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By Revd. Tony Martlew, L. Th.
During the preparation of this study, a Christian friend remarked “Why do you need to write about what happens to unbelievers when they die? After all, the Lord will deal with them with mercy and justice”. The author agrees entirely, of course the Lord will deal with them fairly, we wouldn’t expect otherwise. How He does so, either in the short, or the long term, is His business. It is not given to us, at this time to know all the details. It is because the teaching of Universalism is gaining ground in some Christian circles that it does need to be dealt with from a Biblical standpoint. Throughout the centuries, strange doctrines enter the Church of Christ, and many lay members who lack a deep knowledge of Scripture, are drawn into them. In the 1830s for example, the Established Church became saturated with a poison known as the Tractarian Society. Its purpose was to lead the church back into the clutches of Rome. The results of that attack are now so widespread that the majority of Bishops and Archbishops are knocking on the Pope’s door begging to be allowed in. In the early days of the church, when heresies entered, they were quickly recognized for what they were, and positive action taken to remove them. In the 19 th century J.C. Ryle, Bishop of Liverpool, wrote book after book warning of things to come. Sadly, his vision of a church destroying itself were ignored, and the majority of his predictions have been fulfilled. More recently, many sincere Christians have embraced another heresy known as Anti Pauline teaching. Thus, the greater part of the New Testament has been destroyed. It is not the purpose to deal with either the Tractarian teaching or the Anti-Pauline teaching in this study as they have been ably dealt with by other writers. The purpose here is to look into the teaching of Universalism, also known as Ultimate Reconciliation, or The Restitution of all things. It is taught that all who enter hell, will at some time in the future ages, be restored and made fit to enter the Kingdom of God. Some also believe that Satan and his angels are included. Some people on hearing of this belief for the first time are profoundly shocked, and dismiss it as nonsense. However, it will not simply vanish by ignoring it. We are faced with two choices, either we accept it as sound scriptural teaching, or dismiss it, provided we have sufficient evidence to do so. Universalism is not a new teaching. Origen, in the third century AD, formulated the notion that God will restore all who have ever lived, to His glory. Although this teaching is enjoying a present revival, there is very little material to counter its claims. It is for this reason that your tutor has felt led to present you with a Biblical exegesis on the subject. However, this is not a complete study on the subject by any means. To have attempted to do so would be tiresome. The following pages are a general overview of the subject, and all the examples quoted have been culled from their writings. It is hoped that you will read the following with an open and prayerful mind, asking for the guidance of the Holy Spirit. A Universalist publishing concern in the USA has released their own version of the Old and the New Testaments. This Bible is known as the Concordant version of the Old Testament and Concordant Literal New Testament. . The following is a quote from one of their Bible studies entitled “The Simple Story Of The Universe”.
Upon initial inspection,
some readers may agree
with the above. If
we think of the “so-called” love
gospel, preached in
many churches and gospel
halls these days, the “Simple
Story of the Universe” fits
in well with such teaching.
The Lord has many attributes,
and His love is only
one of them. His wrath
is hardly, if ever,
mentioned from the
pulpits. The congregations
are presented with
a benign, ever-smiling
God, pouring out His
blessings upon mankind.
