. The weapons concealed in its depths are drawn forth. Devouring flames burst from every yawning chasm. The very rocks are on fire. The day has come that shall burn as an oven. The elements melt with fervent heat, the earth also, and the works that are therein are burned up. Malachi 4:1; 2 Peter 3:10. The earth's surface seems one molten mass–a vast, seething lake of fire. It is the time of the judgment and perdition of ungodly men–"the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion." Isaiah 34:8.

The wicked receive their recompense in the earth. Proverbs 11:31. They "shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts." Malachi 4:1. Some are destroyed as in a moment, while others suffer many days. All are punished "according to their deeds." The sins of the righteous having been transferred to Satan, he is made to suffer not only for his own rebellion, but for all the sins which he has caused God's people to commit. His punishment is to be far greater than that of those whom he has deceived. After all have perished who fell by his deceptions, he is still to live and suffer on. In the cleansing flames the wicked are at last destroyed, root and branch–Satan the root, his followers the branches. The full penalty of the law has been visited; the demands of justice have been met; and heaven and earth, beholding, declare the righteousness of Jehovah.

Satan's work of ruin is forever ended. For six thousand years he has wrought his will, filling the earth with woe and causing grief throughout the universe. The whole creation has groaned and travailed together in pain. Now God's creatures are forever delivered from his presence and temptations. "The whole earth is at rest, and is quiet: they [the righteous] break forth into singing." Isaiah 14:7. And a shout of praise and triumph ascends from the whole loyal universe. "The voice of a great multitude," "as the voice of many waters, and as the voice of mighty thunderings," is heard, saying: "Alleluia: for the Lord God omnipotent reigneth." Revelation 19:6.

While the earth was wrapped in the fire of destruction, the righteous abode safely in the Holy City. Upon those that had part in the first resurrection, the second death has no power. While God is to the wicked a consuming fire, He is to His people both a sun and a shield. Revelation 20:6; Psalm 84:11.

"I saw a new heaven and a new earth: for the first heaven and the first earth were passed away." Revelation 21:1. The fire that consumes the wicked purifies the earth. Every trace of the curse is swept away. No eternally burning hell will keep before the ransomed the fearful consequences of sin."(Great Controversy 1911, 672-674)

[dialoguewithus]

WHAT IS THE SENSE?

We indeed need to discern what Paul has said, but we must realize that he has already spoken, saying what he meant, and meaning what he said. That is, his declarations already have meaning. We cannot give it to them; we can only note the meaning that they already possess.

When a declaration, as it stands, is already clear, we may not claim the presence of ellipsis, so as to warrant our additions. Any such "ellipsis" is not ellipsis at all, but corruption. Genuine ellipsis does not change the sense, but makes explicit the sense that is already present, albeit in compressed form.

Nor may we change the scripture syntax when by so doing we change the scripture sense. The syntax we are considering is the syntax of these scriptural phrases in question in 1 Corinthians 15:22, "in Adam, all...", and "in Christ, all...." The words "in Adam" and "in Christ," are prepositional phrases. Prepositional phrases may be used as adverbs or as adjectives. When we say, "in Christ, shall all be vivified," we are using the words "in Christ" adverbially, so that "in Christ" modifies "vivified." Such a construction answers the question how, or where, all shall be vivified. The sense is: "all [in this case, all mankind] shall be vivified, but they shall be vivified, in Christ [i.e., not otherwise or elsewhere]."

The non-scriptural construction, however, "all in Christ," presents us with a different thought from that of the scriptural syntax, "in Christ, all." And, as it is popularly understood, this non-scriptural syntax presents an unscriptural thought. In the construction, "all in Christ," the phrase "in Christ" is used adjectivally, so that it modifies the adjective (used as a noun) "all." In this case, the sense is that "the `in Christ' all" are the "all" who shall be vivified.

Before we even attempt to judge the sense or scope of such a phrase, we must realize that such a phrase does not declare Paul's idea. Whether or not, on other grounds, such a thought, in some sense, may be true, such a thought is not revealed here.

http://www.auburn.edu/~allenkc/resurr.html

[rodgertutt]

#171 – CRITICAL INQUIRIES CONCERNING CHRISTIANITY – Charles Bonnet

“It will be suitable to the spirit of the whole system of thought to set forth the pains of the wicked as aionion, or rather of an indefinite duration.

