Table of Contents

Contents

Agony of a Young Girl and a Bible Scholar Icon

Acknowledgments

Foreword

About the Book

Abbreviations

Preface

ANCHOR 1 Hope in History

ANCHOR 2 Hope in Fire

ANCHOR 3 Hope in Judgment

ANCHOR 4 Hope in Ancient Greek

ANCHOR 5 Hope in Death

ANCHOR 6 Hope in Justice

ANCHOR 7 Hope in Our Father

ANCHOR 8 Hope in God’s Nature

ANCHOR 9 Hope in God’s Promises

ANCHOR 10 Hope in Prophecy

Ten Anchors Summarized

Bible Interpretation

Questions Considered
Author Invitation

About the Author

Notes
Hope For All: Ten Reasons God’s Love Prevails

Copyright © 2018 Gerry Beauchemin

Malista Press, PO Box 6271, Brownsville, TX 78523

ISBN 978-0-9772793-6-4

All rights reserved.

Unless noted, Bible quotes are from the New King James Version © 1979,
1980, 1982 by Thomas Nelson, Inc. All rights reserved.

Contents

Contents

Agony of a Young Girl and a Bible Scholar Icon

Acknowledgments

Foreword

About the Book

Abbreviations

Preface

ANCHOR 1 Hope in History

ANCHOR 2 Hope in Fire

ANCHOR 3 Hope in Judgment

ANCHOR 4 Hope in Ancient Greek

ANCHOR 5 Hope in Death

ANCHOR 6 Hope in Justice

ANCHOR 7 Hope in Our Father

ANCHOR 8 Hope in God’s Nature

ANCHOR 9 Hope in God’s Promises

ANCHOR 10 Hope in Prophecy

Ten Anchors Summarized

Bible Interpretation

Questions Considered

Author Invitation

About the Author

Notes

Agony of a Young Girl

and a Bible Scholar Icon

The word “gospel” means “good news,” but sadly, for millions of people, it’s
not good news.

What’s good about being told that you or someone you love might suffer
forever after death?

To illustrate the depressing effect the fear of hell brings to people of all ages
and backgrounds, reflect a moment on the heartache suffered by a 16 year
old girl and that of a famed Bible scholar.

In an email to me, Amelia wrote …

“Dear Gerry,

“ … I’m 16 years old. My mom is a Christian, and my dad may not be; I’m
not really
sure.

“My whole life I have been taught of this ‘eternal hell’ that Jesus is saving
me from, and it honestly has been the single biggest stumbling block in my
entire faith. I could not grasp the fact that God loved me so much but was
completely okay with my dad suffering in hell forever. I would lie awake at
night in tears because I was so afraid of hell and that the people I love, and
possibly myself, could be going to hell. I was so unsettled by this fact that I
would get so scared I couldn’t even talk to God.

“About three weeks ago, I saw your book lying on our coffee table, so I took
it up to my bedroom and started reading it. I was up till three in the morning
reading it, and I was so amazed and infatuated by it I could not put it down!

“Never before had I ever even heard the thought that hell was not eternal,
and it was the most amazing thing that I had ever read. Over the next two
weeks or so, I kept reading and highlighting it. I actually found myself
turning off the TV and reading the book and that is a big deal because I hate
to read.

“Thank you SO much for writing this book. I honestly had never loved God
until I read

it, and now I love him so much it’s crazy! This book has truly changed my
life, and I’m so thankful! I feel it’s a message too great to be kept a secret!

“I honestly don’t know how anyone can believe that God is impartial, all-
knowing, loving and all-powerful if they do not believe in this Blessed
Hope! It’s just impossible!

“Thank you so much, and I hope that this encourages you, because your
book really encouraged me and changed my life forever. God bless!1

How many millions like Amelia are suffering throughout the world? Her
agony should be our agony. Something is tragically amiss in the Christian
faith when children, or anyone for that matter, are left so distressed.

Listen to the grieving heart of Albert Barnes, author of the famed “Barnes’
Notes”:
“In the distress and anguish of my own spirit, … I see not one ray of light to
disclose to me the reason … why men and women must suffer to all eternity.
I have never seen a particle of light … that has given a moment’s ease to my
tortured mind; nor have I an explanation … or a thought … which would be
of relief to you. …

“I confess, when I look on a world of sinners and of sufferers; upon death-

beds and graveyards; upon the world of woe, filled with people who’ll suffer
forever; when I see my friends, my parents, my family, … my fellow-
citizens; when I look upon the whole

[human] race … and when I feel that God alone can save, and yet He does
not do it, I am struck dumb. It is all dark, dark, dark to my soul, and I cannot
disguise it. ”2

“It is all dark, dark, dark. … ” he says. How tragic! This compassionate man
dedicated his life to serving God, but due to his mistaken view of God’s
character and judgments, he was blinded to the great depth and scope of
God’s unfailing, unending love for all people. More about Barnes.3

These examples are not unique. They represent millions of people who have
suffered like they have. Such distress and agony are not the fruits of the
good news of Jesus Christ.

The true Gospel …

Is “good tidings of great joy.” (Lk 2:10)

Is

“gospel

of

peace

…
glad

tidings

of

good

things.”

(Rom 10:15)

Causes us to “greatly rejoice … rejoice with joy inexpressible.” (1Pt 1:6, 8)

The Gospel is truly glad tidings of indescribable joy when God’s character
and judgments are rightly understood. It caused a 16 year old girl to say she
loved God “so much it’s crazy! … it’s a message too great to be kept a
secret!”

Acknowledgments

I thank God for you, Denise—my wife, soul mate and best friend of 38
years. I could not have asked for a better wife, mom and grandmother for our
children and grandchildren. Our deep discussions about the difficult
questions of life and faith over the years have helped mature me in my faith.
Thank you for your patience and perseverance with me, especially in writing
this book.

You are awesome! May God fill you afresh each day with His peace and joy.
I love you dearly.

Thank you, my daughter, Nicole, for your patience working on the cover—
and re-working it until we got it right. You have been a great help and
encouragement to me. Great job!

Special thanks to my daughter, Renee, for the great effort you made on
proofing, formatting, editing and your invaluable counsel. May God
especially bless you and your whole family for the sacrifice you all made.
You truly persevered, Renee—I cannot thank you enough!
I praise you, Anna (my daughter)—with your sisters, for having the courage
to think for yourselves about life and faith. You are awesome role models for
your children. Your lives and faith inspire me. I treasure our times together
and all our conversations.

Our love and prayers go out to our daughters and our grandchildren: Elliora,
Esther, Ezra, Jordan, Carter, Dora and Isla, along with their dads … that we
would all rest securely in our Father’s eternal love.

My sincerest thanks to everyone who has worked so hard proofing the

manuscript over many months. You have been such a great help and
encouragement to me. May your joy and peace in Christ abound.

Foreword

“Eternal damnation is a terrifying prospect and seems inconsistent with

God’s mercy, as well as disproportionate in relation to any mortal sin. Can
the Bible really have threatened such a punishment? Many of the great
ancient theologians thought not, and Gerry Beauchemin, in Hope For All,
has done a real service in presenting, in clear and accessible terms, the
reasons why there is hope for all.”

David

Konstan4

Prof. of Classics, NYU. Emeritus of Classics and Comparative Literature,

Brown University. Co-author of Terms for Eternity.

“This book will very likely change the way you think about God, about
people, about yourself and about human destiny. The ten anchors Gerry
Beauchemin succinctly unfolds for you in this short work concern a crucial
aspect of all of our lives: our concept of God. It shapes who we are and
influences how we both regard and treat other people. If we think God is
unjust, uncaring or cruel, then it becomes easier for us to be. But if our
horizon envisions a God that is just, caring and compassionate, then we too
will be so inclined. This isn’t just a matter of theology or

‘doctrine,’ it critically affects how we live our lives here and now.
“The world-view Gerry presents in this book, and which is based upon
accurate translations of key passages of the Bible, will bring you peace, joy,
faith—and most importantly, will engender love within the core of your
being (1John 4:19). It will transform you and liberate you from fear.

Without any reservations I commend this book for your serious

consideration.”

Jonathan

Mitchell,

M.A.,

Translator of the New Testament5

About the Book

Hope For All presents ten broad Biblical themes or anchors each supporting
God’s prevailing love for all people. When all ten truths permeate your heart,
an unshakable foundation for hope ensues.

My goal was to keep this book as concise and simple as possible yet detailed
enough—with the endnotes, to satisfy critical minds. I recommend
bookmarking the Notes section for easy referencing.

For a quick overview keep the endnotes for later. In this way you will easily
grasp the core message without getting overwhelmed. These ten truths total
only 105 pages and can be read in an evening or two.

Responses in the Questions Considered section will be easier to understand

if you read all ten Anchors first.

I often abbreviate scriptures to highlight the pertinent points.

Brackets in scripture quotations provide alternative readings or author

notations.

Italics are for emphasis.

Bolding of superscripts indicates additional author comments or scripture
quotations.

Scripture lists are numbered when commentary is included, otherwise, bullet

points are used.

Quotes are from the New King James Version unless stated otherwise.

For numerous translations and study aids: www.BibleGateway.com;

www.BlueLetterBible.org 6

Abbreviations

M - Text—Greek New Testament According to the Majority Text

NT, OT—New Testament, Old Testament

NU-Text—Nestle-Aland G NT 26th E. / United Bible Societies 3d E.

H or G with a number: Strong’s Hebrew or Greek Concordance reference

number G—Greek; H—Hebrew; Lit—literally; GB—author note

Bible Books http://hbl.gcc.libguides.com/BibleAbbrevChicago

BIBLE TRANSLATIONS:

ABP (LXX), Apostolic Bible Polyglot

AMP, Amplified Bible

ASV, American Standard Version

CEB, Common English Bible

CEV, Contemporary English Version

CLT, Concordant Literal Translation

CJB, Complete Jewish Bible

DBY, Darby Translation

DRA, Douay-Rheims 1899

DLNT, Disciples Literal NT

ERV, Easy-T0-Read Version

ESV, English Standard Version

EXB, Expanded Bible

GNT, Good News Translation

GW, God’s Word Translation

HCSB, Holman Christian Standard

HNV, Hebrew Names Version

ISV, International Standard Version

JB, The Jerusalem Bible

TNT, Jonathan Mitchell Translation

KJV, King James Version

LB, Living Bible

LEB, Lexham English Bible

LXX, Septuagint, Ancient G OT

MOUNCE, Reverse-Interlinear NT

MSG, The Message

MYLT, Modern Young’s Lit. Translation

NABRE, New American Bible Revised

NAS, New American Standard

NCV, New Century Version

NEB, New English Bible

NET, New English Translation

NIRV, New Int’l Readers Version

NIV, New International Version

NLT, New Living Translation

NLV, New Living Version

NKJV, New King James Version

NOAB, New Oxford Annotated Bible

NOG, Names of God Bible

NRSV, New Revised Standard Version

NRSVCE, NRS Anglicized Version

NTAT, New Testament: A Translation

OJB, Orthodox Jewish Bible

PME, Phillips Modern English

REB, Rotherham’s Emphasized Bible

RSV, Revised Standard Version

TEV, Today’s English Version

TLB, The Living Bible

TNT, The New Testament (Mitchell)

SNT, Source New Testament

VOICE, The Voice

WE, Worldwide English NT

WEB, Webster’s Bible

WEY, Weymouth NT in Modern Speech

Most at www.Biblegateway.com, www.BlueLetterBible.org,

www.Amazon.com

Preface

I’ve believed in Jesus as far back as I can remember. The most difficult part
of my faith in Jesus has been the Biblical warnings about endless
punishment. I could never understand the “endless”

part of that. Whenever I would really think about it, I would wonder if the
Jesus story was even true.

How could a good God create millions of people knowing they would sin
and then suffer forever as a result? It made no sense to me. Can you relate?
Have you ever tried to imagine suffering forever? When does forever end?
What’s a billion years in comparison?

What if endless suffering was your ultimate fate or that of a loved one? Has
this possibility ever tormented you? If so, you are among the millions of us
who have suffered such agony.

Nothing dishonors God or fosters unbelief more than the horrid doctrine of
endless punishment.
This fact alone should cause us to question this doctrine and examine for
ourselves what the Holy Scriptures really teach in relation to it.

After years of studying the Bible and the writings of respected Christians on
this theme, I’ve discovered that our loving Creator and Father does not
condemn anyone to endless pain. In all His judgments, our Father seeks only
our good—through loving correction and discipline.

If you will prayerfully ponder these ten Anchors of Hope, you’ll find a firm
and secure basis for believing that God’s love prevails in every life.

We have this hope as an anchor for the soul, firm and secure. 7

ANCHOR 1

Hope in History

The story of God’s prevailing love begins before creation—before the

beginning of history.

From there we will briefly examine Biblical history in relation to God’s

unfailing love and the teaching of endless punishment.

Before Creation

Unlike what our religious tradition has taught us, there has only been one
plan—“Plan A.” Our Creator got it right the first time, and nothing has taken
Him by surprise, including human sin and failure. The apostles Paul, Peter
and John all make that very clear in the next five statements:

“Grace … was given to us in Christ Jesus before time began. ” (2Tm 1:9;
Eph 1:4-5)

“Redeemed … with the precious blood of Christ … foreordained before

the foundation of the

world. ”

(1Pt 1:18-20)
 “Jesus was the Lamb slain from the foundation of the world. ” (Rv 13:8)

“The hidden wisdom of God … predestined to be for our glory before the
ages began. ”

(1Cor 2:7-8 JB)

“The mystery … from the beginning of the ages has been hidden …
accomplished in Christ.” (Eph 3:9-11)

The mission of Jesus to save all humanity has always been part of God’s
plan, and that fact should bring us great peace and comfort. We are safe and
secure in the loving arms of our heavenly Father.

Old Testament Silence

The startling thing is that the Old Testament (OT), which spans over 4,000
years—that’s 2/3 of Biblical history, does not mention or teach about a place
of endless punishment! 8 Certainly, if endless pain threatened all humanity, a
loving God would have warned the world about it from the very beginning.
But He did not!

Not only is endless pain not taught in the OT, but instead we find words of
great hope and joy!

Let’s take a brief look at its earliest stories and statements:

Genesis 1

“God saw everything He had made [past, present and future] and indeed it
was very good!” (Gn 1:31)

God could not have said this knowing that billions of people were destined
for endless suffering.

He knows the future9 and would have known our horrific fate before
creating us! Everything would not have been indeed very good but indeed
indescribably horrendous.
Genesis 2

At the very beginning, not 4,000 years later, God warned our first parents of
the consequences of sin in Genesis chapter two. He called it death.10 Death
is not a code word for endless life in pain.

And note: death is not the last word with God (Anchor 5).

Genesis 3

After humanity’s first sin, God immediately prophesied Jesus’ total victory
over evil on our behalf. 11 Instead of condemning Adam and Eve (with all
humanity) to endless pain, He extended mercy by clothing them in tunics of
skin. 12 This was a prophetic sign of our Savior’s death for us. 13 Just think!
In judging our first sin, God gave us profound hope!

Genesis 4

Note how God dealt with Cain, the first murderer. This would have been an
ideal time to warn of endless punishment. But instead, He had mercy on him
by protecting him. 14 Not only was endless penalty not declared, mercy was
extended.

Genesis 5-11

Consider the great flood of Noah’s time. Death was not God’s final answer
for those who drowned! Christ Himself went and preached the Good News
specifically to them!15

The Gospel to Abraham

Here is one of the greatest promises in the Bible—made to Abraham, the

patriarch of Israel. It is repeated seven times in Scripture in various forms.
The number seven signifies completeness and perfection.16

“In you all the families of the earth shall be blessed. ” (Gn 12:3; 18:18;
22:18; 26:4; 28:14; Acts 3:25-26; Gal 3:8)
Paul called this the Gospel (Good News) and acknowledged that we are
justified by faith!

Observe:

“Scripture, foreseeing that God would justify the Gentiles by faith, preached
the gospel to Abraham beforehand, saying, ‘In you all the nations shall be
blessed.’” (Gal 3:8) The key question is this: Do “nations” include every
person on earth? The apostle Peter says

“Yes!”

“In your seed all the families of the earth shall be blessed. To you first, [not
exclusively]

God, having raised up His Servant Jesus, sent Him to bless you, in turning
away every one of you from your iniquities.” (Acts 3:25-26)

Note the words every one of you. Everyone is destined to be blessed. 17 That
is good news of great joy for all people!

Agony of Love

But I have a question: How are any of us blessed if we are tormented in

mind and heart over the threat of endless suffering after we die? I’m thinking
of my wife, daughters, parents, grandkids and everyone I love, including
myself. Unless I believe that all my loved ones will share in the joys of
heaven with me, joy is impossible—only anguish is left. It can’t be
otherwise if we truly love others a s we love ourselves, which is the true life
of Christ.

Tragically, there’s a dark side of a particular Christian theology, which

teaches a distorted and horrific vision of God. 18 One of its early American
proponents preached these shocking words:

“The sight of Hell’s torments will exalt the happiness of the saints forever.
… Can the believing husband in Heaven be happy with his unbelieving wife
in Hell? Can the believing father in Heaven be happy with his unbelieving
children in Hell? Can the loving wife in Heaven be happy with her
unbelieving husband in Hell? I tell you, yea!

Such will be their sense of justice that it will increase rather than diminish
their bliss. ”19

I’m deeply grieved … especially in light of this man’s horrific description of

hell. 20 How does a person become so heartless? Jesus explains it in the
following analogy:

Lamp of the Body

The lens through which we interpret the Scriptures is our perception (our
“eye”) of God’s nature and character—particularly His love and its scope.

“The lamp of the body is the eye. If therefore your eye is good [or sound21],
your whole body will be full of light. But if your eye is bad [not sound,
diseased, unhealthy],22 your whole body will be full of darkness.

“If therefore the light that is in you is darkness, how great is that darkness!”
“Take heed that the light which is in you is not darkness.” (Mt 6:22-23; Lk
11:34-36)

Other passages confirm that a “bad eye” is a misapprehension of God’s

goodness stemming from an unsound or sick (selfish) heart. 23 It distorts our
moral compass, or even worse, reverses its polarity:

“Woe to those who call evil good and good evil, … put darkness for light
and light for darkness, … bitter for sweet and sweet for bitter, … who are
wise in their own eyes!” (Is 5:20-21)

This is very serious because it skews how we interpret the Scriptures relative
to God’s love, mercy, grace, justice and judgment. We end up believing evil
things about God, thinking they are actually “good.” Tragically, this
theology is still shared by many today. 24

“Tweet” from God

Have you ever received a hand-written note, a text message or a “tweet”
from God? You would say “Of course not!” But in fact you have—if you
own a Bible. The Ten Commandments were engraved by God Himself on
tablets of stone.