Thus is removed the
need for repentance,
for if God is ever
benevolent, He will
surely overlook our
sins. Paul made it
crystal clear in Ephesians
2:3, how God views
sin, The Simple Story of the Universe, is, to put it mildly, misleading. An unbeliever, were he to read it, would be delighted. All that he had been previously told about the necessity for repentance, and the need of Christ, is not necessary after all. According to the Simple Story, the world is merely a stage, and we are the hapless players cast in to whatever part we have been given. At the end of the drama, the curtain falls, and we take our bow. As it rises for a curtain call, the Lord who was sitting in the stalls, will say, “Well done all the cast. Sorry that some of you were given the part of a villain, but never mind, come and join the party”. Look again at item 4, “Be reminded constantly that God is love, and just, and rest assured that after the final curtain falls, every player will be acclaimed and rewarded by God Himself” This is a grossly misleading statement. It goes against the clear warning of Scripture as to what will happen to those who have “been cast in villainous parts”. [Item 3 above] The words of Jesus to His disciples as recorded in Matthew 18:7 make grim reading, Woe unto the world because of offences ! For it must needs be that offences come; but woe to that man by whom the offence cometh It is as if the Creator has set out a giant chessboard, and uses the human race as chess pieces, which He moves around for His enjoyment. When the game is over, all the pieces are put back into the box for safe keeping. Universalists believe that those who do not qualify for the Kingdom at the Lord’s return, will be punished for a set period of time. Both these analogies reduce mankind to nothing more than robots, dancing to every whim of the Creator. If we ponder on this theme, the only logical conclusion is that the whole exercise is pointless. Just as cogs in a machine are designed to rotate in a certain way, so mankind is a helpless victim of a Grand Master of events. It might be helpful to highlight a fundamental question which man has endeavoured to answer since the dawn of history; why were we created? All the ‘ologies’ have failed to produce an answer. However, the answer is there, facing us, and imploring us to investigate. The answer to the meaning of life is clearly defined in Holy Scripture. It is not immediately apparent, and has to be earnestly searched out. A study of both the Old and New Testaments is necessary in order to find the answer. A clue is given in
Psalm 103:17-21, To such as keep his covenant, and to those that remember his commandments to do them. The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all. Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless ye the Lord, all ye his hosts; ye ministers of his, that do his pleasure. This text contains wonderful promises, but, notice, they are conditional;
Our second clue is
in Psalm 147:11, By implication, the Lord has no pleasure in them that do not fear Him. There is a third
clue in Psalm 149:4, Again, we see a distinct division. ‘His’ people are the meek (or humble in spirit). Again, by implication, He does not take pleasure in those who, we would say today, are arrogant. There is a further
clue, this time from
the New Testament,
in Luke 12:31 and 32, Our Lord was talking to His disciples here, and telling them plainly that, in order to enter the Kingdom, it was necessary to seek it; it would not come to them automatically. It was not a right simply because they were players in the drama of life. Notice also, “little flock”. There is no evidence here that all will enter the Kingdom when the final curtain falls. In fact, the opposite is the truth, for our Lord said, Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. (Matthew 7:14) Our Lord was specific. He said, “seek”. If we were merely players who had been given our scripts and the Producer told us every move, how could we then “seek” the Kingdom? By doing so we would be going against His directions. Revelation 4:11 gives
us another clue, This text is a major pointer as to why Almighty God has created the Universe. He has created it for His pleasure. Although the human race is part of His Creation, it differs from other forms in several ways,
Thus, mankind is very special, and it is apparent from the above texts and many others, that the Lord does have a long term plan for us. However, and this is the key to that plan, it is conditional. In the “Love
Gospel”, so popular
today, the laity is
led to believe that
the Creator has changed
His Plan and has now
opened the door to
all humanity. If this
is so, why was it necessary
for Christ to leave
His Father’s
side and clothe Himself
in human flesh, and
die, in order that
we might live? If all
mankind is to be automatically
included in the Kingdom,
then He died for no
purpose. Why did our
Lord say, The ninety-nine just persons are only just, or justified, because they have repented of their sins. This they could not do on their own account, but only by the meritorious favour of Christ. What did Peter mean by the following, if all mankind is to be saved? The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish but that all should come to repentance. (II Peter 3:9) Upon considering this verse, we need to know what the promise is that the Lord is not slack about. This is not difficult to find, for the theme of the chapter is the Second Advent of Christ. Peter is plainly setting it out that all the prophecies relating to this event will surely come to pass. Men may mock and say, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. (II Peter 3:4) The reason for the delay of His return is because He wants as many of us as possible to come to repentance before His Coming. Why? Because, at His return the days of grace are over, and no more can be added to the number of the Elect. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) (II Corinthians 6:2) So there is a limitation of the time when it is possible for salvation to take place. After that time limit has expired, there will be no second chance. (Unbelievers will appear at the Great White throne at the end of Christ’s reign, and those who have heard the Gospel and rejected it, for them it will be too late. We must, of course, remember that, throughout the ages, there have been millions who have not heard the Gospel. They will be judged by the Lord according to their lives. Those who are judged acceptable are already the Elect according to the foreknowledge of God). Let us return to
the remainder of the
verse 9 of II Peter
3, How should we understand this text? Some other translations may be helpful, “He does not
wish any to perish,
but all to betake them
to repentance”.