If in the Supreme Being, justice be goodness guided by wisdom; if Almighty Benevolence essentially requires the improvement of all intelligent beings; if punishments can be the means of leading to perfection; if there be more joy in heaven over one sinner that repenteth; if there be much love where much has been forgiven: My heart leaps for joy – I am lost in admiration – what a wonderful chain of doctrines! The compassion of the Only Good is infinite – ‘He desireth not the death of a sinner; but that he should turn from his wickedness and live.’ God DESIRETH! – and shall He desire in vain?

The celestial heralds commissioned to celebrate by their hymns the glad tidings, were to instruct these shepherds in the object and the extent of the mission of Christ – on earth peace, good will towards men – GOOD WILL – not towards one single elected nation, but towards all the nations of the world. GOOD WILL – not to one single generation; but to every generation past and to come. The Benevolence of the Best and greatest of Beings includes all mankind, BECAUSE HE IS THE FATHER OF ALL.”

[dialoguewithus]

A question for the partialists: Why won't God save all; is He unable, or is He unwilling? Please explain.

[dialoguewithus]

Jesus promised in Jn. 12:32, “And I, if I should be exalted out of the earth, shall be drawing all to Myself.” (The word “men” or “people” is an addition to the original Greek.) The “if” is the “if of argument”, not of doubt. John explains in verse 33, “Now this He said, signifying by what death He was about to be dying.” We can determine the meaning of the word draw by examining its usage in the Bible. This word, or a closely related Greek word, appears in seven other places:

John 6:44 (CLV)

No one can come to Me if ever the Father Who sends Me should not be drawing him. And I shall be raising him in the last day.

John 18:10 (CLV)

Simon Peter, then, having a sword, draws it, and hits the chief priest's slave and strikes off his right ear. Now the name of the slave was Malchus.

John 21:6 (CLV)

Now He said to them, “Cast the net on the right parts of the ship and you will be finding.” They cast, then, and they no longer were strong enough to draw it, for the multitude of fishes.

John 21:11 (CLV)

Simon Peter, then, went up and draws the net to the land, distended with a hundred and fifty-three large fishes. And, being so many, the net is not rent.

Acts 16:19 (CLV)

Now her masters, perceiving that the expectation of their income was come out, getting hold of Paul and Silas, draw them into the market to the magistrates,

Acts 21:30 (CLV)

Besides, stirred was the whole city, and there came to be a running together of the people. And getting hold of Paul, they drew him outside of the sanctuary, and immediately the doors are locked.

James 2:6 (CLV)

Yet you dishonor the poor one. Are not the rich tyrannizing over you? And they are drawing you to tribunals.

So, we could say that John 6:44 is a parallel passage to Jn. 12:32; no one can come to Christ unless God draw Him, and all will be drawn. The other six verses where the word appears show us that the word “draw” means “to bring” or “to move”. Now we know that God will be reconciled with all, on the earth or in the heavens. Col. 1:20. So when God draws us, He engages our will. He makes Christ choice to us; therefore we choose Christ and give Him praise. Phil. 2:9-11. While God is especially the Savior of those who now believe, over whom the second death holds no power, He is, equally, the Savior of all. 1 Tim. 4:9-11. Therefore, as we read in 1 Cor. 15:20-28, death will be abolished for all, and God will be All in all. So we can count on the fact that no one will permanently remain dead, for death will be abolished. The last enemy that will be abolished is death and at that point, Christ will abdicate His throne to His Father. This cannot occur until AFTER the final eon (the eon of the eons), for Christ will still be reigning at that time, and death will still exist. Rev. 22:1; 21:8.

[rodgertutt]

A question for the partialists: Why won't God save all; is He unable, or is He unwilling? Please explain.

#172 – In his book THOUGHTS ON DIVINE GOODNESS, Ferdinand Oliver Petitpierre taught that men are sinners, and God punishes them with severity; but this severity is dictated by goodness, and all the punishments God inflicts are declared to be for the sinner’s good.

God punishes always to reform, a fact which the author establishes with the most irresistible reasoning.

‘These shall go away into eonian punishment’ in which the word rendered punishment, he maintains, quoting the authority of Wittenbach, and Grotius, signifies a remedial, corrective discipline. The infinite authority of God is entirely founded on His goodness.