“Written with the finger of God.” (Dt 9:10)25

The God of the universe wrote humanity a personal note! Billions of people
hold the Ten Commandments in the highest regard.

The Bible contains over 783,000 words and will take the average Bible
reader one to three years to read. Most Christians have not read it cover to
cover. But how long does it take to read the Ten Commandments? Two
minutes! Compared to the Bible, it’s a mere tweet. Here’s my point: If
something as horrific as endless punishment loomed over all humanity,
surely God would have warned of it on these crucial tablets. But He didn’t.
However, He did warn us of two limited penalties!

“Visiting the iniquity of the fathers … to the third and fourth generations 26
of those who hate Me, but showing mercy to thousands [of generations27].
… For the Lord will not hold him guiltless who takes His name in vain.” (Ex
20:5-7)

Although visiting iniquity and not holding guiltless provide no specific

details about these penalties, they do reveal two critical points that are
conclusive to my thesis: The judgment of those hating God has a defined
limit: several generations—the opposite of endless punishment.

Furthermore, mercy to thousands of generations is hyperbole meaning that

God’s mercy never ends. That harmonizes perfectly with what God said
elsewhere to Moses in this same context:

“‘Cut two tablets of stone like the first ones, and I will write on these tablets
the words that were on the first tablets which you broke. … [I am] merciful
and gracious, longsuffering, and abounding in goodness and truth, keeping
mercy for thousands [of generations—i.e.,forever28], forgiving iniquity and
transgression and sin, by no means clearing the guilty … to the third and the
fourth generation.’” (Ex 34:1, 6-7)
Amazing! God’s stone tablets, written with His finger, known the world
over, proclaim His limited judgment and infinite mercy!

The Torah

Jewish researcher Ariela Pelaia writes:

“In answer to the question, ‘What happens after we die?’ the Torah, 29 our
most important religious text, is surprisingly silent. Nowhere does it discuss
the afterlife in detail. When the ancient rabbis talk about Gehenna [translated
hell in the New Testament] , the question they are trying to answer is ‘How
will bad people be dealt with in the afterlife?’

“Accordingly, they saw Gehenna as a place of punishment for those who

lead an immoral life. However, the time a person’s soul could spend in
Gehenna was limited to twelve months and the rabbis maintained that even
at the very Gates of Gehenna a person could repent and avoid punishment.30
After being punished in Gehenna a soul was considered pure enough to enter
Gan [Garden of] Eden. ”31

Proclamations of Hope

There are many promises in the Old Testament that affirm God’s prevailing
love and mercy for all.

For example, Psalm 136:1-26:

1 “Oh, give thanks to the Lord, for He is good! For His mercy endures
forever.

2 “Oh, give thanks to the God of gods! For His mercy endures forever.

3 “Oh, give thanks to the Lord of lords! For His mercy endures forever.

4 “To Him who alone does great wonders, For His mercy endures forever.

5 “To Him who by wisdom made the heavens, For His mercy endures
forever.
26 “Oh, give thanks to the God of heaven! For His mercy endures forever.”

All 26 verses of Psalm 136 end in the same way. In fact, “For His mercy
endures forever” is seen 42 times in the Old Testament!

Note God’s all-encompassing love and mercy in the following OT examples.

I have summarized them for clarity:

All

the

families

of

the

earth

shall

be

blessed.

(Gn 12:3, 28:14)

All

the

nations

of

the

earth
shall

be

blessed.

(Gn 18:18, 22:18, 26:4)

All the ends of the world shall turn to the Lord. (Ps 22:27a)

All

the

families

of

the

nations

shall

worship

before

God.

(Ps 22:27b)

All

those

who

go
down

to

the

dust

shall

bow

before

God.

(Ps 22:29)

All

flesh

will

come

to

God.

He

provides

atonement.

(Ps 65:2-3)

All kings shall fall down before God. (Ps 72:11a)

 All nations (peoples) shall serve Him. (Ps 72:11b)

All nations shall come, worship and glorify God—a God full of
compassion, and gracious, long-suffering and abundant in mercy. (Ps 86: 9,
15)

All the kings of the earth shall praise Him when they hear the words of
His mouth. (Ps 138:4)

All

He

has

made

will

receive

His

compassion.

(Ps 145:9b NIV)

All will experience the Lord’s goodness because He is gracious and full of
compassion, slow to anger and great in mercy. (Ps 145:9a, 8)

All

God’s

works

are

wrapped
in

His

tender

mercies.

(Ps 145:9b)

All God’s works shall praise Him. (Ps 145:10)

All living things will have their desires satisfied by His open hand. (Ps
145:14-16)

All people will receive a feast from God. (Is 25: 6)

All people and nations will have the covering and the veil that was cast
over them destroyed. (Is 25: 6-7)

All faces shall have their tears wiped away as God swallows up death
forever. (Is 25:8)

All

mankind

together

will

see

the

glory

of

God.
(Is 40:5 NIV)

All

the

ends

of

the

earth

shall

see

the

salvation

of

God.

(Is 52:10)

All nations, at that time, will gather to honor the Lord no longer following
their stubborn evil hearts. (Jer 3:17 NIV)

All nations and peoples of every language worshiped Him. (Dn 7:14 NIV)

All

people

will

have
God’s

Spirit

poured

out

on

them.

(Joel 2:28 NIV)

All peoples’ lips will be purified that they may call on the LORD and
serve him shoulder to shoulder. (Zep 3:9 NIV)

The above, though not exhaustive, strongly affirm God’s unfailing, unending
love for all people.

And King David would add: “Great is Your mercy … You have delivered
my soul from the depths of Sheol [translated “hell” 31 times in KJV;
“Hades” in LXX 32].” (Ps 86:13) Just think …

God’s mercy and love will prevail—even in Sheol!

The Early Church

Consider this startling fact: Belief in endless punishment was not the
predominant view of the Christian world during its first 500 years when
Jesus’ followers read the Scriptures in the original Greek! Dr. Edward
Beecher writes:

“Augustine himself wrote, ‘Some, nay rather, multitudes, do not believe in

the eternal punishment of the condemned’ (Enchirid., 112). … Deoderlein
says, ‘In proportion as any one was eminent in learning in Christian
antiquity, the more did he cherish and defend the hope of the termination of
future torments.’ (Theol., ii., 199) … Thus it appears, by applying
penetrating tests to history, that the modern orthodox views as to the doctrine
of eternal punishment, as opposed to final restoration, were not fully
developed and established till the middle of the sixth century, and that, then,
they were not established by thorough argument, but by imperial authority.
”33

I recommend Beecher’s, History of Opinions on the Scriptural Doctrine of

Retribution. It presents a concise historical exposition on what the early
church believed about ultimate human destiny. It is available as a free
download.34

For more on the Early Church, see note.35

If Endless Punishment Threatened All People …

God would not have thought everything was good.

He would not have called it “death.”

He would not have waited 4,000 years to warn us.

He would have engraved it in stone for all to see.

All families and nations would not be blessed.

God’s mercy would not endure forever.

God’s precious promises would be meaningless.

I remind you, God has planned our redemption from before creation!
Furthermore, the fact that the Old Testament does not teach endless
punishment should cause us all to seriously reconsider what the New
Testament really says about judgment.

God’s promises and actions in Biblical history

demonstrate His prevailing love for all people.

ANCHOR 2
Hope in Fire

The terms linked to the idea of “hell” in the Bible are often associated with
fire. Tragically, this has incited great fear and anxiety in human hearts. But
as we examine the Scriptures more closely about the nature of that fire, a
whole new image of God’s fire comes to light.

Three questions must be answered concerning “hell fire.” Is it literal? Is it

endless? Is it without purpose? The evidence I have found says “no” to all
three.

Fire is Metaphorical

The word fire in “hell fire” (G Gehenna fire) is clearly a metaphor. For
example, note the one time that Gehenna is used by someone other than
Jesus:

“The tongue … is set on fire by hell [ Gehenna].” (Jas 3:6)

Are tongues really set on fire? Do they burn in flames? No. This is
metaphorical, merely underlining the seriousness of the offense.

Most Bible readers understand that when Jesus says, “unless we hate our
parents we cannot be His disciples, ”36 He is speaking metaphorically. Why
should fire be any different?

In referring to the judgment of “hell” (G Hades), Jesus said:

“Capernaum

will

be

brought

down

to
hell

[ Hades].”

(Mt 11:23 KJV)

Clearly, a city that is “brought down” to Hades is metaphorical; cities do not

literally go to Hades. More on Hades in Anchor 4.

Scholars Testify

R.V.G. Tasker, general editor of the Tyndale New Testament Commentaries,

says:

“It is difficult to overestimate the emotional and spiritual damage … when

fire is understood literally! ”37

Thomas Allin, author of Christ Triumphant, wrote:

“The whole Bible is oriental. Every line breathes the spirit of the east, with
its hyperbole and metaphors, and what to us seem utter exaggerations. If
such language be taken literally, its whole meaning is lost. When the sacred
writers want to describe the dusky

redness of a lunar eclipse, they say the moon is turned into blood. He who
perverts Scripture is not the man who reduces this sacred poetry to its true
meaning. Nay, that man perverts the Bible who hardens into dogmas the
glowing metaphors of eastern poetry—

such conduct Lange calls ‘a moral scandal.’”

Allin continues:

“So with our Lord’s words: Am I to hate my father and mother or pluck out
my right eye literally? Or take a case by Farrar: ‘Egypt is said to have been
an iron furnace to the Jews38 and yet they said, “it was well with us there,”
and sighed for its enjoyments. ’39
Therefore I maintain that no doctrine of endless pain can be based on eastern
imagery, on metaphors mistranslated very often, and always misinterpreted.
”40

Dr. Rocco Errico, a scholar of Aramaic, the language which Jesus spoke,
writes:

“An Aramaic speaker’s purpose was not to deliver the message in

scientifically accurate terms: He piles up his metaphors and superlatives,
reinforced by a theatrical display of gestures and facial expression in order to
make the hearer feel his meaning. He speaks as it were in pictures. … It is
also because he loves to speak in pictures and to subordinate literal accuracy
to the total impression of an utterance, that he makes such extensive use of
figurative language. … He is fond of metaphor, exaggeration and
positiveness in speech. To him mild accuracy is weakness. ”41

Dr. Boyd Purcell writes:

“This understanding of the Aramaic language and culture [Errico’s quote]

explains exactly why Jesus used all these vividly strong picture words in
general and especially in regard to hell. … He needed to communicate in the
manner His audience would have readily understood. If Jesus had spoken in
a mild manner, He may have lost his audience. ”42

My friend and Bible teacher John Gavazonni wrote:

“Every passage of scripture [mis] used as a proof-text for endless

punishment, is in pictorial, metaphorical, symbolic language, filled with
hyperbole. … Coming from a Mediterranean ethnicity, growing up watching
my Italian parents, grandparents, aunts and uncles expressing themselves in
a way very similar to the Hebraic manner, I’ve had an advantage of getting
the feel of what our Lord Jesus and his apostles were really conveying by
their very vivid, dramatic style of communication. It’s good to be reminded
that it would have been expected that Jesus would have spoken with very
animated gestures, as is second nature to us Italians. There’s the old joke:
Cut off one of the fingers of an Italian, and he loses 1/10 of his vocabulary.
”43
Bible scholar William Barclay said:

“It was the eastern custom to use language in the most vivid possible way.
Eastern language is always as vivid as the human mind can make it. ”44

Jesus illustrated Barclay’s statement when He said to Peter:

“Get behind Me, Satan; … you are not mindful of the things of God.” (Mk
8:33)

Was Peter really Satan?

To the Pharisees, Jesus said:

“Blind guides, who strain out a gnat and swallow a camel … whitewashed
tombs … full

of dead men’s bones … Serpents, brood of vipers!” (Mt 23-33)

Were the Pharisees tombs and serpents who swallowed camels?

Jesus spoke constantly using metaphors and allegory:

“All these things Jesus spoke to the multitude in parables; and without a
parable He did not speak to them.” (Mt 13-34) 45

Fire is Purposeful

Bible “fire,” whether metaphorical or literal, is a vivid and graphic term

meant to capture our attention. It emphasizes both the gravity and
transforming nature of God’s acts and judgments.

Because Bible fire is so grossly misunderstood as something shocking and

horrendous, I list numerous examples from Scripture that show the positive
and purposeful side of that fire.

Consider these examples:

God spoke to Moses through a flame of fire. (Ex 3:2-4)

 He led Israel by a pillar of fire. (Ex 13:21)

Temple

fires

burned

continually

making

atonement.

(Lv 6:12-13; 1:4, 13; 2:2, 9; etc.)

God gave His law in fire. (Dt 5:22, 9:10; 33:2)

He answered Gideon, David, Elijah and Elisha by fire. (Jgs 6:21; 1Chr
21:26; 1Kgs 18:24; 2Kgs 2:11; 6:17)

God was worshiped for His eternal mercy when His fire consumed the
sacrifices. (2Chr 7:1-3)

The Lord washes away filth by the spirit of judgment and burning. (Is 4:4)

The Lord protects His people with flaming fire (a defense of divine love
and protection—

AMP). (Is 4:5)

A burning coal touched Isaiah’s mouth and his iniquity was taken away
… sin purged. (Is 6:5-7 NAS)

God is the devouring fire … everlasting burning with whom the righteous
dwell. 46 (Is 33:14-15)

We are not burned walking in fire, nor scorched by its flame. (Is 43:2)

We are refined; tested in the furnace of affliction. (Is 48:10)

 God’s Word burns in our hearts. (Jer 20:9; Lk 24:32)

His Word is like a fire. (Jer 23:29)

His

throne

is

flaming

fire

with

wheels

burning

with

fire.

(Dn 7:9)

A river of fire flows from before Him. (Dn 7:10 NAS)

All the earth is devoured with God’s jealous fire and then restored. (Zep
3:8-9)

The

Lord

is

a
wall

of

fire

around

Jerusalem,

her

glory.

(Zec 2:5)

He is like a refiner’s fire … will purify. (Mal 3:2-3)

Christ baptizes with fire. (Mt 3:11)

Jesus longs to send fire on the earth. (Lk 12:47-49)

The Holy Spirit descends in fire. (Acts 2:3)

Fire tries everyone’s work. “Everyone”! (1Cor 3:13)

We are saved “as through fire.” (1Cor 3:15)

God’s ministers are a flame of fire. (Heb 1:7; Ps 104:4)

God Himself is a consuming fire—without consuming our being. (Heb

12:29; Mal 3:6)

Faith is tested by fire. (1Pt 1:7)

Fiery trials are cause to rejoice. (1Pt 4:12-13)

Fire exposes everything or all the deeds done on earth, i.e., makes truth
known. (2Pt 3:10b EXB47)
 Christ’s eyes are a flame of fire, His countenance like the sun. (Rv 1:14,
16)

God’s refining fire is an expression of His love—a “chastening,” bringing

true riches.

(Rv 3:17-19)

The seven lamps of fire are the spirits of God. (Rv 4:5)

The judgment of the “lake of fire” is in the (assuring) presence of the

Lamb—Jesus. (Rv

14:10)48

There is a sea of glass and fire in heaven. (Rv 15:2)

Can you see how prevalent and purposeful Bible fire is? Think what fire
does! It transforms matter from one form to another—a perfect metaphor for
God’s transforming work in our lives!

And though at times we see fire in destructive contexts, it does not impede a
good purpose in the

larger scheme as seen in Anchor 5. God’s purposes and designs for His
children and all creation will prevail as seen in Anchors 8 and 9.

Fire Transforms

What does fire have to do with God?

“God is love. ” (1Jn 4:8, 16)

“God is a consuming fire. ” (Heb 12:29)

Therefore, God is a loving, consuming fire. And what does God’s love
consume? Our Sin—i.e., our selfishness, evil thoughts and tendencies, our
pride—anything impure. So then, a
“consuming” fire is a “purifying” fire—a fire which transforms us. It
expresses itself in many ways.

Fire Refines

The prophet Malachi said something profound about God’s consuming,

purifying nature:

“He is like a refiner’s fire and like launderers’ soap. He will sit as a refiner
and a purifier of silver; He will purify the sons of Levi [priests who
represented the people before God], and purge them as gold and silver, that
they may offer to the Lord an offering in righteousness. Then the offering of
Judah and Jerusalem [i.e., “all” the people] will be pleasant to the Lord. …
And I will come near you for judgment. … For I am the Lord, I

do not change [love never ends49] therefore you are not consumed O sons of
Jacob [nation of Israel]. ”50

God’s “fire” does not “consume” or annihilate our being, but purifies our
nature. In refining His priests, God was refining the nation whom they
represented—a people called Israel. The people of Israel were given a
unique task to bless all families of the earth through Christ.51

Fire Washes

“The Lord has washed away the filth of the daughters of Zion … by the
spirit of judgment and by the spirit of burning, then the Lord will create
above every dwelling place of Mount Zion … a flaming fire by night.” (Is
4:4-5)

“Daughters of Zion” is a metaphor for Israel and the loving, caring, patient
relationship God has with His chosen-for-a-purpose people. 52 God’s
judgment fire washes the “filth,” e.g., the selfish ways and motives from all
of us. Note the all-inclusive phrase: every dwelling.

Fire Devours

“All the earth shall be devoured with fire that they all may call on and serve
the Lord.”
(Zep 3:8-9)

Being devoured with fire is for the express purpose of bringing all people to
seek and to serve God.

Fire Prompts Worship

“All the earth shall worship You and sing praises to You. … He is awesome
in His doing toward the sons of men. … Oh, bless our God, you peoples. …
For You, O God, have tested us; You have refined [purified-EXB] us as
silver is refined. … We went through fire and through water.” (Ps 66:4-12a)

All the earth (everyone) will worship and sing praises to God because no one
is excluded from His purifying fire. Note the word For which links worship
and praises with His refining fire. But you might be thinking, “How can we
know this includes ‘hell’-fire [ Gehenna fire]?” The following verse reveals
it:

Fire Purifies All

“Hell fire [G Gehenna fire] … is not quenched. For everyone will be

seasoned [purified-GNT]53 with fire. ” (Mk 9:47-49)

This is a revealing passage! Note the word For which links Gehenna fire
with a purifying fire that affects everyone! 54 This direct association is
unmistakable. Since “everyone” will experience this fire (at least to some
degree), “hell fire" cannot be endless. Think about it for a moment.

Furthermore, the word never in “shall never be quenched” (Mk 9:43) is not
part of the Greek text. 55

Fire Brings Rich Fulfillment

“You laid affliction on our backs. … We went through fire. … But you
brought us out to rich fulfillment.” (Ps 66:11b-12)

The afflictions of life with all their trials, sorrows and hardships, referred
metaphorically as fire, serve a wonderful purpose. They bring rich
fulfillment!
Because God loves us, He brings us through afflictions. That’s how He
molds us or transforms us into His image—as seen most clearly in Jesus
Christ. 56 Can anything be more fulfilling than this?