(Moffatt) It is possible to
read into this text
that all men will be
saved. In fact, in
isolation, this would
be a reasonable conclusion.
However, it cannot
be stressed too often,
that texts must not
be taken out of context
in order to establish
doctrine. Matthew 7:14
states, This text is in accord with many others in both Testaments that clearly teach that not all will be saved. In order to arrive at a correct interpretation, of II Peter 3:9, it is necessary to understand what is meant by the Sovereign Will of God, and His Permissive Will. The Sovereign Will demands that the earth, and all astral bodies continue to move in their predestined orbits. Only the Creator can change them. He cannot break the unconditional Abrahamic Covenant. Neither can His Promise of eternal life to those in Christ be broken. The Permissive Will
of God operates in
a different way. He
permits mankind to
sin, and gives a certain
amount of freedom within
the confines of the
Permissive Will. Thus,
we are able to understand
the meaning of, Clearly, the Permissive Will of God is operating here, for if it were His Sovereign Will, then all men would believe, for they would have no choice. However, some theologians and free thinkers may try to convince us that all mankind will be saved, but the clear message of Scripture does not bear this out. In Part II we will examine Universalism from a Biblical viewpoint.
Part II The Universalist CaseWriting in the York
Diocesan Magazine,
the Archbishop of York,
Dr. John Habgood, said, The Archbishop, like many clerics these days, are taking the party line, and like to be seen as politically correct. These past few years, the watchword of the Church is “all inclusiveness”. Traditionalists and Universalists alike, would violently disagree with his views, which are based on Liberalism and wishful thinking. However, it is true that the pictures of hell with devils and toasting forks have no basis in Scripture, but were the figments of our over-active imaginations. Dr. Habgood’s words will, no doubt, have a great impression upon many young people in Gospel Halls, who are only too happy to discard any notion of a God of wrath and justice. He has now been replaced with a benign being, ever smiling and forgiving. The traditional view (without devils and toasting forks!) is based on what Scripture says. The relevant texts are mainly found in Revelation 20 and 21. Chapter 20 speaks of the imprisonment of Satan for a thousand years, and his subsequent release, which allows him to deceive the nations. And when the thousand years are expired, Satan shall be loosed out of his prison, (Revelation 20:7) Whilst this is relative to Satan, the following chapter deals with humans who come under God’s judgement. But the fearful, and unbelieving, and abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8) The Ferrar Fenton translation of Scripture uses the following words in the above verse, “cowardly, faithless, depraved, murderers, fornicators, poisoners, idolaters and liars”. These texts collectively cover Satan, his angels, evil systems of government, and individual sinners who have led debased and evil lives. It is interesting to note the inclusion of “all liars and murderers”, for we are reminded of our Lord’s words in John 8: 44, when talking to the Jews, Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. The traditional view maintains that those listed above will suffer the same kind of treatment ‘for ever and ever’, or, more correctly, ‘the ages of the ages’. Today, there does not appear to be any current teaching from the pulpits (even without the clerics’ imaginations coming into play), books or other methods of communication on the subject. As nature abhors a vacuum, it is not surprising that there are those who are only too willing to fill it. Whilst the Scriptures are filled with information and sound doctrine, we should be aware that there are certain limitations, for example, For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. (I Corinthians 13:12) The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. (Deuteronomy 29:29) Many exponents of the subject of hell have endeavoured to draw a complete picture of the mechanics of death and judgement, arriving at conclusions which are not evident from Scripture. Many texts have been strained, taken out of context, and too much emphasis placed upon others. In an endeavour to draw the matter to a conclusion that appeals to them; they have not obeyed the rules of systematic research. There is an essential difference between the Traditional view and Universalism, which needs to be set down, in order to have a clear understanding. In the traditional view the nature of the torment is penal; whereas Universalism would see the torment as remedial. With two such conflicting definitions as these, it is inevitable that the conclusions reached will never agree. In 1867 a book was published, entitled “The Second Death and the Restitution of all Things" by Andrew Jukes. This re-kindled interest in the subject, and the old arguments were once more brought out into the light of day. More recently, there have been a number of publications by Universalists, and their teachings are being accepted by a wider public. On page 39 of Jukes’ book,