[dialoguewithus]

“What, then, was the state of facts as to the leading theological schools of the Christian world, in the age of Origen, and some centuries after? It was in brief this: There were at least six theological schools in the church at large. Of these six schools, one, and only one, was decidedly and earnestly in favor of the doctrine of future eternal punishment. One was in favor of the annihilation of the wicked, two were in favor of the doctrine of universal restoration on the principles of Origen, and two in favor of universal restoration on the principles of Theodore of Mopsuestia…

It should be noted, however, that the schools in Asia Minor and Northern Africa, where annihilation and endless punishment were taught, were not strictly divinity schools, but mere seminaries.

The one school out of the six in Christendom that taught endless punishment was in Africa, and the doctrine was derived by Latins from misunderstanding a foreign language, through mis-translations of the original Greek Scriptures, and was obtained by infusing the virus of Roman secularism into the simplicity of Christianity…

Philo, who was contemporary with Christ, generally used aidion to denote endless, and aionian temporary duration. He uses the exact phraseology of Matt. 25:46, precisely as Christ used it: "It is better not to promise than not to give prompt assistance, for no blame follows in the former case, but in the latter there is dissatisfaction from the weaker class, and a deep hatred and æonian punishment (chastisement) from such as are more powerful." Here we have the precise terms employed by our Lord, which show that aionian did not mean endless but did mean limited duration in the time of Christ. Philo adopts athanaton, ateleuteton or aidion to denote endless, and aionian temporary duration.”

From Universalism the Prevailing Doctrine of the Christian Church During its First Five Hundred Years, by J. W. Hanson, 1899

[dialoguewithus]

John 3:17>

For God does not dispatch His Son into the world that He should be judging the world, but that the world may be saved through Him.

This verse tells us that God “is” the Savior of all men. The Bible also says that God “is” love (1 Jn. 4:16). You can’t say that God will stop being the Savior of all men any more than you can say that God will stop being love. You can’t say that God will fail at being the Savior of all men any more than you can say that God will fail at being love. His very identity is that He is the Savior of all men. He “is” the Savior of all men. Just as His very identity is love because He “is” love.

You don’t have to twist yourself into a doctrinal and language/communication-principles pretzel to try to explain away 1 Timothy 4:10 or any of the statements Jesus made about the salvation of all mankind like John 3:17 or John 12:32, because 1 Timothy 4:10, Romans 3:23-24, Romans 5:18, Colossians 1:20, Ephesians 1:10, Phill. 2:10, and 1 Corinthians 15:22-28 tell us that God has already accomplished the goal Jesus revealed in John 3:17 and John 12:32 in principle through the cross, and will accomplish it in reality at the consummation of His plan.

As I mentioned, some people try to explain away John 3:17 by saying, “God sent Jesus to save the world, but Jesus will fail…only some people will be saved.” Well, I just mentioned multiple Bible verses and passages that tell us Jesus already succeeded in principle and will succeed in reality. All mankind is already justified in principle (Rom. 3:23-24, 5:18). All mankind will be justified and saved from death in reality in the future (Phill. 2:10-11 + Rom. 10:9-10, 1 Cor. 15:22-28, Col. 1:20, Eph. 1:10).

If you think God and Jesus will fail at their plan to save the world and God will violate His very identity as Savior of all mankind (1 Tim. 4:10) by failing to save all mankind, then you must also explain how the justification of all mankind accomplished by Christ on the cross (Rom 3:23-24, 5:18) will be undone or removed for most of humanity who has ever lived. Nowhere does the Bible speak of any such “undoing of what Christ did”. Nowhere does the Bible tell us that Romans 3:24 and 5:18 will be negated or undone. Again, the problem is solved with exceeding simplicity when we realize that all will eventually be saved and the exclusive “Kingdom reward and early salvation from death club” (my phrase) will last only two ages.

http://www.bible-questions-and-answers.com/Erasing-Hell-book.html

[rodgertutt]

#173 – ERSKINE’S SKETCHES OF CHURCH HISTORY records the words of John Gasper Christian Lavater.

"Ascribe not to God, what in a human judge all would account a defect in wisdom and goodness, the punishing for the sake of punishing. It is enough my Creator, Thou art love. Love seeketh not her own; Thou seekest the happiness of all, and shouldst Thou not then find what Thou seekest? Shouldst Thou not be able to do what Thou willest?

My prayers are comprehensive. I embrace in my heart all men; present and future times, and nations, yea Satan himself. I present them all to God, with the warmest wishes that He will have mercy on them all.”