Love Burns Like a Blazing Fire

“Love is as strong as death, its jealousy [ardor]57 unyielding as the grave

[severe as Sheol–

NAS]. It [love58] burns like blazing fire, like a mighty flame. Many waters
cannot quench love, rivers cannot wash it away.” (Sg 8:6-7 NIV)

God’s love for us all is relentless, unyielding, unquenchable … burns like a

blazing

fire—a mighty flame … rivers cannot quench His fiery love or wash it away.
Death

and Sheol are no barrier to His love.

“Where can I go from Your Spirit?

Or where can I flee from Your presence?

If I ascend into heaven, You are there;

If I make my bed in hell 59 behold, You are there.

If I take the wings of the morning,

And dwell in the uttermost parts of the sea,

Even there Your hand shall lead me,

And Your right hand shall hold me. ”60

It matters not what kind of fire we must face, whether it’s a …

burning coal …
 flaming fire …

refining fire …

consuming fire …

devouring fire …

unquenched fire …

baptism of fire …

spirit of burning …

furnace of fire …

testing fire …

lamp of fire …

river of fire …

lake of fire …

mighty flame …

blazing fire of love …

Fire conforms us to the character of our loving Father, who loves us too
much to leave us in our sins.61

This single truth assures us that Gehenna fire cannot be literal, endless and
without purpose.

God’s loving and consuming fires

transform us into His image.

ANCHOR 3
Hope in Judgment

Does God have a remedial and corrective purpose in His judgments or are
they solely punitive?

As we have seen in Anchor 2, they are remedial even when it may not be
immediately obvious.

Scripture assures us of this, since God does not change.62 If His past and
present judgments have been just and purposeful, we can rest assured that
His future ones will be too.

Examples of Remedial Purpose

Observe God’s good purposes in the following examples. Note what is

italicized:

1) “When Your judgments are in the earth, the inhabitants of the world will
learn righteousness. ”

(Is 26:9)

2) “You have appointed them for judgment. … You have marked them for
correction. ” (Hab 1:12)

Judgment teaches righteousness, bringing correction!

3) “Happy is the man whom God corrects; Therefore do not despise [His]
chastening. … ” (Jb 5:17)

God’s chastening corrects us, bringing happiness.

4) “For He bruises, but He binds up; He wounds, but His hands make whole.
” (Jb 5:18) Judgment hurts—bruises and wounds are involved, but it makes
us whole!

5) “In trouble they visited You, they poured out a prayer when Your
chastening was upon them.”
(Is 26:16)

God’s chastening draws us closer to Him and moves us to pray.

6) “Before I was afflicted I went astray, but now I keep Your word. ” (Ps
119:67) 7) “It is good for me that I have been afflicted, that I may learn Your
[demands, requirements—

EXB]” (Ps 119:71)

God’s affliction is a good thing—it teaches us His requirements and values

and leads us to keep His word.

8) “The Lord will scatter you. … But from there you will seek the Lord.” (Dt
4:27-29)

9) “When you are in distress and all these things have come upon you [from
being scattered], in the latter days you will return to the Lord … and listen to
His voice. For the Lord … is a compassionate God; He will not fail you.”
(Dt 4:30-31 NAS)

What motivates God in judgment? Compassion! His goal? Our

reconciliation and obedience. He won’t fail us!

10) “I have driven them in My anger. … I will bring them back … for the
good of them.” (Jer 32:37-39)

Our Father desires our good even in His “anger.” Separation in judgment is
not endless; He brings us back!

11) “Through deceit they refuse to know Me. … Therefore … I will refine
them and try them.”

(Jer 9:6-7)

Even if we refuse or reject God, He will refine (purify) us! Sin is not God’s
defeat, but His opportunity.
12) “The Lord has washed away the filth … by the spirit of judgment and …
burning.” (Is 4:4) God’s burning judgments wash away our filth.

Nothing Stops God—Not Even Satan!

13) “[They] were delivered to Satan that they may learn not to blaspheme.”
(1Tm 1:19b-20) 14) “Deliver such a one to Satan for the destruction of the
flesh, that his spirit may be saved. ”

(1Cor 5:5)

This makes total sense, since our heavenly Father is GOD. He will teach us
and save us through any means He chooses. No power in all the universe can
subvert God’s power to accomplish His will in us (Anchor 8).

Hope for the Nations

15) “He will proclaim judgment to the nations … until he should issue his
judgment63

victoriously. And in his name the nations shall have hope. ” (Mt 12:18-21
NTAT) The evidence is overwhelming: God’s judgments are for our
correction and transformation. And since they always have purpose, we can
rest assured that they will culminate in victory!

There is hope for all!

The Perfect Parent

Since we, as human beings, created in God’s image,64 naturally discipline

our children for their good, it is only normal to expect the same from God
our Father. Jesus Himself used this kind of reasoning:

“If you … know how to give good gifts to your children, how much more
will your Father.” (Mt 7:11)

So it is right to compare human parenting with God’s.

Observe:
16) “God chastens and corrects you, for His punishment is proof of His love.
Just as a father punishes a son he delights in to make him better, so the Lord
corrects you.” (Prv 3:11-12 TLB) 17) “When we are judged, we are
chastened [child- trained, educated and disciplined65] by the Lord.” (1Cor
11:32)

18) “[God] chastens us for our profit, that we may be partakers of His
holiness. … Afterward it yields the peaceable fruit of righteousness to those
who have been trained by it.” (Heb 12:10-11) I recall when our daughters
were young, Denise and I had to discipline them at times, but it was always
for their good and with love, never as pay-back. And today, as mature adults,
they are the same way with their children. We are merely reflecting the
nature of our heavenly Father. And since God is the Father of all people
(Anchor 7), we are further assured that His judgments are purposeful for
everyone, even those considered unbelievers. 66

Synergy of Judgment with Mercy

There is a critical dynamic about God’s judgments that few of us understand.

In fact, it powerfully validates God’s good purpose in all His judgments.
King David seems to have known this, and its truth made him sing for joy:

“I will sing of mercy and judgment: unto Thee, O Lord, will I sing. ” (Ps
101:1 KJV) David could sing because he knew God’s judgments worked
with His mercy to accomplish His will in our lives. However, we have been
taught to see mercy and judgment as opponents instead of partners in God’s
plan. But on closer observation, we see them as complementing elements of
our Father’s love. They work hand in hand to accomplish one goal—
reconciliation between Father and child.

Let us observe a few passages that bear this out. Note what I have italicized:

1) “To You … belongs mercy; for You render to each according to his
work.” (Ps 62:12) Mercy, in this case, is expressed in God’s just recompense.
Note the word “for.”

2) God visits His sons’ transgressions with the rod and stripes.
“Nevertheless, My loving-kindness [mercy] I will not utterly take from him.”
(Ps 89:30-34)

Mercy follows punishment.

3) “Lord … you were to Israel a forgiving God, though you punished their
misdeeds.” (Ps 99:8

NIV)

Even though God forgave them, He still disciplined them.

4) “Her iniquity is pardoned; [yet] she has received from the Lord … double
for all her sins.” (Is 40:2)

Pardoned sins still incur consequences. And whatever may be the reason for
the word double here, the point is that double indicates something with a
defined limit. It is not infinite.

5) “With a little wrath I hid My face from you for a moment, but with
everlasting kindness I will have mercy on you, says the Lord, your
Redeemer.” (Is 54:8)

Momentary wrath is followed by everlasting kindness.

6) “Christ forgave you. … But he who does wrong will be repaid, … and
there is no partiality.”

(Col 3:13, 25)

Though forgiven, we still incur consequences for doing wrong. That’s

because our Father disciplines us for good.

7)

Though

He

utterly
destroys,

[yet]

through

repentance

forgives.

(Dt 4:24, 26, 29-31)

Utter destruction is followed by repentance and forgiveness.

8) “Say to those with fearful hearts, ‘Be strong, do not fear; your God will
come … with vengeance [recompense—ABP67]; with divine retribution
[recompense—NAS] He will come to save you.’” (Is 35:4 NIV)

There’s a sense in which we shouldn’t fear God’s recompense—because

divine retribution ultimately saves (or perfects) us.

9) “Each one … [is] recompensed for his deeds [yet] He made Him … to be
sin on our behalf.”

(2Cor 5:10, 21 NAS)

Though Christ is made sin for us, we are nonetheless recompensed for our
deeds.

10) The Father … judges according to each one’s work, [yet] we are
redeemed. (1Pt 1:17-19) Even though we are redeemed, we are still judged
according to our works.

As you can see, God interweaves mercy with judgment.

It seems there are two dimensions to God’s forgiveness; a legal or forensic

one, and then a familial or relational aspect. 68 The first is based on Adam’s
loss and Christ’s victory for us,69 and the second, on our responses to our
Father’s call and commands. He invites us and expects us to follow Christ in
love and good deeds, and holds us accountable to that. That is why our
loving Father integrates judgment with mercy in order to achieve His good
purposes in each one of us.

How We Live Has Consequences

God’s judgments are an expression of His mercy, even when they seem void
of it.

Think of this:

“Judgment is without mercy to the one who has shown no mercy.” (Jas 2:13)

And why? So we will learn to be merciful and be blessed as a result!

“Blessed are the merciful, for they shall obtain mercy.” (Mt 5:7)

When our Father’s fearsome judgments are without apparent mercy to those
who have shown no mercy, it is only because He must provide strong
medicine to bring healing to unmerciful hearts.

Yet even when our Father has to withhold mercy, He does so with a merciful
intention. In some cases, tough love is the only remedy for an uncaring heart.

Interestingly enough, though our Father loves us all and desires our well
being in every way, there seems to be a place for fear in His purposes—the
right kind, of course. Its purpose is to teach us about love:

“There is no fear in love; but perfect love casts out fear, because fear
involves punishment [chastening—CLT] and the one who fears is not
perfected in love.” (1Jn 4:18

NAS)

How we live and love affects our peace of mind. As long as selfishness
abides in us, fear will gnaw at us—it can’t be otherwise. It all comes back to
the priority of love. 70 Remember, our purpose in life is to become like
Jesus—perfect in love! 71 And we should rejoice because God is working in
us towards that goal. 72
Note carefully: many think that because they have “accepted” Christ, no
judgment awaits them.

Yet Scripture abounds with warnings to believers. For example:

“We must all appear before the judgment seat of Christ, that each one may
receive what is due him for the things done while in the body, whether good
or bad.” (2Cor 5:10 NIV)

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

No one escapes judgment. 73

How we respond to suffering people affects what we will experience in

judgment. We will be judged by how we have cared for the hungry,
strangers, the poor, the sick, prisoners, orphans and widows.74 Rewards and
losses are at stake.75 Some will qualify for the first resurrection and reign
with Christ 1,000 years.76 Others will weep with remorse for a time. 77 Yes,
judgment and sorrow are real, and they serve a good purpose.

Rejoicing In Judgment

King David went so far as to rejoice over God’s judgments!

“He shall judge the people righteously. Let the heavens rejoice … the earth
be glad.” (Ps 96:10-13 KJV)

“Oh, let the nations be glad and sing for joy! For You shall judge the people
righteously.”

(Ps 67:4)

“The judgments of the Lord are … more to be desired … than gold, …

sweeter also than honey.” (Ps 19:9-10)

Justice, judgment and mercy moved David to say:

“Justice and judgment are the habitation of thy throne: mercy and truth shall
go before thy face. Blessed is the people that know the joyful sound: they
shall walk, O Lord, in the light of thy countenance.” (Ps 89:14-15 KJV)

Judgment leads to a joyful sound because of the blessing it ultimately brings!

“Sing unto Him a new song. … He loveth righteousness and judgment

[justice]: the earth is full of the goodness of the Lord.” (Ps 33:3-5 KJV)

How can we, even for a moment, entertain the thought that such positive and
joyful language about God’s judgments could in any way imply everlasting
punishment for anyone?

As you continue reading all ten Anchors of Hope in this book, you will come
to see why David could rejoice in God’s judgments like he did.

The idea of judgment no longer hinders my inner peace as I also obey Paul’s
exhortation to meditate on what is noble … just … lovely … of good report
… praiseworthy … etc.78

I can truly believe and rejoice in all of God’s wonderful and comforting
promises. The joy of the Lord has become my strength!79

God’s judgments serve a good purpose.

ANCHOR 4

Hope in Ancient Greek

Hell, to most Christians, is a fate of endless suffering. What can be worse?

Even after billions and billions of years, it starts all over again … and again
… and again. It’s impossible to imagine. And some even say its fires are
literal! Scores of horrid depictions about hell have been taught in Christian
writings over the centuries.

However, the eternal terrors of hell conjured up in all these images have no
place in the Holy Bible. Rather, they are rooted in ancient and medieval
mythology. 80
The pertinent Hebrew and Greek terms related to divine judgment are Sheol,
Hades, Gehenna, Aiōnios, Kolasis and Eis tous aiōnas tōn aiōnōn. I will use
the first three, not “hell,” in all quotes.

Observing closely how these terms are used in Scripture will confirm the
limited and purposeful nature of God’s judgments.

Hebrew Sheol—Greek Hades (H7585; G86)

The KJV translates Sheol as “hell” 31 times and Hades as “hell” 10 times.
However, most translations never translate them as “hell.” Sheol refers to the
grave or the abode of the dead.” 81

The Greek Septuagint (LXX)82 translates Sheol as “Hades.” Thus these two
terms are synonymous in their Biblical usage .

Let us learn the truth from the Scriptures:

1) “The Lord kills and makes alive; He brings down to Sheol [ABP Hades]
and raises up.” (1Sm 2:6 NAS)

2) “God will redeem my soul from the power of Sheol [ABP Hades].” (Ps
49:15 NAS) 3) “From the hand of Hades 83 I shall rescue them.” (Hos
13:14a ABP) How can Sheol and Hades be endless if God raises up,
redeems and rescues us from them?

4) “Where is your sting O Hades?” (Hos 13:14b ABP)

These words imply that there is no sting. But if Hades were truly the destiny
of billions of people as many teach, and its sufferings never end, its sting
would be devastating.

The Apostle Paul certainly knew the meaning of Hades. That is why he
could proclaim this next verse:

5) “O grave [ Hades84] where is your victory?” (1Cor 15:55b KJV from Hos
13:14) Hades occurs 11 times and the KJV always translates it hell except
this one time! Why? The KJV translators were mandated by the King to not
compromise Church doctrine.85 To admit that hell is not victorious would
have violated that mandate.

Note! This is the only time Paul ever used the word Hades. 86 Surely if he
thought it meant endless punishment, he could never have made this claim.
Instead he would have warned of it throughout all his letters! Make no
mistake, if even one person was sentenced to infinite pain in hell—hell
would be victorious! 87

6) “Capernaum … shalt be brought down to Hades. … It shall be more

tolerable for the land of Sodom in the day of judgment.” (Mt 11:23-24 KJV)

To say one kind of endless punishment is more tolerable than another

contradicts the gravity of infinite punishment, for it is its endlessness that
makes it so terrifying. But this passage makes perfect sense if both
punishments are measurable—one being more severe than the other.

7) “I … have the keys of Hades and of death.” (Rv 1:18 KJV)

This implies Jesus will unlock the gates of Hades and release its captives as
other passages indicate or imply.88

8) “Death and Hades delivered up the dead which were in them: and they
were judged, every man according to their works.” (Rv 20:13 KJV)

If Hades releases its dead, it cannot be endless, thus harmonizing with all
God’s judgments.89

Greek Gehenna (G1067)

Gehenna was a physical location—a garbage dump just outside the city of
Jerusalem. 90

Nevertheless it also had a metaphorical application alluding to some form of

after-life judgment.

Let us learn from the Scriptures:

1) “Whoever says, ‘You fool,’ shall be guilty enough to go into the fiery
Gehenna. Therefore …

be reconciled … make friends … so that your opponent may not hand you
over to the judge …

and you be thrown into prison. Truly I say to you, you will not come out of
there until you have paid up the last cent.” (Mt 5:22-26 NAS)

The word “until” means that Gehenna’s metaphorical prison is not endless—
it lasts only until the last cent is paid! The word “therefore” (v. 23) directly
links Gehenna (v. 22) to the illustration that follows which concludes with
this prison (v. 25). Even Jonathan Edwards91 admitted this

“prison” refers to Gehenna. 92

It is important to note that this is the first time Jesus referred to Gehenna—
thus it is most appropriate that He would specify its duration. Also it’s found
at the beginning of the New

Testament for all to see in what is perhaps the greatest sermon ever
preached, the “Sermon on the Mount” ! 93 Finally, Jesus reiterates this
“until” warning of God’s judgment two additional times, in Mt 18:34-35 and
Lk 12:58-59.

2) In this same context Jesus referred to God’s law of justice, as discussed in

Anchor 6:

“Do not think that I came to destroy the law. … ” (Mt 5:17-21)

“An eye for an eye, and a tooth for a tooth.” (Mt 5:38; Ex 21:24)

This fundamental “eye for eye” teaching or law, was an essential step in
raising humanity to a higher plane—the law of love. It was our tutor to bring
us to Christ.94 He taught us that each crime deserves a measured penalty—a
reference point on which He would expand. He unmistakably affirmed its
validity in these immortal words:
“With what judgment you judge, you will be judged; and with the measure
you use, it will

be

measured

back

to

you.”

(Mt 7:1-2)

Thus, the idea of endless punishment is fallacious—it is not measurable. It

contradicts Christ’s clear teaching.

3)

“You make him twice as much a son of Gehenna as yourselves.”

(Mt 23:15)

If Gehenna is infinite, i.e., immeasurable, it cannot be deserved twice as

much as another punishment. It makes sense only in the context of a defined,
measured penalty.

4) “How will you [“sons of Gehenna” v. 15] escape the sentence of

Gehenna? Therefore … ”

(Mt 23:33; 23:15, 33, 37-39 NAS)

This implies that these will not escape! Yet observe how Jesus immediately
showed them His love:

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those
who are sent to her! How often I wanted to gather your children together, as
a hen gathers her chicks under her wings, but you were not willing!” (Mt
23:37 NAS)

What affection! But now comes judgment:

“Behold!

your

house

is

being

left

to

you

desolate. ”

(Mt 23:38 NAS)

Something tragic is occurring, yet this is not the end of the story!

“For

say

to

you

you
will

not

see

Me

until

(Mt 23:39 NAS)

Whatever this desolate judgment entails, it endures only until something else
occurs. Note the pivotal words for and until. As we saw in Matthew 5:26,
God’s judgment endures until its purpose is attained. Note what happens
next.

“For … you will not see Me until you say, ‘ Blessed is He who comes in the
name of the Lord!’” (Mt 23:39 NAS)

These “sons of Gehenna” 95 in verse 15, later bless the Lord. Having
petitioned for His execution, cursed Him while on the cross, they
subsequently had a change of heart and repented. Desolation opened their
eyes. The lesson: God’s judgments transform us as we saw in Anchors 2 and
3.