he says, The author is endeavouring
to establish a doctrine
of Second Chance, based
on I Peter 3:19, Our Lord did indeed preach to the spirits in prison, but to state that the ministry of Christians in the future will be to convert the lost souls in hell, is a figment of a most fertile imagination. He then proceeds to strengthen his case by quoting an incident concerning the Corinthian Church, which occurred during Paul’s absence. It came to his notice that It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. (I Corinthians 5:1) And verse 5 continues, Paul was correctly admonishing the Church for allowing the situation to arise. So what did he mean by To deliver such an one unto Satan for the destruction of the flesh? This was Paul’s instruction that the offender be put to death for the offence. Although this may go against modern ideas of justice, incest is punishable by death according to the Law, (See Leviticus 18:7 and 29) …that the spirit may be saved in the day of the Lord Jesus. (I Corinthians 5:5) According to Jukes, Paul is teaching a doctrine of Second Chance. That is to say, that the Spirit is reserved for pruning or correction or eventual release, after a set time in remedial custody. (This mirrors the Roman Catholic doctrine of Purgatory, and probably stems from this heresy). Is this what Paul meant? Job gives us a vital clue in chapter 21, where he speaks of the wicked and their eventual lot, and asks the question, That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath. (Job 21:30) There is no hint here of “remedial custody”, but it states that “the wicked is reserved to the day of destruction”. If we turn to the
New Testament a further
clue is given in II
Peter 2:4: and again in Jude
1:6, There is nothing in these texts to indicate that fallen angels are being kept in reserve, awaiting a re-training programme. On page 129, Andrew Jukes attempts to convince his readers that the word “punishment” in the following verse has quite a different meaning from that which is generally understood: And these shall go away into everlasting punishment: but the righteous into life eternal. (Matthew 25:46) Jukes says of this
verse: The Greek word for “punishment” in this text is κολασισ, KOLASIS, meaning “penal infliction, torment, chastise or reserve for infliction”. There is no hint of “pruning”, which could imply correction in order for better growth in the future. Jukes’ conclusions in many pages of his book would appear to be no more than wishful thinking. A blatant example of misconstruing the words of Scripture is where Jukes discusses the meaning of Hebrews 12:6 and 7: For whom the
Lord loveth he chasteneth,
and scourgeth every
son whom he receiveth. Jukes’ comment on this text is this: “May we not then from this very passage prove that, while they are doubly blessed who go away at the first resurrection into eternal life, they are not wholly unblessed whom the Lord cares to punish; rather, as He has shown us from the first fall till now, that His changeless way is to make even the curse a blessing”. Whilst it is agreed that the Lord’s ways are “changeless”, (See Malachi 3:6; For I am the Lord, I change not; therefore ye sons of Jacob are not consumed) yet to presume that the damned are incuded in the Hebrews text is to change the whole sense of what Paul was saying. To whom was his epistle addresses? Surely, to the believing Hebrew church, and not to unbelievers. Verse 2 sets the scene: Looking unto Jesus the author and finisher of our faith; (Hebrews 12:2) Clearly, his message was to believing Christians, warning them that the Lord will chasten and scourge them in order that they would grow spiritually, and make them fit for service. That Paul was writing to believers is made plain in verse 6: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If we could compare Ephesians 2, Paul is again writing to the believing church, and compares the new state of the believers with their previous state. Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. (Ephesians 2:3) Those who do not believe are “the children of wrath”. In this text, the word “wrath” is from the Greek οργε, ORGE, meaning “abhorrence, anger, indignation”. The inference here is obvious and requires no comment. A final thought on Paul’s words: it seems clear from verses 4 and 5 that the Lord’s great love is centred upon those who believe now, in this present life. But God, who
is rich in mercy,
for his great love
wherewith he loved
us, On page 145 of Jukes’ book, we find a monumental error which needs to be examined. The text is Isaiah 24:21, 22: And it shall
come to pass in that
day, that the Lord
shall punish the
host of the high