5) “Gehenna fire. … For everyone will be salted [purified]96 with fire.” (Mk
9:47b, 49) Gehenna fire purifies everyone. 97

This makes perfect sense, since eventually Gehenna will be a holy place:
“The whole valley where dead bodies and ashes are thrown [ Gehenna], and
all the terraces out to the Kidron Valley

… will be holy to the LORD. The city [Jerusalem] will never again be
uprooted or demolished. ” 98
This is so fitting in light of Anchor 10!

Greek scholar David Bentley Hart, in the postscript of his New Testament,
presents a comprehensive yet concise historical and Biblical essay which
affirms that Gehenna was not endless.99

Greek Aiōnios (G166)

Aiōnios is translated “everlasting” and “eternal” in most Bible translations.

For example:

“These will go away into everlasting [ aiōnios] punishment, but the

righteous into eternal

[ aiōnios] life.” (Mt 25:46)

This is the key text usually quoted in defense of endless punishment. But is
it accurate? Not according to The Emphasized Bible:100

“These shall go away into age-abiding correction, but the righteous into age-
abiding life.” (Mt 25:46)

Age-abiding correction is not everlasting punishment.

Note the judgment clause in these additional translations:

… chastening eonian (CLT).101

… eonian pruning (TNT).102

… rehabilitation for a set period of time (SNT).103

… punishment age-during (MYLT).104

… aeonian punishment (TCNT).105

… Punishment of the Ages (WNT).106

… age-abiding punishment (FAABT).107

 … age-long punishment (2001T).108

… chastening of that Age (NTAT).109

As we see in these ten translations, Matthew 25:46 does not teach endless
punishment. A reliable way we can verify the accuracy of these translations
is to examine the Septuagint, the Greek Old Testament used by the Apostles
in the time of Christ.

The Greek Old Testament— Septuagint (LXX)

The Septuagint is perhaps our most authoritative ancient document affirming

the limited nature of aiōnios in Mt 25:46a—having itself become part of the
inspired New Testament Canon. Prof.

David Bently Hart says it “provides nine-tenths of all the quotations from
[the OT] Hebrew scripture found in the New Testament. ” 110 Scripture
interprets itself!

Consider the following ten passages based on the Septuagint:111

Circumcision

is

an

aiōnios

( olām)

covenant

until

the

New

Covenant
replaces

the

old.

(Gn 17:13; Heb 8:6-13; 9:15)

Mountains

are

aiōnios

( olām)

until

they

are

scattered

and

collapse.

(Hb 3:6; Is 40:4; Mk 13:31; 2Pt 3:10)

Jonah

was

in

the

fish
for

aiōnios

( olām)

until three days later. (Jon 2:6; 1:17)

The

field

of

the

Levites

is

their

aiōnios

( olām)

possession

until the New Covenant ends their priesthood. (Lv 25:34; Lk 16:16; Heb ch
7-9, esp. 8:1-13; 9:11-15)

Ruins

[NIV]

are

aiōnios

( olām)
until they are rebuilt. (Is 58:12; 61:4)

Hills

are

aiōnios

( olām)

until

made

low

and

the

earth

burned

up.

(Gn

49:26;

Is 40:4; Mk 13:31; 2Pt 3:10)

An

aiōnios

( olām)

landmark
is

not

to

be

moved

until it is lost, destroyed or otherwise disturbed. Nothing is permanently

fixed in this world. (Prv 22:28; 23:10)

priest

makes

atonement

as

an

aiōnios

( olām)

statute

until the priesthood is changed. (Lv 16:32-34; Lk 16:16; Heb 7:27-28; 8:4-8;
1Jn 2:2)

He

remembered

the
aiōnios

( olām)

days

yet those days ended. (Is 63:11)

God’s people stumbled from the aiōnios ( olām) paths until those paths
ceased or changed with the change in the law. (Jer 18:15; Heb ch 7-9)

Can you see how aiōnios does not mean “eternal” in any of these cases?
These are only a sample. Professor Marvin Vincent asserts that 80% of the
150 occurrences of aiōnios in the Septuagint imply limited duration.112 This
is critical, since this word qualifies punishment, Gehenna fire, destruction
and judgment.113 No judgment, qualified by aiōnios, should be interpreted
as endless.

Augustine and Eternal Life

Augustine, who knew little of the Greek language, assumed that if eternal
punishment was not eternal, neither was eternal life, since both are cited in
Matthew 25:46.114 Did he make a valid point? It seems not.

❖ The Creeds Disprove Augustine

The early Church sheds critical light on this idea in its creeds. Along with
the Septuagint, the ancient creeds are an important authority in determining
the meaning of the Greek word aiōnios, normally translated “eternal” in our
English Bibles.

Dr. Edward Beecher writes:

“Two of the earliest creeds use the very words of Christ, ‘ aionian life;’ other
creeds throw light on their sense, especially on the sense of the word
aionios. This kind of evidence is as direct and authoritative as is possible. It
is the testimony of the early Church speaking in her creeds. ”115
Note how the last clause of the Nicene Creed compares with the earlier
Apostles’ Creed: Apostles’ Creed:

“I believe in the resurrection … and the life everlasting [ aiōnios]. ”116

Nicene Creed:

“I believe in the resurrection … and the life of the world to come.”117

Beecher continues,

“The earlier creeds introduce ‘ aionios’ to qualify life. The later creeds drop
it, and in place of it introduce the idea ‘of the world to come,’ as a perfect
equivalent to aionios. …

This change was made without controversy or protest. ” 118

This is significant, as it reveals how the native Greek-speaking leaders of the

early Church understood aiōnios punishment. 119

If aiōnios life meant life of the world to come, then punishment is

punishment of the world to come. The duration of each is determined by
God. Life is without end while punishment lasts until it achieves God’s
purpose. They are both of the world to come. “Of the world to come”

then, clearly allows for differences in duration in the same passage.

❖ Scripture Disproves Augustine

Augustine’s theory is also disproved in three additional passages which, like
Matthew 25:46, refer to aionios two times. In all three examples, aionios
usages are not of equal duration: 1) A mystery is hidden for aiōnios but then
made known by the aiōnios God. (Rom 16:25-26)120

A mystery revealed in the future is not eternal, even though it is revealed by

the eternal God.

2) Aiōnios hills melt away, yet His ways are aiōnios. (Hb 3:6)121
Hills are not eternal, since they melt away.122 Yet God’s ways are eternal
because He is eternal.

3) God’s people remembered the aiōnios days of Moses. … Who divided the
waters before them to make for Himself an aiōnios name. (Is 63:11-12)123

The days of Moses have ended, yet God’s name never ends because He is
eternal .

You see, aiōnios is a relative term—its duration depends on its subject and
context. 124 For example, Jonah said his entrapment in the great fish was
aiōnios, yet his ordeal only lasted three days. 125

❖ Jesus Disproves Augustine

Jesus, our supreme authority, defined aiōnios life not in terms of duration,
but as a quality of life:

“This is eternal [ aiōnios] life that they may know you, the only true God and
Jesus Christ.” (Jn 17:3)

Aiōnios life, then, is life in vital union and relationship with God.

❖ Scholars Disprove Augustine

Professors David Konstan and Ilaria Ramelli write:

“When it [ aiōnios] is associated with life or punishment, in the Bible … it

denotes their belonging to the world to come. ”126

Professor R.V.G. Tasker wrote:

“Aiōnios is a qualitative rather than a quantitative word. Eternal life is the

life that is characteristic of the age [ aiōn] to come. … Similarly, ‘eternal
punishment’ in this context

indicates that lack of charity … will be punished in the age to come. There
is, however, no indication as to how long that punishment will last. ”127
Professor David Bentley Hart128 wrote:

“In the original Greek of the New Testament, there really are only three
verses that seem to threaten ‘eternal punishment’ for the wicked (though, in
fact, none of them actually does). ”129

Hart adds …

“New Testament scholars as theologically diverse as Marcus Borg and N.T.

Wright have

suggested that translators might do well in many or most instances to render

aiōnios as

‘of the age to come.’”130

Dr. Heleen Keizer defines aiōnios as:

“time constituting the human temporal horizon.” More131.

Greek scholar, William Barclay wrote:

“The simplest way to put it is that aiōnios cannot be used properly of anyone
but God. …

Eternal punishment is then literally that kind of remedial punishment which

it befits God to give and which only God can give. ”132

Pastor and author, Peter Hiett, Mdiv. Fuller Seminary, explains:

“It seems abundantly clear that ‘aion’ is a simple noun and should be
translated ‘age’ in English. ‘ Aionios’ is an adjective and in English there is
no adjective that corresponds to the English noun ‘age’. … It means ‘of the
age.’ But that leaves us with a question: ‘Of what age?’ In Scripture there
appears to be a fundamental distinction between ‘this age (or these ages)’
and ‘the age to come,’ God's age. So fundamentally, something ‘ aionios,’

is something of God's age.” More. 133

Greek Kolasis (G2851)

William Barclay, on the word punishment, adds:

“I think it is true to say that in all Greek secular literature, kolasis is never
used of anything but remedial punishment. ”134

Thayer’s Greek Lexicon defines kolasis as:

“correction, punishment and penalty. ”135

David Bentley Hart, translates kolasis as chastening. He adds:

“The only other use of the noun in the New Testament is in 1John 4:18
where it refers not to retributive punishment, but to the suffering experienced
by someone who is subject to fear because not yet perfected in charity. ” 136

The TNT defines kolasis as:

“pruning (a curtailment; a checking; restraint; a lopping off—thus, a

correction.)” (Mt 25:46 TNT)

It is important to realize that even if kolasis is translated as “punishment,” it

does not rule out a corrective purpose. 137

Greek Eis Tous Aiōnas Tōn Aiōnōn (G—1519, 165, 165)

The Greek, eis tous aiōnas tōn aiōnōn, often translated “forever and ever,”
literally means “unto the ages of the ages. ”138 Like aiōnios, this phrase also
implies eternal when it modifies that which in itself is eternal—such as God.
139 Yet there are times, however, when it does not. Let’s look at three in
Revelation.

❖ Book of Revelation
“Jesus … ruler of kings on earth … to him140 be glory and dominion [ to
the ages of the ages—141].” (Rv 1:5-6 ESV)
Jesus reigns to the ages of the ages, yet His reign ends when He hands over
the kingdom to His Father. He reigns “until” He has put all His enemies
under His feet. 142

“His servants shall serve Him, … and they shall reign [ to the ages of the
ages 143].” (Rv 22:3-5)

Compare this to Rv 20:4, 6 which twice specifies that Christ’s servants will
reign with Him 1000

years—which is not forever. 144

“The kings of the earth … [will] see the smoke of her burning, standing at a
distance …

saying, ‘Alas, alas, that great city Babylon, that mighty city! For in one hour
your judgment has come.’” (Rv 18:8-10) “For in one hour such great riches
came to nothing.

… They saw the smoke of her burning, saying, ‘What is like this great city?’
… For in one hour she is made desolate.’” (Rv 18:17-19) “For true and
righteous are His judgments. … Her smoke rises up forever and ever [to the
ages of the ages—MYLT].”

(Rv 19:1-3)

This judgment is especially noteworthy for five reasons:

1. It was a righteous (just) judgment.

2. It was temporal, lasting one hour— not endless. This is stated three times
emphasizing its importance.

3. Its purpose was not to annihilate individual souls. 145

4. Its smoking aftermath ended shortly thereafter, maybe within hours or

days—again, not endless. Only the record of this event lives on as a warning
to subsequent generations.
5. It indicates that the similar smoke of the lake of fire146 torments (rising
“for ages of ages” 147) is also not endless. 148 Why would it be? Nothing
here contradicts God’s true and righteous judgments as established
throughout Scripture.149

The above three passages affirm the limited nature of the phrase “to the ages
of the ages. ” 150

Scripture Interprets Scripture

❖ A Superlative
Ages of the ages seems to be one of many superlative phrases.

For example:

Song of songs (Sg 1:1)

Vanity of vanities (Eccl 12:8)

Servant of servants (Gn 9:25)

God of gods (Dt 10:17)

Prince of princes (Dn 8:25)

Holy of holies (Ex 26:33 NAS)

Hebrew of Hebrews (Phil 3:5)

King of kings (1Tm 6:15)

Lord of lords (1Tm 6:15)

All of these phrases raise one object above others in their class. It seems
only right that ages of the ages would have a similar connotation, referring
to the most momentous and climactic ages among all others. 151 Christ
initiated His rule in the church age and will continue to expand it in the
millennial age and beyond.
❖ Paul Testifies
The Apostle Paul spoke of the ages (plural) to come:

“God … made us sit together in the heavenly places in Christ Jesus, that in
the ages to come He might show [exhibit; display; demonstrate152] the
exceeding riches of His grace in His kindness toward us in Christ.” (Eph 2:6)

To whom will God demonstrate His grace in future ages? To those in

greatest need—those outside the Holy City’s gates.153

Ancient Greek does not teach endless punishment.

ANCHOR 5

Hope in Death

According to our Christian tradition, it does not matter if we live 5 or 105

years, death ends all possibility of salvation. But why? What is it about our
last breath that seals our eternal destiny?

Would God impose such an arbitrary and unfair limitation? I don’t think so.

Consider the unborn, babies, young children and the mentally handicapped
who die? Do you think there’s absolutely no hope for them—that they are all
suffering in judgment forever? Of course not.

So then, since we believe God’s mercy extends to these four groups of

human beings—who all come to faith after death, how can we say everyone
else has no hope? How fair is that to the rest of us? Isn’t God fair? Think
about it … Where does the Bible say death ends all hope of salvation? The
verse most quoted in support of that idea reads:

“Each person is destined to die once and after that comes judgment.” (Heb
9:27 NLT)

How does this statement deny hope after death? All it says is that judgment
follows death. It says nothing about what follows judgment. As we saw in
Anchors 2 and 3, judgment is full of hope and purpose.
Let us observe what the Scriptures say concerning the hope of salvation
beyond this life: Hope in Death

1) “He [God] will swallow up death. … ” (Is 25:8)

2) Christ abolished death. (2Tm 1:10)

3) “The last enemy that will be destroyed is death.” (1Cor 15:26)

4) “ There shall be no more death. … ” (Rv 21:4)

5) Jesus destroys the one who had the power of death. (Heb 2:14) Since
death is swallowed up, abolished, destroyed, is no more, and conquered by
Christ’s power, it can neither impede nor prevent God from saving anyone—
ever. No one can remain dead if death is abolished. It is not the act of
“dying” that really matters, but its aftermath. If even one person was held in
death’s grip forever, death would always exist—an enemy never abolished or
destroyed, and would possess eternal power—power that only God wields!

6) “For if their [Israel] being cast away is the reconciling of the world, what
will their acceptance be but life from the dead. ” (Rom 11:15)

“Life from the dead,” in view of the world’s reconciliation, affirms great
hope for all.

7) “He is not the God of the dead but of the living for all live to Him.” (Lk
20:38) Because the dead ultimately live to God, there must be hope in death,
unless there is no hope in God Himself.

8) “Certainly we must die … like water spilled … that cannot [in the natural]
be gathered up again. But God154 does not take away life; instead he devises
ways for the banished to be restored.” (2Sm 14:14 NET)

We as human beings are helpless in overcoming death, but God is not.

9) “God … gives life to the dead.” (Rom 4:17)

10) Jesus holds the keys of death. He is the same yesterday, today and
forever. (Rv 1:17; Heb 13:8)
Think about who Jesus is: His name means Savior. 155 He is the Good
Shepherd who came to seek and to save the lost156 … who seeks until He
finds. … 157 He never changes! In every age, as long as there are lost sheep,
He rescues! To hold death’s keys implies that He will use them to release
death’s captives. 158

11) New Testament believers must have had hope for salvation in death,
since some were baptized for the dead:

“What will they do who are baptized for the dead, if the dead do not rise at
all? Why then are they baptized for the dead?” (1Cor 15:29)

Greek scholar, William Barclay explains that Paul “merely asks if there can
be any point in it if there is no resurrection and the dead never rise again.
”159

The fact that this was a New Testament practice further confirms to me that
there’s hope for salvation beyond this short life.

12) Jesus affirmed the forgiveness of every sin in the resurrection age …
except one. 160

The fact that any sins at all are forgiven after death confirms that death is no
barrier to salvation.

And take note, the resurrection age is not the final age! 161

13) Christ died that He might be Lord of both the dead and the living. (Rom
14:9) Lordship over those who have died affirms hope in death, for we must
remember who our Lord is: the Savior of the world—a Savior who doesn’t
change!162

14) “Christ … suffered … the just for the unjust that He might bring us to
God, being put to death in the flesh but made alive by the Spirit, by whom
also He went and preached to the spirits in prison, who formerly were
disobedient, when once the Divine long-suffering waited in the days of
Noah.” (1Pt 3:18-20)163
Recall the meaning of this word “prison.” It’s the same metaphor Jesus used
for the Gehenna judgment164 which we saw endures only until it achieves
its Divine purpose. With that in mind, note this well known hermeneutic: “If
the plain sense makes sense, seek no other sense. ” 165

The question is, from what vantage point do Peter’s words make sense?
They are an enigma to those who think death bars all hope of future
salvation, but make perfect sense if we believe death is no barrier for God.

Greek scholar, William Barclay wrote:

“If Christ descended into Hades and preached there, there is no corner of the
universe into which the message of grace has not come. … [Justin
Martyr166 says] ‘The Lord remembered his dead … and came down to them
to tell them the good news of salvation.’

The doctrine of the descent into Hades conserves the precious truth that no
one who ever lived is left without a sight of Christ and without the offer of
the salvation of God. ”167

15) In this same context Peter concludes his thought with this parallel and
confirming conclusion:

“They will give account to Him who is ready to judge the living and the
dead. For the gospel has for this purpose been preached even to those who
are dead, that though they are judged in the flesh as men, they may live in
the spirit according to the will of God. …

” (1Pt 4:5-6 NAS)

Verse 5 refers to the judgment of those still alive as well as those who have
physically died. The word “For” links verse 5 with 6 confirming that “death”
in verse 6 is also physical. According to Barclay, there can be little doubt
this passage refers to “all the dead.” He says “In some ways this is one of the
most wonderful verses in the Bible.” More. 168

How tragic that we’ve ignored, even denied such plain and comforting
words because we thought death was hopeless. Opinions are extremely
strong on this matter, so much so that translators have actually doctored the
text to make it agree with their hopeless view of death. 169

Pastor Heath Bradley, in Flames of Love, explains:

“A very large branch of church tradition, going back to the beginning of the
church …

has concluded from these texts that the author is making an affirmation of
the rescuing power of Christ to reach even into the depths of hell. ” 170

But, you might think, “Why did Christ preach only to those of Noah’s time
[1 Pt 3:19] and to no one else?” Bradley adds,

“The generation of Noah came to be regarded in ancient biblical tradition as

the most wicked generation ever with no chance of finding redemption. …
Peter seems to be affirming that there is absolutely no group of people
outside the scope of God’s will to save. If there is hope for them, there is
hope for everyone! ”171

In addition, the Ancient Creeds of the early church show the great influence
this passage had on them, particularly in this clause:

“He [Jesus] descended into hell [ Hades]. ” 172

Regarding this clause, Bradley explains:

“For much of church history, this was seen as an affirmation of the all-
encompassing nature of Christ’s victory over the forces of evil and sin. Not
even in hell are people outside the rescuing and saving power of Christ. ”173

William Barclay concludes with these insightful words:

“It may well be that we ought to think of this [Peter’s words] as a picture
painted in terms of poetry rather than a doctrine stated in terms of theology.”
More. 174

16) Christ “led captivity [death itself] captive … descended into the lower
parts of the earth …
that He might fill [complete, fulfill] all things.” (Eph 4:8-10; Ps 68:18-20)

Death is a prison.175 And since Christ led the captivity of death captive,
death’s grip is forever broken! Jesus descended into the lower parts of the
earth ( Hades) fulfilling His mission. 176 What a confirmation of Peter’s
words of hope! As Paul would say,

“O death where is your sting, O Hades [“hell” in all other KJV occurances]
where is your victory?” (1Cor 15:55)

17) Death is swallowed up in victory. (1Cor 15:54; Is 25:8)

18) Death has no sting. (1Cor 15:55; Hos 13:14)

If even one person is tormented forever after death, death is not led captive,
swallowed in victory or without sting.

19) Why is hope in death so hard to embrace when God is not willing that
any perish? (2Pt 3:9) 20) A grain of wheat dies; but then it produces much
grain. (Jn 12:24)

21) What is sown is not made alive unless it dies. (1Cor 15:36)

Death then, is a necessary prerequisite in order to bring forth new forms of

life!

22) Death (of our self-will) frees us from sin. (Rom 6:7)177 What a fruitful
consequence!

23-30) Recall the eight hope-filled passages under Sheol and Hades in
Anchor 4.

Hope in Destruction

Destruction and death in Scripture are often used interchangeably. In this

study we will consider them separately, though sometimes they overlap.
Destruction, like death, does not necessarily mean permanent annihilation
but can be a prerequisite for change. Consider the following: 1) “God …
calls into being what does not [or no longer] exist.” (Rom 4:17b JB) Even if
destruction were the end of existence, God will call the “destroyed” back
into being as He promised. 178

2) “[God] destroys the blameless and the wicked.” (Jb 9:22)

Destruction of the wicked cannot mean annihilation, since it also happens to

the blameless as well. 179

3) “The righteous will perish [G apollumi ABP LXX G622 ].” (Is 57:1) Yet
we know they will live!180

4) “You [Israel] shall surely perish [ apollumi—as above].” (Dt 30:18) Yet
we know that “all Israel shall be saved. ”181

Destruction ( apollumi) then, cannot be a hopeless fate!

5) God brings back the “destroyed” of Sodom, Samaria and Jerusalem:

“And your sister Sodom … and her daughters shall be restored as they were
from the beginning.”(Ez 16:55 ABP)

It makes sense that the “destroyed” are restored, since Sodom suffered the
“justice” of eternal ( aionios) fire—a fire that went out centuries ago. 182
Also, the word “justice” assures us that the fire is limited and measured.183

6) Egypt, though destroyed, will be healed and will return to the Lord and
serve Him. (Ez 32:2-10; Is 19:22-24)

7) The peoples of Moab, Ammon and Elam are destroyed … yet the Lord
brings back their captives.184

8) The restoration of all things means that whatever is “destroyed” must

eventually be restored.

(Acts 3:21)

9) Clay in the Potter’s hand is remade as it pleases the Potter.185

For something to be remade it must first, in a sense, be unmade, i.e.,
destroyed.

10) Wineskins are “marred” ( apollumi). (Mk 2:22 KJV)

11) Oil is “wasted” ( apōleia 186). (Mk 14:4 KJV)

These objects were not annihilated but worn and broken down.

12) “Concerning the faith [they] have suffered shipwreck, of whom are
Hymenaeus and Alexander, whom I delivered to Satan [which results in the
destruction of the flesh as seen next]

that they may learn not to blaspheme.” (1Tm 1:19-20)

These two people shipwrecked their faith and were delivered to Satan. Yet
note what resulted: they learned, i.e., were corrected .

13) “Deliver such a one to Satan for the destruction [G3639] of the flesh,
that his spirit may be saved. … ” (1Cor 5:4-5)

A sinner is delivered to Satan for the destruction of his flesh. Why? To save
his spirit.

Destruction, in this case, led to salvation.187 God even uses Satan to

accomplish His will to save us.

Scripture Interprets Itself

Often the first statement in a passage is defined by those which follow. For
example:

14) “I will destroy [ apollumi] the wisdom of the wise, and the cleverness of
the clever I will set aside.” (1Cor 1:19 NAS)

“Destroy” here means to set aside.

15) “Do not destroy [ apollumi] with your food him for whom Christ died.
… Do not ‘tear down’
[NAS] the work of God. … It is good neither to eat meat … nor do anything
by which your brother ‘stumbles’ or is ‘offended’ or is ‘made weak.’” (Rom
14:15, 20-21)

“Destroy” here means to “tear down,” cause to “stumble,” “offend” and

“make weak.” This is not annihilation!

W. E. Vine states:

“Apollumi (G622) is not extinction but ruin; loss, not of being, but of well
being. ”188

Such ruin and loss of well being are confirmed in the previous and following
passages.

16) “Because of your knowledge shall the weak brother perish [ apollumi]
for whom Christ died?” (1Cor 8:11)

No mortal can annihilate another by knowledge or anything else—especially

because Christ died for all. Often apollumi merely means physical death.

17) “Do not work for food that spoils [ apollumi].” (Jn 6:27 NIV) Spoiled
food decomposes, enriches the soil for a future crop. It is not annihilated, but
transformed.

18) “For as many as have sinned without law will also perish [ apollumi]
without law, and as many as have sinned in the law will be judged by the
law.” (Rom 2:12)

Contrasting these scenarios reveals that perish cannot be annihilation, since

everyone experiences judgment with its measured consequences. 189

19) Think of what the cross of Jesus means: In order to “save” our life (make
of it something worthwhile), we must first lose ( apollumi) or deny it.190
We must “die” to our self-centered life and live for God. This is not
annihilation of our being but of our selfish nature. Only in dying to self do
we truly live and bear fruit to God.191
20) Did God not say: “I kill [i.e., destroy] and I make alive; I wound and I
heal?” (Dt 32:39; 1Sm 2:6)

Even in death and destruction, God will not be defeated—His promises to

restore all will be fulfilled.

For

more:

see

Hope

Beyond

Hell
chapter
one:

www.hopeforallfellowship.com/download-hope-beyond-hell/

“The Yet Factor”

There is always hope in God. This is revealed through other seemingly

“unchangeable”

scenarios:

21) Israel’s afflictions are incurable, … yet the Lord restores health and
heals her wounds. (Jer 30:12, 17)

22) Samaria’s wounds are incurable, … yet He brings them back and
restores them. (Mic 1:9; Ez 16:53)

23) Egypt and Elam will rise no more, … yet He brings back their captives.
(Jer 25:27; 49:39; Ez 29:14)

Even when things seem hopeless, there remains an unspoken factor—“the

yet factor.” Yet God intervenes! He always reserves the right to alter a
previous course.

24) I repeat this here to highlight its relationship to destruction. “Certainly

we must die … like water spilled … that cannot be gathered up again [i.e., it
was destroyed]. But [yet] God does not take away life; instead he devises
ways for the banished [destroyed] to be restored.” (2Sm 14:14

NET)

Death and destruction are not beyond God’s power to restore.

Testimony of Christ
25) The very ones Christ came to save are the so-called “destroyed” ones:
“For the Son of Man has come to seek and to save that which was lost [
apollumi].” (Lk 19:10)

Apollumi is the very condition qualifying us for salvation, so it cannot be

hopeless!

26) Apollumi refers to the “lost” sheep that must be sought after and rescued!
(Lk 15:4-6) 27) Apollumi refers to the “lost” son who was lost and dead but
then was found and made alive again! (Lk 15:24)

28) Apollumi refers to the “lost” (not yet found) sheep of Israel of whom all
will be saved (i.e., found).192

So, the lost ( apollumi) are not those eternally destroyed, but those not yet
found! At what point then, does apollumi become permanent, impeding
God’s power and will to save?

29) “God is able to raise up children to Abraham from theses stones.” “If
these should keep silent, the stones would immediately cry out.” (Lk 3:8;
19:37-40)

No form of destruction can limit God, who is able to turn stones into His
children and His worshipers.

Israel and the Prophets

30) In addition to all of the examples above, recall Israel’s long history,
which for centuries was a continuous cycle of judgment, destruction and
restoration. What an awesome testimony of God’s unfailing love for His
chosen-for-a-purpose and often-rebellious people!193

God’s Total Victory

What can possibly keep God’s love, mercy and grace from us?

Who or what is more powerful than God?

“For I am persuaded that neither death [which includes destruction] nor life,
nor angels nor principalities nor powers, nor things present nor things to
come, nor height nor depth, nor any other created thing, shall be able to
separate us from the love of God which is in Christ Jesus our Lord.” (Rom
8:38-39)

Nothing can separate us from God’s love and mercy—

not death, not destruction, not Gehenna. … Nothing!

ANCHOR 6

Hope in Justice

Does God’s justice assure hope for all? I think that once you see how God’s
justice relates to His holiness, His law, Jesus’ death and His pleasure (as our
Father), you will come away feeling very assured that there is indeed hope
for all in God’s justice.

“[Jesus] sends forth justice to victory.” (Mt 12:20)

How many of us understand the great significance of this promise? I would

think not many do, since so many Christians have claimed that all sin is
committed against an infinite and holy God, and thus deserves infinite
punishment on that basis. But is that correct? Is it Biblical? Famed colonial
preacher, Jonathan Edwards, devoted over 1700 words asserting this claim.
But he did so without once quoting Scripture.194

I say unreservedly that God’s justice is victorious in every sense—that

justice for sin is not endless punishment, and I base this exclusively on
Scripture!

Justice and God’s Holiness

Justice, in view of God’s holiness, does not support endless punishment,

whether directly or indirectly.

Consider these examples:

1) “Sing praise to the Lord. … Give thanks at the remembrance of His Holy
Name . For His anger is but for a moment.” (Ps 30:4-5)

Note the word “For.” God’s holiness is the very point why His anger is but
for a moment, not endless.

2) “I will vindicate the holiness of My great name … which you have

profaned in their midst.

Then the nations will know that I am the Lord … when I prove Myself holy
among you in their sight. For I will … cleanse you from all your filthiness
and … idols … give you a new heart and

… spirit … and cause you to walk in My statutes.” (Ez 36:23-27 NAS)

Note the word “For.” God’s holiness is vindicated precisely by the display of
His transforming love towards sinners, the opposite of abandonment in
endless misery.

3) “O Lord my God, my Holy One … You have appointed them for

judgment; O Rock, You have marked them for correction. ” (Hb 1:12)

When a holy God executes judgment, it’s for a holy purpose—our

correction, thus it cannot be endless.

4) “Behold [Jesus], a gluttonous man and a drunkard, a friend of tax

collectors and sinners!” (Mt 11:19 NAS)

Jesus, a “Holy Servant and Holy High Priest, ”195 is the radiance of God’s
glory, the exact representation of His nature.196 To see Jesus is to see the
Father.197 And what was Jesus known for? He was a friend of sinners, even
to His last breath—dying between two criminals!198 Can you picture it?

God’s holiness, rather than banishing sinners from Himself forever, is at

home in their presence.

This makes great sense because God not only sees us as we are right now as
sinners, but as we are destined to become in Christ. 199 What a contrast
between God’s true holiness and the distortions of human tradition!
5) “My heart recoils within me; my compassion grows warm and tender. I
will not execute my fierce anger; I will not again destroy Ephraim; for I am
God and no mortal, the Holy One in your midst, and I will not come in
wrath.” (Hos 11:8-9 NRSV)

Pastor Heath Bradley writes,

“It is highly significant that the reason God gives for his compassion and
refusal to come in wrath is precisely because he is ‘the Holy One’ who is far
different from mere mortals.

Far from God’s holiness requiring that God punish people eternally, Hosea
affirms that God’s holiness is actually what compels God to refrain from
wrath and to have mercy.

What makes God holy or different from human beings is that God has the
capacity to transcend revenge and offer mercy. ”200

6) “Great and marvelous are Your works, Lord God Almighty; just and true
are Your ways, O

King. … Who shall not fear You, O Lord, and glorify Your name? For You
alone are holy. For all nations shall … worship before You, for Your
judgments [acts of justice201] have been manifested. ”202 (Rv 15:3-4)

Note the words “for.” A holy God is being worshiped by all nations because
of His just judgments. If His judgment was endless torment for most of
humanity, all people would not worship Him for it and say “great and
marvelous are Your works; … just and true are Your ways.”

Jeremiah made these remarkable statements:

7) “The anger [wrath] of the Lord will not turn back until He has executed
and performed the thoughts of His heart. In the latter days you will
understand it perfectly. ” (Jer 23:20) 8) “The fierce anger [wrath] of the Lord
will not return until He has done it, and until He has performed the intents of
His heart. In the latter days you will consider it.” (Jer 30:24)
The fact that Jeremiah repeats this statement underlines its gravity. Whatever
a Holy God’s fierce anger leads Him to do in justice, endures only until it
serves the purposes of His loving heart, thus is not endless!

9) “Be perfect just as your Father is perfect [His holiness is integral to His
perfection].” (Mt 5:38-48)

Bradley adds,

“Jesus portrayed God’s holiness, in relation to sinners, not as wrath and

retributive justice, but as compassion and love. When He tells us to be
‘perfect’ as His Father is perfect it follows His command to love our
enemies as God loves His. ”203

Luke reads (note the word “for”):

“Love your enemies … and you will be children of [like a child of] the Most
High; for He is kind to the ungrateful and the wicked. Be compassionate just
as your Father is compassionate.”

(Lk 6:35-36)

God’s character [holiness] is defined as His kindness and compassion to His

enemies and the wicked.

10) “For My thoughts are not your thoughts. … My ways [are] higher than
your ways.” (Is 55:8) Many defenders of endless punishment insist that we
have no right to impose our human understanding on what divine justice
should be. But ironically, that’s exactly what people do when quoting this
passage.

Isaiah 55:8 is constantly quoted in an attempt to justify God’s infliction of

endless punishment.

But there’s a problem with this. Everyone is mis quoting it!

Observe:
“Let the wicked … return to the Lord, and He will have mercy on him … for
He will abundantly pardon. For My thoughts are not your thoughts.” (Is
55:7-8) Note the words “for.” God is higher—greater in holiness than
humans are because He is greater in mercy, not cruelty! In misquoting this
passage, they are implying the opposite about God’s nature! There is no
cruelty in Him whose essence is love.204 Love defines God’s holiness and
sets Him apart morally from human beings.

Justice and God’s Law

Since all crimes are violations of God’s holy law, it makes sense that the law
itself would help us understand the essence of God’s justice. Let us explore
two aspects of God’s law—His written and His unwritten law.

The Written Law

Justice, as it is revealed in God’s written law, radically opposes the idea of

endless punishment.

The Apostle Paul wrote:

“The law was our tutor to bring us to Christ.” (Gal 3:24)

The law is also our tutor to teach us justice.

1) “I would not have known sin [which would include injustice] except
through the law. … The law is holy and the commandment holy and just and
good.” (Rom 7:7, 12) God’s holy law is “just.” But what does that mean?
Let’s start by examining the law as it pertains to the crime of violence. God
instructed Moses, as the judge of Israel, with these words: 2) “He shall
surely be punished, … and he shall pay … life for life, eye for eye, tooth for
tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe
for stripe.” (Ex 21:22-24) This is the Lex Talionis, the oldest law in the
world. In ancient times, vengeance for a single crime was inflicted upon a
whole village and far exceeded the crime committed. So, as excessive as that
might seem, the Lex Talionis introduced mercy and a truer sense of justice
when the world needed it most.
In Jewish society, the Lex Talionis was a civil law, not a personal mandate,
and was never literally carried out by the courts—only monetarily.205 Jesus
made it clear that the Lex Talionis was the law for society and not for
individuals—for our law is love.206 He did not deny the

“justice” of this law but affirmed it. 207

“Do not think that I came to destroy the law [what is fair and just]. … For
assuredly I say to you, till heaven and earth pass away, one jot … will by no
means pass from the law till all is fulfilled.” (Mt 5:17-18)

Moses decreed further:

3) “If there is a dispute between men, and they come to court … if the
wicked man deserves to be beaten … [it will be] according to his guilt, with
a certain number of blows. Forty … and no more. ” (Dt 25:3)

This is precise, limited judgment! Whenever God exercises any form of

judgment, it is always measured in proportion to the crime committed.

Jesus expressly affirmed the lawfulness of measured judgment:

4) “With what judgment you judge, you will be judged. And with the
measure you use, it will be measured back to you.” (Mt 7:1-2)208

Compare this with endless punishment. What is “measurable” about infinity?

And on what Biblical grounds do our finite sins merit infinite penalty as
many claim?

Judgment is always in proportion to deeds. The evidence for this abounds in

Scripture:

“The righteous judgment of God … will render to each one according to

[in proportion to] his deeds.” (Rom 2:5-6)

“According to their deeds, accordingly He will repay … He will fully

repay. ” (Is 59:18)
 “I … give to every man according to his ways, according to the fruit of
his doings.” (Jer 17:10)

“I will repay them according to their deeds and according to the works of
their own hands.” (Jer 25:14)

“You … give everyone according to his ways and according to the fruit of
his doings.”

(Jer 32:19)

“Repay her according to her work; according to all she has done, do to
her.” (Jer 50:29)

“Renders to each man according to his deeds.” (Prv 24:12)

“To you belongs mercy; for you render to each one according to his
work.” (Ps 62:12)

“I

will

judge

every

one

according

to

his

ways.”

(Ez 18:30, 19-32)

 “[Judged] according to your ways; according to your deeds.” (Ez 24:14)

“Judged according to their ways and their deeds.” (Ez 36:19)

“Punish

according

to

his

ways;

according

to

his

deeds.”

(Hos 12:2)

“According to our ways ; according to our deeds He has dealt with us.”
(Zec 1:6)

“The Son of Man … will reward each according to his works.” (Mt 16:27)

“We must all appear before the judgment seat of Christ … each receives
according to what he has done, whether good or bad.” (2Cor 5:10)

“The Father … without partiality judges according to each one’s work.”