ones that are on
high, and the kings
of the earth upon
the earth. This chapter has nothing whatsoever to do with lost souls in Hades. It is a clear prophetic warning to the Southern house of Judah of impending disaster. Isaiah was a prophet to the Southern House in much the same way as Hosea was to the Northern House before him. Both prophets pleaded with Israel, that if they continued to ignore the laws of Jehovah, they would be punished. It is a matter of history that the Northern House was taken into captivity in approximately 721 BC, and the Southern House in 603 B.C. These facts are recounted here to emphasise that Scripture deals not only with personal salvation, but is also a historical record of Israel. To endeavour to make a case from this text apply to individuals being eternally saved, is showing an appalling ignorance of Scripture. Other Universalists have taken texts which are national prophecies and used them to further their teaching. The following is an example: Who is a God
like unto thee, that
pardoneth iniquity,
and passeth by the
transgression of
the remnant of his
heritage? he retaineth
not his anger for
ever, because he
delighteth in mercy. This text speaks of Jehovah’s love for His people Israel, and has no bearing on those in hell. As astonishing as it may be, there are those who cite John 3:16-17 to support their case! For God so loved
the world, that he
gave his only begotten
Son, that whosoever
believeth in him
should not perish,
but have everlasting
life. Their argument is that, at the end (if not before) of their punishment period, the unbelievers will have repented of their sins and become believers. This being so, they will be treated in the same way as those who accepted the Lord in this present life. This surely is a demonstration of perverse reasoning. The key word in this text is “whosoever”. The strong inference here is that there will be those who will not believe. The Greek word for “perish” in this text is απολλυμι, APOLLUMI, meaning “perish, cessation, ruin, destruction”. It would seem to be impossible to read into this text any meaning other than a clear distinction between believers who are granted everlasting life, and unbelievers. Most Universalists are indiscriminate in the use of the word “all”, and a few examples by various authors will be given by way of illustration. And I, if I be lifted up from the earth, will draw all men unto me. (John 12:32) It is claimed that Jesus, signifying what manner of death He would suffer, was including all who have ever lived throughout the ages. At first glance, this would appear to be so. However, Scripture cannot be broken into convenient segments to establish doctrine. It must be seen as a whole, carefully taking into consideration both Testaments. A golden rule is to accept that one text does not contradict another. Whilst agreeing that it does sometimes seem to do so, but careful analysis and cross referencing will always establish the truth of the matter.What then, is the answer to this dilemma of the “all” in this text? The answer is found in Numbers 21. At the time in which this was written, c.1452 B.C., the Israelites were in the wilderness, and in a belligerent mood. Moses bore the brunt of their anger. And the Lord
sent fiery serpents
among the people,
and they bit the
people; and much
people of Israel
died. This is a key text in the Old Testament, for it was looking forward to the coming of Messiah, and His death upon the cross. “..when he looketh upon it, shall live. ..” Jehovah was scanning the pages of history, as yet unwritten, to that time, some fourteen hundred years later, when all those who looked up to the cross of Jesus, would live. The assurance of forgiveness of sins: “... that every one that is bitten, when he looketh upon it, shall live...” This text is in perfect accord with the whole tenor of Scripture, that is, that there is a vital difference between those who believe, and those who do not. Thus, when our Lord said that he would draw all men unto him, he was referring to all those who believe. Matthew 20:28 confirms
that this is so: Here, the Universalist
will point to I Timothy
2:6; Taken out of context, this would prove their case. Other translations use the word “all”, and not “many”, as in other texts. This is another example of the operation of God’s permissive will. Of course, our Lord gave Himself a ransom for all, but it is up to every individual to make their choice whether to accept it or not. The fact that only a minority do come to the truth is clear evidence that the Lord’s permissive will is operating here. Certainly, our Lord gave Himself a ransom for all, that is, all those, who exercising this freewill came “...unto the knowledge of the truth”. Yet a further example of the careless use of the word “all” appears on page 12 of a book by J.S. Fox, entitled “Life, Death and Resurrection”. He states: “...that God should restore and resurrect His Son in a more glorious