(1Pt 1:17)

“I am He who searches the minds and hearts. And I will give to each one
… according to your works.” (Rv 2:23)

More examples. 209

❖ The Lake of Fire Judgment Supports the Written Law
The lake of fire is no different than any other judgment: it is according to
works, not endless.

John emphasized this fact three times in the context of the lake of fire.

“The dead were judged according to their works … each one according to
his works …

the lake of fire. ” 210

“I … [will] give to every one according to his work … Blessed are those
who do His commandments, that they may … enter through the gates into
the city. But outside [in the lake of fire211] are … sexually immoral and
murderers and idolaters.” (Rv 22:12-15) For more on the lake of fire, see
Anchor 2 and Question #26.

❖ The Law of Liability Supports the Written Law

D. Scott Reichard writes:

“God made Himself responsible for humanity’s redemption in His laws of

liability.

Liability is based on ownership (Ex. 21:33-4). If a person digs a pit and does
not take the necessary steps to cover it, and an ox comes along (of his own
free will) and falls in the pit, he or she is liable. They must buy the dead ox.
Other liability laws which say the same thing are Deuteronomy 22:8 and
Exodus 22:5-6.

“Consider the Garden of Eden. Back in the garden, God dug a pit. He did not
cover it up and Adam and Eve fell in. The pit was complete with a couple of
temptation trees and a tempter. God was fully aware what decision they
would make. Yet God did not cover the

pit. He could have prevented them from sinning by not planting the trees and
placing the tempter elsewhere. But God dug that pit and purposely left it
uncovered. He had a plan.

The plan called for humanity to fall.

“By God’s own liability laws, He made Himself responsible. He purposely

obligated Himself to take care of the situation. He sent His Son to pay the
price. All creation became subject to death through Adam’s fall. God bought
the dead ox and owns it. He

fulfilled the terms of redemption—bought all who fell. In doing so, He

fulfilled the law.

This is the Good News! Christ’s blood redeemed the whole world (1Jn. 2:2;
1Ti. 2:6)! ”212

More.213

❖ The Law of Jubilee Supports the Written Law

“You shall consecrate the 50th year and proclaim liberty throughout all the
land to all its inhabitants. … ” (Lv 25:10a)

This amazing law, discussed in Anchor 10, not only affirms limited
judgment, but exemplifies restorative justice.

The Unwritten Law

We all, to one degree or another, possess an innate sense of right and wrong.
C.S. Lewis built his case in defense of the Christian faith on this very
point.214 Conscience is mentioned 32 times in the New Testament and
serves a vital role. Through it, God speaks to our hearts affirming that

the idea of endless punishment is not just by any standard—human or

Divine. The following examples affirm the critical role of conscience:

1) “The law written in their hearts, their conscience also bearing witness …
in the day when God will judge.” (Rom 2:15-16)
2) “By manifestation of the truth commending ourselves to every man’s
conscience in the sight of God.” (2Cor 4:2)

3) “[Jesus] gives light to every person coming into the world!” (Jn 1:9)
Every person has a conscience, a vital part of our being—essential in
knowing justice and truth—even peace of heart. 215

4) “The heart is deceitful above all things and desperately wicked [sick]:
who can know it?” (Jer 17:9 KJV)

Tragically, our religious tradition has dismissed conscience as nearly

irrelevant, due to a mistranslation of this passage. Is the human heart
“wicked” as the KJV words it, or is it “sick”?

“Wicked” is not what Jeremiah said. He said “sick” as seen in many other
translations. 216

Strong’s Dictionary defines the Hebrew ( ânash) as:

“frail, feeble or figuratively, melancholy. ”217

The Greek Septuagint218 reads:

“The heart is deep above all else, and [so] is man, and who shall understand
him?” (Jer 17: 9-10)219

A “deep” heart is not necessarily a “wicked” heart and the Scriptures bear
this out.

Abraham, Jesus and Paul all appeal to our conscience in discerning what is
right.

In Genesis, Abraham asks:

5) “Shall not the judge of all the earth do right?” (Gn 18:25)

This, of course, implies we know right from wrong.

Jesus asks:
6) “If you, being evil, know how to give good gifts to your children, how
much more will your Father in heaven?” (Mt 7:11)

Jesus is appealing to our moral sense. Though we are sinners, we still know
good from evil—

justice from injustice.220 This is inherent in our nature as human beings

made in God’s image.221

Paul exhorts us to …

7) “Test all things and hold fast to that which is good. ” (1Thes 5:21; 1Cor
10:15) Paul assumes we all know what is good and evil. He refers to God’s
judgments as an example of that.222 This exhortation, to test all things,
especially applies to endless punishment.

Jesus asks:

8) “Why do you not even on your own initiative judge what is right? For
while you are going …

into prison … you will not get out of there until you have paid the very last
cent.” (Lk 12:57-59

NAS)

Would Jesus have said this if He knew we could never get out? And if He
did know it, would it be right to mislead us? This text is particularly
noteworthy because they are the words of Jesus Himself in the context of the
Gehenna judgment as we saw in Anchor 4. Note how “for” links verse 57
with 58. 223 Jesus is appealing, as Paul did, to the law written in our hearts
—our conscience. Are we listening? How do you feel about endless
punishment? Have you been troubled by its sense of injustice?

Jesus said:

“You invalidated the word of God for the sake of your tradition.” (Mt 15:3,
6, 9 NAS)224
Have you?

Jesus is the living Word ( logos) of God who lives in us.225 What is He
saying to your heart about endless punishment—in light of God’s love,
mercy, judgment and justice?

“Keep [guard] your heart with all diligence, for out of it spring the issues of
life.” (Prv 4:23)

Justice and Jesus’ Death

Justice for sin was attained by Jesus’ death. For anyone to suffer forever
because of their sin would disavow the truth of the following statements:

1)

“I [Jesus] … accomplished the work you have given Me to do.”

(Jn 17:4 NAS)

2)

“It

is

finished

[paid

in

full226].”—Jesus’

last

words

on
the

cross

(Jn 19:20)

What work did Jesus accomplish? What was paid in full? The salvation of
the world! That is why He is called the “Savior of the world,” for that is
what He does and is. His mission was not merely to “offer” salvation to all,
but to procure it for all! 227 He indeed succeeded.

3) “[Jesus] takes away the sin of the world. ” (Jn 1:29) 4) “He atones for the
sins of the “whole world. ” (1Jn 2:2)

5)

“He gave Himself a ransom for all to be testified in due time!”

(1Tm 2:6)

6) The Day of Atonement (Lev 16) prefigured the limitless scope of what
Jesus’ sacrifice would accomplish. It shows how atonement covered the sins
of all the people apart from their involvement. This set the stage for us to
understand that Jesus would cleanse all humanity from their sin. 228

7) “The Son of God appeared for this purpose, to destroy the works of the
devil.” (1Jn 3:8 NAS) Jesus accomplished His mission.229 Sentencing even
one person to endless punishment denies this fact and proves that the devil’s
works were not destroyed. That would be an outrage of justice toward Jesus
—He who ransomed all in sacrificing Himself.

8) “He shall see of the travail of his soul [His crucifixion230] and shall be
satisfied. ” (Is 53:11

KJV)

How could Jesus be satisfied if His death did not accomplish its full
purpose? Would you be satisfied if you purchased 100 acres and the deed
stated only 99? Would you say, “Close enough”? No! And neither would
Jesus, the Good Shepherd who seeks His lost sheep until He finds them.231
He is not satisfied with 99 out of a 100—He wants 100% of what He has
redeemed. That’s just!

Justice and the Father’s Pleasure

Judgment (according to deeds) is an important step in our correction and

transformation, as it teaches us the gravity of our sins through experiencing
the same pain we have inflicted on others.

Its extent, however, depends on how merciful we have been to others and the
attitude of our hearts. 232

In itself, judgment (according to deeds) cannot fully satisfy justice in this

life, as it does not undo or heal the pain our sins have caused others. Christ
alone can do that. He is our Comforter, Advocate, Healer, Friend, Redeemer
and Lord our Savior!

Only when God’s just recompense is followed with reconciliation, with God
and with each other, is justice fully realized and the Father satisfied and
pleased.

Paul wrote:

“It pleased the Father … to reconcile all things [esp. people233] to Himself
… having made peace through the blood of His cross.” (Col 1:19-20)

Jesus reconciled us all through His blood. Perfect justice, for Jesus, requires
the reconciliation of all. It is both our Father’s good pleasure and His justice!
Thus God’s just recompense (the Lex Talionis) is merely the first stage in the
process of attaining justice—reconciliation is its culmination. God has a
timeline, not a time limit, in attaining His loving purposes for all His
children.

Paul says:

“In [Christ] we have redemption through His blood, the forgiveness of sins,
according to the riches of His g race … having made known to us the
mystery of [God’s] will, according to His good pleasure which He purposed
… that in the dispensation of the fullness of the times He might gather
together in one all things [esp. people] in Christ …

who works all things according to the counsel of His will.” (Eph 1:7-11)

God’s justice begins with discipline under the watchful eye of a loving
Father. It expands over time into a higher dimension of grace and mercy—
encompassing both judgment and mercy, woven together for our good and
our Father’s pleasure.234

God’s justice assures us that endless punishment

is not Biblical—loving correction and mercy are!

ANCHOR 7

Hope in Our Father

Can God be our Creator without also being our Father? Not according to the
Bible as I understand it. To think otherwise leads to a debased view of God
—one oblivious to His great love for all people.

Rev. Thomas Allin says:

“We are told God is not the Father of all men; He is only their Creator! What
a total misapprehension these words imply. … For what do we mean by
paternity and the obligations it brings? The idea rests essentially on the
communication of life to the child by the parent.

“Now paternity is for us largely blind and instinctive; but Creation is Love
acting freely, divinely; knowing all the consequences, assuming all the
responsibility involved in the very act of creating. …

“It seems, then, very strange to seek to escape the consequences of the lesser
obligation

[fatherhood], by admitting one still greater [Creator]. ”235

We cannot Biblically separate God as Creator from God as Father—they are
one and the same.

Ten Affirmations of Fatherhood

1) Adam

“Adam, the son of God.” (Lk 3:38)

This is Adam’s identity—as descendants of Adam, all human beings are

God’s children too.

2) Being Creator Assumes Fatherhood

“Have we not all one Father? Has not one God created us?” (Mal 2:10)

“Is He not your Father … ? Has He not made you [Israel]?” (Dt 32:6)

“You are our Father … our potter; and all we are the work of Your hand. ”
(Is 64:8)

“I will be his God and he shall be My son. ” (Rv 21:7)

“Let Us make [create] man in Our image, according to Our likeness.” (Gn
1:26; 9:6; Col 1:15-20)

Whatever else it might mean to be created in the image of God, it at least

affirms His Fatherhood. The early church fathers confirmed this in their
creeds, linking God’s nature as both Father and Creator:

Apostles’ Creed:

“I believe in God, the Father almighty, creator of heaven and earth. ”236

Nicene Creed:

“We believe in one God, the Father, the Almighty, maker of heaven and
earth, of all that is. … ”237

3) Firstborn Children
Moses clarified that the Hebrews are not God’s only children, but His
firstborn children!

“Israel is My son, My firstborn. ” (Ex 4:22 – Moses)

Jesus came first to the people of Israel238 in fulfillment of God’s initial

purpose to reveal Himself through Abraham and his descendants. Israel was
chosen to be God’s blessing to the whole world.239 It is the same with
Christ and His Church: we are called to be lights in the world, bringing the
Good News of Jesus Christ to all nations.240

So when the Bible says:

“All of you are children of the Most High.” (Ps 82:6)

“I bow my knees to the Father … from whom the whole family in heaven
and earth is named.” (Eph 3:14-15)

We can all rest assured that God is our Father too. 241

4) Our Father

The New Testament refers to God as Father over 230 times.242 It was
Jesus’ preferred title for God. In His most famous discourse, the Sermon on
the Mount, He addressed God as Father 17

times!243 And note the introduction to Christianity’s most famous prayer:

“Our Father in heaven. … ” (Mt 6:9)

Matthew concludes Jesus’ famous sermon in these words:

“The people were astonished … great multitudes followed Him.” (Mt 7:28-
29, 8:1)244

“The people” and “great multitudes” refer to those whom Jesus addressed
when referring to God as Our Father. This is significant! People came from
the whole region: Galilee, Decapolis, Jerusalem, Judea and beyond the
Jordan river. 245
In another discourse, Jesus referred to God as your Father when speaking to
the public:

“Then Jesus spoke to the multitudes and to his disciples saying … ‘Do not
call anyone on earth your father for One is your Father … who is in
heaven.’” (Mt 23:1, 9)

Why was addressing God as our Father so important to Jesus? I believe He

wanted us to know

who we are—children of God, and how loved and special we are to Him.

5) The Athenians

Paul affirmed that we are all God’s children! When speaking to the
Athenians, people of another religion, he quoted one of their own poets who
said:

“For we also are His [God’s] children.” (Acts 17: 28 NAS)

Paul immediately followed this quote in saying:

“Being then the children of God … ” (Acts 17: 29 NAS)

Paul recognized these Gentiles were his brothers and sisters in God. So even
those who do not yet know Jesus are still God’s children. 246

6) One God and Father

Paul also links the oneness of God with being Father of all:

“There is … one God and Father of all. ” (Eph 4:4-10; Mal 2:10)

Our Father is not the Creator of all and Father of some, but the one God and
Father of all.

7) Father of Spirits

“Be in subjection to the Father of spirits.” (Heb 12:9)

“Father of spirits” excludes no one, as every person has a spirit.

8) Meaning of Adoption

Must we be adopted to become God’s children? No! That is a

misunderstanding of what adoption means. Adoption is mentioned by Paul
five times247 and does not carry the same

meaning as it does in our culture. Adoption was an endearing term which

mirrored a Roman custom which authorized one to officially represent
another for legal purposes.

W. E. Vine says,

It “involves the dignity of the relationship of believers as sons … not a

putting into the family by spiritual birth, but a putting into the position of
sons. ”248

Marvin Vincent has a similar explanation:

“‘Adoption’ is a setting or placing: the placing of one in the position of a

son.” More. 249

Though we all are children of God, only faithful believers are adopted sons
in the Biblical and Roman sense. Such sons are led by the Spirit of God.
They put to death the misdeeds of the body and willingly suffer with Christ.
It never meant that God was only the Father of obedient believers. This
resolves the dilemma of Mt 5:44-45 and Lk 6:35-36 (NIV) where Jesus says:

“Love your enemies … that you may be sons of your Father.”

“Love your enemies, do good, … and you will be children of the Most High
… just as your Father is merciful.”

Why would He tell them to do something in order to become sons and

children when he already referred to God as their Father? A correct view of
adoption resolves this.

Jonathan Mitchell explains:

“Jesus, in Matthew 5:45, is using a Hebrew idiom, ‘sons of …’ as a teaching
device to

indicate how His followers should live. It means ‘that which has the quality
and character of something, or that with which a person is associated.’”
More. 250

This explains why Jesus told the Pharisees that the devil was their father. It
was a figure of speech like numerous others He used. He said: “You do the
deeds of your father … the devil.” 251

Were these Jews actual paternal sons of the devil? Of course not—they
merely acted as such.252

Jesus frequently used metaphors and hyperbole. Matthew said: “without a

parable He did not speak to them. ”253 For example: “You are Peter and on
this rock I will build my church … But he turned and said to Peter, ‘Get
behind me Satan!’”254 Was Peter a rock or Satan? The truth is, he was
neither. He was “as” a rock in one context and acted “as” Satan in another. It
was the same with the Pharisees. They were no more the children of the
devil than Peter was Satan or a rock.

9) Owner of All

“All souls are mine.” (Ez 18:4)

Although “father” is not always used in reference to God, especially in the

Old Testament, it is often inferred. 255

We all belong to God! If He lost any of us forever, it would be His eternal

loss—that of a father losing his child. But God loses nothing, especially not
one of His own children!

10) Forgiving, Loving Father

“If you then, being evil, know how to give good gifts to your children, how
much more will your Father!” (Mt 7:11)
Imagine! Even though we are all, in some sense, “evil, ” 256 Jesus still
considers God our Father!

Our sins, failures and even rebellion do not change who we are as His
paternal children.

“O my rebellious children, come back to me again and I will heal you from
your sins.”

(Jer 3:22 TLB; Is 55:7-9)

Our Father does not disown us because of our failures. The parable of the
wayward son is a great example of this. In that story, …

A father had two sons and one decided to take his inheritance to pursue a life
of pleasure. But the day soon came when he found himself broke and
distraught. Remorseful, he decided to return home, but wondered what he
would say to his father. But when his father saw him coming from afar, he
ran to his son, embraced him, and kissed him fervently257—even before his
son could explain himself.258

What a picture of our heavenly Father! He never gives up on us, no matter

how miserably we fail. Bible scholar, William Barclay wrote:

“There is no discipline of God which does not take its source in love and is
not aimed at good. ”259

How could it be otherwise, since God our Father is love?260 And if we, as
parents, discipline our kids for their good, wouldn’t it make sense that our
Father would also? 261 The author of Hebrews thought so:

“My son, do not despise the chastening of the Lord, nor be discouraged
when you are rebuked by Him; for whom the Lord loves [He loves all262]
He chastens, and scourges

every son whom He receives [He receives all].

“If you endure chastening, God deals with you as with sons; for what son is
there whom a father does not chasten? But if you are without chastening, of
which all have become partakers, then you are [as] illegitimate and not sons.
Furthermore, we have had human fathers who corrected us, and we paid
them respect. Shall we not much more readily be in subjection to the Father
of spirits and live? For they indeed for a few days chastened us as seemed
best to them, but He for our profit, that we may be partakers of His holiness.

“Now no chastening seems to be joyful for the present, but painful;

nevertheless, afterward it yields the peaceable fruit of righteousness to those
who have been trained by it. ”263

Our Father disciplines us because He loves us. Though it may not be

pleasant at the time, afterward it yields the peaceable fruit of righteousness
—ultimately becoming like Jesus.

As a dad and granddad, I can’t imagine how God—our loving Father, could
send any of His children to endless pain.

God is everyone’s loving Father.

ANCHOR 8

Hope in God’s Nature

Does God love everyone? If so, will He always love us? These are critical
questions. Their answers will bring us either peace and joy, or distress and
anguish—they affect everything.

God Loves Everyone

Knowing that God loves everyone is the only basis on which we can be
assured that He loves any of us.

Note what is italicized:

“God demonstrates His own love toward us, in that while we were still
sinners, Christ died for us.” (Rom 5:8)

“Behold! the Lamb of God who takes away the sin of the world! ” (Jn
1:29)
 “By

this

we

know

love

He

laid

down

His

life

for

us.”

(1Jn 3:16)

“[God] loved us and sent his Son as an atoning sacrifice for our sins.” (1Jn
4:10 NIV)

“And not only for [our sins] but also for the sins of the whole world. ”
(1Jn 2:2 NIV) God loves the whole world—everyone! He demonstrated His
love for us all in the sacrifice of Jesus.

“For God so loved the world … he sent his Son to save the world. ” (Jn
3:16-17 NIV)

“[He] gives life to the world. ” (Jn 6:33)

 “[He gives His] flesh for the life of the world. ” (Jn 6:51)

“[He] came to save the world. ” (Jn 12:47)

“[He is] indeed … the Savior of the world! ” (Jn 4:42)

“[The Father sent Him] as Savior of the world! ” (1Jn 4:14)

“God … reconciling the world to Himself.” (2Cor 5:19)

“World” is mentioned 78 times by the Apostle John alone and nowhere in

the entire New Testament does it merely mean “church” or “believers” or the
“elect. ” 264 Jesus died for every person on earth which includes the
“ungodly,” “sinners,” His “enemies” and the “unjust” !265 No one is
excluded from redemption in Christ!

“The Lord laid on Him the iniquity of us all. ” (Is 53:6)

“Christ … died for all. … ” (2Cor 5:14)

“He died for all. ” (2Cor 5:15)

“It pleased the Father … to reconcile all things [esp. people266] …

through [Christ’s]

blood.” (Col 1:19-20)

“[Jesus] tasted death for everyone [i.e., “all mankind.” JB].” (Heb 2:9)

“The grace of God has appeared, bringing salvation to all men.” (Ti 2:11
NAS)

“Jesus gave Himself a ransom for all. ” (1Tm 2:6)

Scripture is clear—Jesus died for all humanity.

God’s Essence is Love

What is especially amazing to me about God’s love is this critical point: Not
only does God love
… He is Love. Love defines Him.

“God is love.” (1Jn 4:8, 16)

Rev. Thomas Allin wrote:

“God is not anger, though He can be angry. God is not vengeance, though He
does avenge. These are attributes, love is essence. Therefore, God is
unchangeably love. In judgment He is love, in wrath He is love … love first,
and last, and without end. Love is simply the strongest thing in the universe,
the most awful, the most inexorable, while the most tender. ”267

The apostle Paul said:

“Though I have … all knowledge … all faith so that I could remove

mountains, but have

not love, I am nothing. … Now abides faith, hope and love, but the greatest
of these is love!” (1Cor 13:2, 13)

All knowledge, even faith with power to move mountains, if it lacks love, is
nothing! And so it is with God. It was not His limitless knowledge and
power that gripped Paul’s heart, but His love!

Nothing sets God apart (makes Him holy) more than His love.

Jesus confirms this:

“Love your enemies that you may be sons of your Father … perfect, just as
your Father

… is perfect.” (Mt 5:44-48)

Love is what defines God as “perfect” or “holy.” It is His most amazing,

powerful, distinguishing, heart-warming, faith-building and life-
transforming trait—it is nothing less than God Himself!

God Suffers
“Love suffers long … does not seek its own … bears all things.” (1Cor 13:4-
7) Long-suffering characterizes God because …

“God is love.” (1Jn 4:8, 16)

The Apostle John defines love this way:

“By this we know love, because He laid down His life for us [in excruciating
pain on a cruel cross].” (1Jn 3:16)

The Apostle Paul defines it similarly:

“God demonstrates His own love toward us … Christ died for us.” (Rom
5:8) Note he said: “His own love”! It was God’s own love that was
demonstrated in Jesus’ death on the cross. That’s because Jesus and the
Father are one. To see Jesus is to see the Father. The Father is in Jesus.268
That is why Paul could say:

“God was in Christ [i.e., on the cross269] reconciling the world to Himself.”
(2Cor 5:19) What does all this imply?

It implies that our Father also suffered with Jesus on the cross or 2Cor 5:19
makes no sense to me—for without suffering there is no love. 270

In addition, what greater pain can any parent endure than to witness the
torture and murder of a beloved child? Since we, as human beings (created
in the image of God) would be overwhelmed in pain, I cannot see how our
loving Father would not also experience such anguish.

Our Father’s love is the core of the Gospel …

When our Father’s extreme love for all humanity is fully revealed to the
whole world in the fullness of time, it will melt the hearts of the most
hardened sinners. Every person will worship God with all their heart.

What can we say in response to such love?

“We love You, Father. We love You, Immanuel (i.e., God with us271— God
on the cross).”
Unlimited Power of God’s Sacrificial Love

What great news! God loves each and every one of us to the point of dying
for us! But what about our evil thoughts and ways? Does God have the
power and desire to change our sinful nature? Yes! The Scriptures proclaim
His limitless power and love—even for His enemies! King David, a
murderer and adulterer, expressed great confidence in God’s love:

“I trust in Your unfailing love.” (Ps 13:5 NIV)

Even when we are judged by God, as David was, God’s love prevails.
Consider a few examples of God’s prevailing love and power:

“For men are not cast off by the Lord forever. Though He brings grief, He
will show compassion, so great is His unfailing love. For He does not
willingly bring affliction or grief to the children of men.” (Lam 3:31-33
NIV)

“The Lord … is long-suffering … [wills] that all should come to

repentance. ” (2Pt 3:9)

“The long-suffering of the Lord is salvation. ” (2Pt 3:15) When does our
Father’s longsuffering end, since He is Love and Love never fails or ends?
272

“You can do everything … no purpose of Yours can be withheld from

You.” (Job 42:2)

“The Lord … has sworn. … Surely, as I have thought, so it shall come to

pass.” (Is 14:24)

“Whatever His soul desires, that He does.” (Job 23:13b)

“God … does whatever He pleases.” (Ps 115:3; 135:6)

“I will do all my pleasure … I will also bring it to pass. I have purposed it,
I will also do it.” (Is 46:10-11)

More.273
What is God’s will, desire and pleasure? That everyone would seek Him,
turn from wrong and do right.274 But you might think, “That’s wishful
thinking. Surely God can’t get all He desires—

evil people don’t change.” But, no! Evil people do change in the fullness of
God’s time.

God Can Change Anyone

Remember when Jesus told His disciples it was harder for a camel to go
through the eye of a needle than for a rich person to enter God’s kingdom?
Those were surely despairing words as seen in their reply: “Who then can be
saved?” But note His response: “With men it is impossible, but not with
God; for with God all things are possible.” This passage is of great
importance, since it is repeated numerous times. 275

So what is Jesus saying? I think He means that we can never, in our own
strength, be good enough to merit or attain salvation—which includes
sharing in God’s divine nature.

Jesus proved that salvation was always possible when He transformed a

murderer into an apostle—perhaps the greatest apostle of all.276 Paul was
commissioned by Jesus as His chief ambassador to the nations.277 As such,
Paul wrote most of the New Testament letters. Yet he referred to himself as
the “chief” of sinners.278 Now if God can change the worst of us, who can
He not change?

Consider further:

“[God] will again have compassion on us, and will subdue [conquer279] our
iniquities.”

(Mic 7:19)

Note how it’s God’s compassion (i.e., love) which leads Him to conquer our
sin! What a wonderful thought!

As hard as it is to conceive, God can change anyone! How? He transforms

our heart.
Observe:

“I will give you a new heart and put a new spirit within you … and cause
you to walk in My statutes and you will keep My judgments and do them …
I will cleanse you from all your uncleanness.” (Ez 36:23, 35-38)

“All the nations shall be gathered. … No more shall they follow … their
evil hearts. ” (Jer 3:17)

“I will give them a heart to know Me … for they shall return to Me with
their whole heart. ” (Jer 24:7)

“I will put my law in their minds, and write it on their hearts. ” (Jer 31:33-
34)

“I will give them one heart and one way, that they may fear Me forever.”
(Jer 32:39)

“I will put My fear in their hearts so that they will not depart from Me.”
(Jer 32:40)

“I will put my laws into their minds and hearts. ” (Heb 8:10a)

What a God! What a promise! But … will He do it for everyone?

No Favoritism

Good news! Everyone receives a change of heart. What God does for some,
He will do for all—

in His “due time. ” 280 Why? Because our Father is impartial.

“How

true

it

is
that

God

does

not

show

favoritism.”

(Acts 10:34 NIV)281

It may appear as though God shows favoritism because He is not revealing

Himself to everyone right now and all hearts are not being changed. The
problem is, we’re not seeing the big picture.

God reveals Himself to some sooner than to others because He plans to work
through them to reach all people—in the fullness of time, in the context of
the ages to come.282 Our Father carries all humanity in His heart.

But how can we be assured God will truly transform every single person?
That seems too hard to believe.

We can believe it … if we know God’s promises and power. Jesus said:

“Ye do err not knowing the Scriptures, nor the power of God.” (Mt 22:29
KJV)

Have we erred in not knowing and trusting God’s promises and His power to
fulfill them?

Consider a few more amazing promises:

“They all shall know Me, from the least of them to the greatest of them.”
(Heb 8:10b)
 “To You all [people] … will come … You will provide atonement.” (Ps
65: 2-3)

“Make a joyful shout to God, all the earth … Say to God, ‘How awesome
are Your works! Through the greatness of Your power Your enemies [that’s
you and me] shall submit283 themselves to You. …’” (Ps 66:1-3)

“‘ All the earth [everyone!] shall worship You and sing praises to You.’”
(Ps 66:4) Truly, God is more powerful and loving—able and willing to save
than we ever imagined. Is this really so hard to believe in light of His infinite
power and love? No. It’s just that the idea is outside our religious box—and
radically so. But it is Biblical, and God is not confined to any box. What He
wills, He does.

Free Will in God’s Will

Will all know God? Doesn’t this go against “free will”? I don’t think so. We
are like fish in a fish bowl, limited in choices. Only God determines our
ultimate destiny. He places us in an environment that teaches us critical
lessons about life. Though they take time to learn, time is on God’s side. His
love and patience never end. In fact, they prevail!

Q. H. Shinn wrote:

“God does not save us by arbitrary force … [He] has resources in his
universe, the all conquering agencies of love, to make the unwilling soul
willing! He has light enough to make the blind see, and love enough to melt
the hardened heart. ”284

Loyal F. Hurley wrote:

“Again and again, when trouble stalks our path, we turn back to the God
we’ve despised.

When our spouse dies or our children go wrong; when loss and disaster fall
on us … we

will seek the God we have neglected. That is not because God coerces us,
but because He brings upon us such experiences as change our attitude …
not in anger, but in love. For love is the only ultimate power that is not
coercive. ”285

Think a moment: Can a person be held responsible for rejecting God or

Christ if they did not really know who they were rejecting—not knowing
God’s true nature and character or the consequences of such rejection?

Philosophy professor, Thomas Talbott writes:

“If I am ignorant of, or deceived about, the true consequences of my choices,

then I am in no position to embrace those consequences freely; and if I suffer
from an illusion that

conceals from me the true nature of God, or the true import of union with
God, then I am again in no position to reject God freely. ”286

More on free will.287

Remember that nothing is impossible with God!288 He can transform our

hearts and our minds without violating our will.

“God … is at work within you, giving you the will and the power to achieve
his purpose.”

(Phil 2:13 PME)

“Now to Him who is able to do exceedingly abundantly above all that we

ask or think, according to [His] power that works in us.” (Eph 3:20)289

Is God really able to exceed our highest hopes and expectations? It all comes
down to what we believe about His love, power and will. What is the breadth
and depth of His love … the extent of His power and determination to
change us? 290 How far is He willing to go? What limits will you place on
God?

Good News, “The Bottom Line”

I have come to this conclusion about the Christian faith: Only if we believe
God loves and saves all people can we have true assurance about our own
destiny and that of our loved ones.

Otherwise something depends on us—we who are sinful and prone to

failure.291 This conviction is the only truth that has ever brought me peace
and lasting joy. I know. … I’ve lived it.

Peace, joy and security are at the heart of the Gospel of Jesus Christ.

The Apostles Peter and Paul were not exaggerating when they made these
statements:

“You greatly rejoice … with joy inexpressible and full of glory.” (1Pt 1:6-8)

“For I am persuaded that neither death nor life, nor angels nor principalities,
nor powers, nor things present nor things to come, nor height nor depth, nor
any other created thing

[which includes Hades292], shall be able to separate us from the love of God
which is in Christ Jesus our Lord.” (Rom 8:38-39)

Such indescribable joy and absolute security are not possible if we are being
threatened by endless punishment.

God loves every person and always will.

He has all the time and power to transform every

heart without violating anyone’s will.

His will and love prevail.

ANCHOR 9

Hope in God’s Promises

Throughout the Bible we encounter glad tidings of good things—promises

that should bring great peace and joy to every heart. But sadly, most of us
have failed to experience that joy due to a flawed view of God’s character
and judgments.
The following ten promises are clear statements of what is or will be. They
are saying that every person will receive the stated promise, not “might”
receive it. This distinction is critical. If these statements are true … then the
faith, repentance and obedience, that are needed for their ultimate
fulfillment, will occur at some point in the future. And they are true, for God
is at work in every person. 293 He completes what He begins. 294

God’s Promises Triumph Over Law

To one extent or another we are all guilty of wrong-doing or the breaking of

God’s law.295 So, of course, there are consequences.296 Yet “the law …
cannot annul the covenant … that it should make the promise of no effect.
”297 Human frailty and sin cannot rescind God’s promises; they will come
to pass. 298

Ten “All” Promises to Remember

1. Jesus draws all to Himself. (Jn 12:32)

2. Jesus justifies us all. (Rom 5:18-19)

3. All Israel [with all people] shall be saved. (Rom 11:26)

4. God will have mercy on all. (Rom 11:32)

5. All are brought to life in Christ. (1Cor 15:22)

6. Every human being will worship Christ. (Phil 2:9-11)

7. All will be gathered together in Christ. (Eph 1:9-11)

8. All will be reconciled to God. (Col 1:19-20)

9. God wills to save all … testified in due time.(1Tm 2:3-6)

10. God is the Savior of all people. (1Tm 4:9-11)

1) “I, when I am lifted up from the earth, will draw all people to Myself.”
(Jn 12:32-33 ESV) The word “draw,” Greek helkouo, literally means “to
drag. ”299 Helkouo is not restricted by the resistance of the object being
drawn. For example, the apostle Peter, having a sword, drew ( helkouo) it in
defense of Jesus. He also dragged ( helkouo) the net of fish to land. Paul and
Silas

were dragged ( helkouo) into the market place. Paul was dragged ( helkouo)
out of the temple.

The rich drag ( helkouo) us into court.300 As the sword, net, Paul, Silas and
the poor were not able to resist the dragging ( helkouo) powers that
overcame them, neither can anyone forever resist the power of Christ to
draw them to Himself.

2) “As through one transgression there resulted condemnation to all people,

even so through one act of righteousness there resulted justification of life to
all people. For as through the one person’s disobedience the many [all
people] were made sinners, even so through the obedience of the One the
many [all people] will be made righteous.” (Rom 5:18-19 NAS)

Clause 1: As through one transgression there resulted condemnation to all

people, Clause 2: even so through one act of righteousness there resulted
justification of life to all people.

Clause 3: For as through the one person’s disobedience the many [all people]
were made sinners,

Clause 4: even so through the obedience of the One the many [all people]
will be made righteous.

No

one

denies

Clause

1
refers

to

all

people.

Clause

follows

suit.

Few deny Clause 3 refers to all people. Clause 4 must also follow suit. “The
many” in the last clause must refer to the same group as the previous
clauses, or it would contradict them all—

violating the grammar and logic of Paul’s argument. The point of Clauses 3
and 4 is merely one of contrast—“the one” affecting “the many”—
particular versus universal. Prof. D. B. Hart explains why the Greek in these
two passages unequivocally refers to all human beings:301

The Weymouth Translation affirms this:

“It follows then that just as the result of a single transgression is a

condemnation which extends to the whole race, so also the result of a single
decree of righteousness is a life-giving acquittal which extends to the whole
race. For as through the disobedience of the one individual the mass of
humanity were constituted sinners, so also through the obedience of the One
the mass of humanity will be constituted righteous.”

Paul himself confirms this in his closing statement:

“Where sin abounded, grace abounded much more!” (Rom 5:20)

Christ’s sacrifice in restoring lives is much greater than Adam’s sin in
destroying them. If not, then what the last Adam (Christ)302 has
accomplished in rescuing a few is “much less” not “much more” than what
sin has done.

Again, the Weymouth translation, in verse 15, powerfully expresses this

glorious achievement of Christ:

“But God’s free gift immeasurably outweighs the transgression. For if

through the transgression of the one individual the mass of humanity have
died, infinitely greater

[much more] is the generosity with which God’s grace, and the gift given in
His grace which found expression in the one man Jesus Christ, have been
bestowed on the mass of

humanity.” (Rom 5:15)

God’s grace has been bestowed on the mass of humanity. This is an

accomplished fact. As Adam impacted all humanity in a negative way,
Christ impacts all humanity in a positive way. No other conclusion fits the
context, grammar, logic and God’s numerous “all” promises. 303

3) “All Israel [along with all people] will be saved, as it is written: ‘The
Deliverer will come out of Zion, and He will turn away ungodliness from
Jacob.’” (Rom 11:26)304

Israel was called to be God’s channel of blessing to the whole world; 305 a
matter of privilege, 306

not superiority. Since He is not partial, if God saves all Israel, He will save
everyone.307 There is no distinction between Jews and non-Jews, since all
are justified by faith. 308 Peter said Israel was the first to be blessed which
means they are not the only ones. 309 Moses and Jeremiah said the same.
310 God has always had all nations in His heart and purposes.

4) “God has imprisoned all men in their own disobedience only to show
mercy to all mankind.”
(Rom 11:32 Jerusalem Bible)

New English Bible:

“For in making all mankind prisoners to disobedience, God’s purpose was to

show mercy to all mankind.”

New Life Version:

“God has said that all men have broken His Law. But He will show loving-
kindness on all of them.”

Common English Bible:

“God has locked up all people in disobedience, in order to have mercy on all
of them.”

I list four translations because many others use the word “might” which
could veil the grandeur of this passage. Question #8 shows why “might” in
those versions is not one of uncertainty.

The “alls” in this sentence encompass all people, not merely Israel. Bible
Scholar, C.H. Dodd says it well:

“The universal state of disobedience has been set forth in Romans 1:18-3:20.
It has been shown in the present chapter [Romans 11] that this state of
mankind is within the purpose of God … But the final aim of that purpose is
a state in which God’s mercy is as universally effective as sin has been. In
other words, it is the will of God that all mankind shall ultimately be saved.
”311

Note: This has particular significance because this is the closing statement
(with vs. 33-36) of a long three chapter discussion.

5) “Just as all people die in Adam, so all people will be brought to life in
Christ.” (1Cor 15:22

Jerusalem Bible)
“Just as all people … so all people” means the whole human race died, the
whole human race will live. Paul is reinforcing what he said above in
Romans five.