form than before His death; and secondly that God should then put into His hands the power to be the ‘Resurrection’ and ‘Life’ to all mankind. (John17:2 and John 5:25-28)” The above quotation is in itself perfectly correct. Of course our wonderful Saviour was resurrected in a far more glorious form than when He was in His humanity; again, surely it is true that the Father put into His hands the power to be the Resurrection and the Life to all mankind. Because the risen Saviour has the power and the authority vested in Him by the Father to give life to all mankind, it should not be taken to understand that all mankind responds to the Lord’s call. This is clearly shown in John 17:2: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. The limit of the
response is “to
as many”. Fox
also cites the following: It is not doubted that all will take their place in either the first or the second resurrection. There is no warrant in Scripture that all will have their part in the first resurrection. In Revelation 13 we are shown a vision of the end period prior to Christ’s Second Coming, a time when the Beast system is operating. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. This text shows us that, prior to the return of Christ, Satan will be rampaging about in the earth with great power and authority. Many will be deceived and will worship him; but, notice, it will be those whose names are not written in the book of life, who will do so, and not the elect. What is there in this verse which tells us that all will survive the rigours of hell, and come out unscathed, as new creatures? The verse is informing us that at a particular time, some would worship Satan, and the elect would be worshipping the one true God. Universalism is asking us to abandon not only the clear teaching of Scripture, but also, common sense. Universalists are so besotted with this dogma that almost any text in Scripture appears to them to support it, so they use it in evidence. A favourite passage
is taken from the great
resurrection chapter,
I Corinthians 15:22; Taken out of context we could agree, for it clearly says “...in Christ shall all be made alive.”, just as the first part of the verse informs us that “...in Adam all die...”; if we believe that, and history confirms that we all do die (with the exception of Enoch and Elijah!) then it is logical to assume that all will live. Live to what? To Eternal life? Surely not, for the following verse limits those who will be resurrected at the Lord’s coming. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (verse 23) What of unbelievers? They will have their resurrection at the end of Christ’s reign, when they appear before the Great White Throne in judgement. (Revelation 20:11-15) Thus we agree that all will be made alive, but at different times, and for a different purpose; the saved for eternal life and the unsaved for judgement. The distinction is clear between those in Adam and those in Christ. Another text sometimes
quoted is Titus 2:11; This chapter teaches the responsibility of godly men and women as examples to unbelievers; that we cannot lead an unbecoming lifestyle, but must always conduct ourselves in a way which cannot be faulted. Our example must be manifest to all whom we encounter. The thrust of Paul’s Epistle is to show that the Gospel is not limited to our social class, but is open to all. “...hath appeared to all men.” is a key text, which upholds the traditional view, and is that wonderful scene of the Lord’s Second Coming in II Thessalonians 1:7-9; And to you who
are troubled rest
with us, when the
Lord Jesus shall
be revealed from
heaven with his mighty
angels, It may well be asked, how is it possible to refute this clear statement, setting down in a few words the main purpose of the Lord’s Coming? How can one extract from this text a teaching that all will be saved? Agreed that they are not saying that unbelievers will not be punished, but at a time known to the Lord they will be set free and join with the saints in the Kingdom. The Universalist will say that the key in the above text is “everlasting destruction”. The Greek word “everlasting” in this verse is αιοποσ, AIONOS, meaning “perpetual, eternal, for ever, always”. They point out that αιοπος is from another word, αιοπ, AION, which, apart from the above meanings, can also mean “a messianic period or age”. Whilst this is correct in itself, it should not be taken to imply that this particular shade of meaning is the correct one for every text. An example of where it would be correct to use this meaning would be in Matthew 24:3; And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? If we take the word “world” as generally used, it would actually mean that at Christ’s Coming the world (planet) would cease to exist; if that were the case, Christ would be unable to sit upon the Throne at Jerusalem and rule the nations with a rod of iron. In this verse, the true meaning of the word is “age” or “messianic period”. To use that shade of meaning in the text from II Thessalonians is taking away the point of Paul’s message. If he was saying that unbelievers were to be punished for a set time or age, and then released, surely the manner of his wording would have been quite different. Paul’s epistles are full of sound doctrine, and it is not possible that he would lead the churches astray on such an important matter as this. (It is of interest to note that there are 26 references to doctrine in his epistles). Universalists also say, concerning the Thessalonians text, that there is no such thing as “everlasting destruction”; or that once a person is destroyed, they cease to exist. This may be an interesting intellectual argument, but as we have already noted, one of the meanings of “everlasting” is “perpetual”. The Concise Oxford dictionary says of “everlasting” - “permanent”. Surely, Paul’s meaning is clear. A Scripture often referred to in order to bolster the Universalist case, is Genesis 12:3; And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. This text, like so many others used by them, has no bearing on the state of the departed or their punishment and eventual pardon. Here, Jehovah speaks to Abram and promises to make a great nation from him, (verse 2), with eventual blessing to the gentile nations. This, without question, refers to earthly blessings to nations throughout the centuries. Great store is set by a text in the New Testament which appears to demonstrate the truth of their teaching; in fact, it is one of their key texts. They believe without question that it is not possible to repudiate their interpretation of Philippians 2:10-11; That at the name
of Jesus every knee
should bow, of things
in heaven, and things
in earth, and things
under the earth; Certainly, at first sight, this could be a cast iron case for Universalism. It should be noted, however, that this verse has been taken from Isaiah 45:23. It is only correct that we should examine this chapter in its context in order to extract what the Holy Spirit was imparting to Isaiah. It is evident that the thrust of this chapter is threefold: firstly, to national Israel: But Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end. Secondly, it is a
timeless prophecy: And thirdly, it is a prophecy which takes into account the nations of the world throughout the ages. It mentions Israel, Egypt, Ethiopia and the Sabaeans, and the nations who worship wood and stone (verse 20), and “all the ends of the earth”. (verse 22) If words mean what
they must surely mean,
it is not possible
to read this chapter
in any other way than
accepting that Jehovah
uses Israel as His
Servant nation throughout
the ages. Under the
rule of Christ, soon
to come, the nation
will become the nucleus
of His government,
and nations will be
drawn into the Kingdom,
with Christ ruling
with a rod of iron.
During this reign,
as the nations come
to accept his rule,
then In spite of some opposition to the Lord’s righteous rule, the nations will be brought under subjection. We stated that this
is a timeless prophecy,
for it goes way beyond
the thousand year reign
of Christ, way into
the ages of the ages,
long after the enemies
of Christ have been
judged. Those who go
on into these ages
with the Lord will
willingly bow the knee
and confess with the
tongue that Jesus Christ
is Lord. His former
enemies will have been
vanquished, as Paul
writes: We see once again,
a careless use of a
text, this time Luke
20:38: The word “all” is again their instrument to make us believe in their dogma. We only have to look back to verse 35: But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: If there are those who are “accounted worthy”, there must also be those who are not. The “all” of verse 38 is therefore referring to those who are worthy. If we take into consideration the overall plan of salvation as it is so clearly defined in the Scriptures, this is the only possible conclusion that we can come to. Another exponent
of Universalism, writing
in a magazine, says: This is another example of not only taking a verse out of context, but even worse, of only quoting part of the verse which suits their purpose. The complete verse in the Authorised Version says: For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. By leaving out the all-important clause “...specially of those that believe...”, the vital meaning of Paul’s epistle is completely changed. It is interesting to note that the following translations carry the final clause of the verse: N.I.V., The Good News Bible, Ferrar Fenton, Moffatt, Weymouth and the N.E.B. It is a sad state of affairs today that some will go to such lengths and depths of deception in order to confuse honest seekers after truth. Although much else could be written concerning Universalism, it is hoped that readers are now well able to draw their own conclusions. |
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Orange Street Congregational Church