“Brought to life” does not mean to resurrect in order to annihilate or torture

forever. The context denies that possibility, for in what way would death be
destroyed, swallowed up in victory, and its sting lost (1Cor 15:26-28, 54-
55)?

“Brought to life,” Greek zōopoieō, implies a glorious spiritual life. It occurs

12 times in the New Testament, and never once does it hint of something
negative. 312

Finally, how can Christ be considered greater than Adam if Adam’s power to
condemn exceeds Christ’s power to save?

Again, as I quoted above, Paul would answer …

“Where sin abounded [in Adam], grace abounded much more [in Christ]!”
(Rom 5:20) 6) “At the name of Jesus every knee will bow, of those who are
in heaven and on earth and under the earth, and that every tongue will
confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil 2:9-
11 NAS)

“No one can say that Jesus is Lord except by the Holy Spirit.” (1Cor 12:3)

Bowing and confessing “Jesus is Lord” implies true worship, not compelled
adulation. Paul links it to the Holy Spirit and to salvation. (Rom 10:9)
Furthermore, it glorifies God. Only true, heart-felt worship fits this context.
Also, God is not impressed with insincerity:

“Well did Isaiah prophesy of you hypocrites, as it is written: ‘This people

honors Me with their lips, but their heart is far from Me. And in vain they
worship Me.’” (Mk 7:6-7; Is 29:13)

“True

worshipers
…

worship

the

Father

in

truth.”

(Jn 4:23-24)

Unlike earthly despots consumed by the glory of their brute power and
adulation from others, our Father is infinitely above such vanity and vain
glory.

I list 20 reasons why this passage refers to genuine worship, not compelled
adulation.313

7) God’s good pleasure “purposed … that in the … fullness of the times He

might gather together in one all things [especially people314] in Christ …
who works all things according to the counsel of His will.” (Eph 1:9-11)

God’s purpose is to unite all people into one, in Christ. What He decrees
cannot be stopped, not even by our present rebellion. In the fullness of time,
God will unite every single person through repentance and faith in Jesus.
315 This is not hard to believe when we know God’s true character and
nature—His unending love for all, His unfailing power to change us and His
irresistible will.

8) “It pleased the Father … by Him [Christ] to reconcile all things

[especially people316] to Himself … having made peace through the blood
of His cross. ” (Col 1:19-20) Note: The text states “all” not “some.” The
Father’s pleasure is to reconcile all people to Himself—everyone! Yet sadly,
many think the reconciliation of “all things” is not about people.
But what would please our loving Father more? Reconciling His wayward
children to Himself, or frogs, fish and flowers which need no reconciliation?

Furthermore, this reconciliation is through the blood of Christ’s cross, which

Scripture declares was shed for human beings. 317 To limit the power and
extent of Christ’s blood to cleanse and reconcile all people, in my view,
dishonors His precious blood shed for all. I do not see any limits on what the
blood of Christ has achieved and on what pleases the Father, especially since
this was His intention from before creation. 318

9) “This is good and acceptable in the sight of God our Savior; who will 319
have all people to be saved, and come unto the knowledge of the truth …
Jesus … gave Himself a ransom for all, to be

testified

in

due

time. ”

(1Tm 2:3-6 KJV)

Many translations state “desires” here instead of “will” which implies that
God only “wishes” to save all people but cannot. W. E. Vine defines the
Greek thelõ here as: “‘to will, to wish,’

implying volition and purpose, frequently a determination, is most usually

rendered ‘to will.’”320

That being said, even if thelõ were to mean “desires” in this passage, it
doesn’t change anything because God accomplishes all His desires and does
whatever He pleases anyway.

“Whatever His soul desires He does.” (Jb 23:13)

“God … does whatever He pleases.” (Ps 115:3)

“I am God … I will do all My pleasure … I will also bring it to pass.” (Is
46:9-11) The essential point is that God is GOD; He does all His will.

Note what I have italicized in the introduction and close of our key text. Paul
underlines the truth that what is good in God’s sight is that in due time, all
will know that His desire to save all will be fulfilled.

10) “This is a faithful saying and worthy of all acceptance. For to this end
we both labor and suffer reproach, because we trust in the living God, who is
the Savior of all men, especially

[ malista G3122] of those who believe. These things command and teach.”
(1Tm 4:9-11) What a declaration! God is the Savior of all people. Sadly,
most of us have not believed these words because we have misinterpreted
the word “especially.” We misread it as meaning

“exclusively”—when there is no textual or contextual justification for it.

That is not what it means. 321 Observe this comparable and revealing
passage:

“Let us do good to all people, and especially [ malista] to those … of the

faith.” (Gal 6:10

NAS)

Are we to do good exclusively to those of faith? Of course not. We are to do

good to everyone.

Yet, since those who follow Christ represent Him before the world, they
need to be especially cared for—for the sake of their witness and blessing to
all people, not because they are more deserving.

So then, in what way are believers “especially” saved? They are saved now,
in this life, in the sense that they are demonstrating the character of Christ
before the world, giving evidence of their salvation. 322

Note what immediately follows:

“Be an example … in conduct, in love … that your progress [becoming like
Christ] may be evident to all.” (1Tm 4:12-15)

The fact that believers are especially, and not exclusively saved, affirms that
in God’s due time323

all will come to believe.

Finally, note the powerful opening and closing clauses of this amazing
statement:

“This is a faithful saying and worthy of all acceptance. … These things

command and teach. ” (1Tm 4:9, 11)

There is only one other passage in the entire New Testament that opens this
way, and it too is a most amazing statement of hope:

“This is a faithful saying and worthy of all acceptance, that Christ Jesus
came into the world to save sinners.” (1Tm 1:15)

Jesus came to save sinners! That means everyone. 324 These two unique and
faithful sayings, which are worthy of all acceptance, are two sides of the
same coin. God is the Savior of all people!

More Promises

There are scores of hope-filled promises to be discovered once our eyes and
hearts are opened to the awesome truth of God’s prevailing love.

In addition to the all promises in Anchor 1, note these from the New
Testament:

All people are to receive good tidings of great joy. (Lk 2:10)

All flesh shall see the salvation of God. (Lk 3:6)

All (esp. people) will be restored in the fullness of time. (Acts 3:21)
 All families (every person—v. 26) of the earth shall be blessed. (Acts
3:25-26)

“All in all” is what God has promised to become in every person. (1Cor
15:28)

All peoples shall be blessed is the Gospel. (Gal 3:8)

All are brought salvation by God’s grace. (Ti 2:11)

All

will

know

Him,

from

the

least

to

the

greatest.

(Heb 8:10-12) To know Him is eternal life. (Jn 17:3)

All nations shall come and worship before Him. (Rv 15:4)

All things (includes everyone) will be made new … these words are true
and faithful. (Rv 21:5)

It is tragic that the doctrine of endless punishment destroys the Bible’s most
precious promises.
For more amazing, life-transforming promises, see “Proclamations of Hope.
”325

The Power of God’s Promises

There is great power in God’s promises. Even God’s law cannot annul them
or make them ineffective.326 Neither can our human frailty and sins prevent
their fulfillment. They transform us as we believe, trust and rest in them. The
Apostle Peter wrote:

“His divine power has given to us … exceedingly great and precious

promises, that through these you may be partakers of the divine nature. ”
(2Pt 1:3-4)

Imagine! God’s exceedingly great and precious promises impart His divine
nature. Often those who have embraced God’s hope-for-all promises have
told me how they love others now more than ever before. Since God’s love
for every person never ends, we are drawn to admire and model Him in His
love. 327 What a confirmation of the truth of our hope!

See Peter Hiett’s inspiring 21 minute movie highlighting this truth. 328

The Christ-Honoring Paradigm

Mercy Aiken challenges us with this observation:

“Traditional doctrines teach us to interpret the victorious scriptures in the

light of the judgment scriptures. But what if God wants us to see it the other
way around? Is not Christ’s victory the greatest revelation in the Bible?
Standing on this highest peak—that is, the finished work of the cross, causes
us to see a much larger and far more beautiful panoramic view of God’s plan
throughout the ages. We do not throw out one set of Scriptures in favor of
another. Rather, we seek to harmonize them … It is time to stop ignoring the
parts of the Bible that do not fit in with our theology. ”329

God’s “all” promises are for all people—

and they will be fulfilled.

ANCHOR 10

Hope in Prophecy

As we saw in Anchor 1, God has a wonderful plan for all people, and it
originated before time began. It can be seen in prophetic utterances
throughout the Scriptures. Here are a few examples: All Prophets Testify

“Heaven must receive [Christ] until the times of restoration [ apokatastasis

G605] of all things [especially all people330] which God has spoken by the
mouth of all His holy prophets since the world began.” (Acts 3:21)

There is a prophetic timeline to God’s plan— until the times. It points to a

pivotal event in human history, one spoken of by all the prophets. Its focus is
clearly all persons, as Peter reaffirms:

“All the prophets … have also foretold these days. … God … saying to
Abraham, ‘In your seed all the families of the earth shall be blessed.’” (Acts
3:24-25)

God’s blessing comes to all families, and all the prophets have foretold it.

An 890-page, scholarly, historical study details the implications of this

restoration—

apokatastasis—as understood during the first eight centuries of church

history.331

Further confirming God’s prophetic timeline, Peter continued:

“To you first [not exclusively] God, having raised up His Servant Jesus, sent
Him to bless you, in turning away every one of you from your iniquities.”
(Acts 3:26)

Note the phrases: “To you first … and every one of you.” First century Jews
were not the only ones to be blessed, merely the first ones. God has an order
in fulfilling all His promises—one that spans the ages. Fourteen times, Jesus
said, “He who has ears to hear, let him hear. ”332 Not everyone hears at the
same time nor in this age; God decides when that happens.
Prophecies: Israel, Egypt, Sodom

Israel, Egypt and Sodom all underwent severe judgments from God for their
rebellion and evil ways. You would think those judgments might have barred
all hope of restoration; yet we are told in Scripture that all three, even
Sodom, will be restored. I believe these three nations represent all peoples
and cultures on the earth, believers and unbelievers alike. More. 333

Message of Joy Unveiled

Hear these amazing words of Jesus spoken to two distraught disciples just
after He died and rose again:

“O foolish ones and slow of heart to believe in all that the prophets have
spoken. … And beginning at Moses and all the Prophets, He expounded to
them in all the Scriptures the things concerning Himself. … Then their eyes
were opened and they knew Him. … And they said to one another, ‘Did not
our heart burn within us [‘were not our hearts filled with joy—NLV] …
while He opened the Scriptures to us?’”334

Are we also foolish ones, slow of heart to believe all that the prophets have
spoken?

Here is a clue from this passage:

When Jesus opens the Scriptures to us, our hearts should burn with joy. So if
we are not experiencing deep joy in our faith, I doubt we have understood
the Gospel—what Peter announced as “good news of peace;” Paul as: “good
news of God’s grace,” “gospel of peace …

glad tidings of good things;” the angel as: “good tidings of great joy. ”335
Joy is at the heart of the Gospel! More examples. 336

The Jubilee

The Jubilee was an ancient and wondrously prophetic law. Observe what the
Lord said to the children of Israel:
“And you shall consecrate the 50th year and proclaim liberty throughout all
the land to all its inhabitants. It shall be a Jubilee for you; and each of you
shall return to his possession, and each of you shall return to his family.” (Lv
25:10)

Once every fifty years, Israel’s servants were given their liberty, ancestral
lands were restored to their original owners and all debts were cancelled.

Many believe the Jubilee points to the coming of the Messiah as Jesus will
release all people from bondage and slavery to sin and death. For example,
author and theologian George Sarris writes:

“A custom in ancient Israel actually foreshadowed an ultimate restoration of

all things. …

It didn’t prefigure what would happen at the end of an ‘age’ such as seven
years, but what would happen at the end of an ‘age of ages’—after ‘seven
Sabbaths of years’—or ‘seven

sevens.’ … The great Jubilee Festival foreshadowed what God would

ultimately do.”

More. 337

The Jubilee is the antithesis of our tradition’s doctrine of endless

punishment. It is prophetic of the future restoration of all when God
becomes “all in all” after all creation is made subject to God in Christ.338

All Creation Freed

Paul is likely alluding to the Jubilee’s prophetic fulfillment in this awesome

declaration:

“The creation eagerly waits for the revealing of the sons of God. [It] was
subjected to futility … in hope; because the creation itself also will be
delivered from the bondage of corruption into the glorious liberty of the
children of God. For we know that the whole creation [which includes
humanity] groans and labors with birth pangs [“suffers the pains of
childbirth” NAS] together until now. Not only that, but we also who have the
firstfruits of the Spirit.” (Rom 8:19-23)

All creation will be delivered from corruption (i.e., sin and death) into the
glorious liberty of God’s firstfruit servants. 339 God deserves and receives
the whole harvest, not only its initial fruits.

David’s prophecy affirms it:

“All the ends of the world shall remember and turn to the Lord, and all the
families of the nations shall worship before You … all those who go down to
the dust shall bow down

before Him,340 even he who cannot keep himself alive.” (Ps 22:27-29)
Christ Comforts All

In Isaiah, the prophet declares:

“The Spirit of the Lord … has anointed Me to preach the gospel [good news]
to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to
the captives and recovery of sight to the blind, to set at liberty those who are
oppressed. … [He closed in saying:]

Today this Scripture is fulfilled in your hearing.” (Lk 4:18)

These amazing words were prophesied 750 years before Christ. 341 And
what makes them especially noteworthy is that it was Jesus’ first public
address—launching, if you will, His public ministry. Naturally then, we
would expect something absolutely prophetic and momentous. And it
certainly was.

This promised blessing was destined for every human being, since Jesus
included the following clause in the original account:

“… to comfort all who mourn.” (Is 61:1-2)

Jesus later confirmed these words in His beatitudes where He said that the
poor, hungry and sorrowful people of the world would be blessed.342
The Gospel is truly good news of great joy for all people. Jesus’ message
heals the brokenhearted, sets captives free, opens blind eyes, frees the
oppressed and comforts all who mourn, i.e., everyone! 343

Hope in the Book of Revelation

It is tragic that the book of Revelation, though full of hope, has been
misinterpreted as teaching something so horrendous (eternal suffering in a
literal lake of fire), that it has driven some people insane. 344

In Anchor 2, we saw the critical role of symbolism in the Bible—particularly

that of fire. This has especially veiled the scope and majesty of the book of
Revelation.

Dr. A. Nyland writes, “Due to its symbolic nature, Revelation has been the
source of much controversy. ”345

William Barclay admits, “It is the most difficult book in the Bible. ”346

Most would agree that we must not interpret the symbolic writings in a way
that contradicts the Bible’s clear, non-symbolic truths.

Also, we must realize that Revelation, the last book of the Bible, was written
over 4,000 years after Adam and 40 years after the Gospels.347 Surely, God
would not have withheld vital moral facts about judgment for thousands of
years, only to tuck it away at the end of perhaps the most symbolic and
difficult-to-understand book of the Bible.

Having considered the nature of this book, let us turn our attention to two of
its amazing statements:

“Every creature … in heaven and on the earth and under the earth …
[worshipped God].”

(Rv 5:13)

Under the earth is a metaphorical phrase for the abode of the dead, i.e.,
Hades. 348
“Great and wonderful are thy works, O Lord God, the Almighty! Just and
true are thy

ways, thou king of the nations!349 Who shall not reverence thee, O Lord,
and glorify thy name? For thou alone art holy; therefore all nations shall
come and worship before thee, for thy just judgments have been made plain!
” (Rv 15:3-4 PME)

That’s the key element of this book! Once the nations understand the truth
about God’s just judgments, they will come and worship our awesome
Father and Creator! Let us meditate on this prophecy until its wonder
transforms our hearts. A time is coming soon when this promise will be
fulfilled!

New Jerusalem

One of the greatest prophecies in the Bible is about Jerusalem.

“At that time [New] Jerusalem shall be called ‘The Throne of the Lord’ and
all the nations shall be gathered to it. No more shall they [all the nations]
follow the dictates of

their

evil

hearts.”

(Jer 3:17)350

With this amazing Old Testament prophecy as our backdrop, let us now look
at ten key points found in the closing chapters of Revelation, which give us
great hope for all people:

1) A city from God (New Jerusalem) will come down from heaven and God
will dwell with us.

(Rv 21:2)
This city has a connection to the place of judgment called the “lake of fire.”
(Rv 21:2, 8-10) 2) God is actively present in this city. (Rv 21:3)

3)

Just

outside

the

city

is

world

of

lost

and

sinful

people.

(Rv 22:14-15)

4)

Though

sinners

are

outside
the

city,

its

gates

remain

open!

(Rv 21:25)

This affirms great hope for those outside.

5) A notorious class of sinners, called “Kings of the earth, ”351 who with the
beast and the false prophet stood against the Lord, are now saved:

“The nations will walk by its light, and the kings of the earth will bring their
glory into it.” (Rv 21:24 NAS)352

They bring their glory and honor into the city! (Rv 19:19; 21:24)353

6) To enter the city, they must first wash their robes. (Rv 22:14 NAS)354

Professor Thomas Talbott writes:

“I say ‘wash their robes [while] in the lake of fire,’ [through the blood of
Jesus]355 because where else could those outside the city wash their robes
except in the lake of fire? Clearly then, something like that must happen in
the lake of fire to enable the kings of the earth and others to enter the city
from the only possible position outside its gates, and that something is surely
repentance and a thorough cleansing of a kind that implies a proper
relationship with Jesus Christ. ”356

7) Priests are serving and reigning with Christ. (Rv 20:4-6)357

Such servants, filled with love for God and neighbor, would be compelled to
bring the Good News to those outside—to a world of hurting people.

8) A “tree of life” is in this city with leaves for the “healing” of the nations
(peoples). (Rv 22:2)

These “healing” leaves must be for all of the sinful, suffering people outside
the city—who else is there? What hope this brings for all people!

9) God’s servants serve Him and reign— to the ages of the ages. 358 (Rv
22:3-5 MYLT) This means they persist in their efforts until they accomplish
their goal359—to lead every lost person to faith and submission to Jesus
Christ, the Lord of all. 360 As helpless sinners trust in Christ, they are
forgiven—their robes are washed.361 They can now enter the Holy City.
362

Paul said:

“God … made us sit together in the heavenly places in Christ Jesus that in
the ages to come He might show [exhibit; display363] the exceeding riches
of His grace.” (Eph 2: 4-7) To whom will God “display” His grace in future
ages? To those in greatest need of it—those outside the city.

10) All who are thirsty are invited to freely take the water of life! (Rv 22:16-
17) These final words of hope are declared in the immediate context of
sinners outside the city (v.

15). Who are more thirsty than they? Who longs for their return more than
their heavenly Father?

He patiently waits, as Jesus so beautifully depicted in the parable of the

wayward son. 364

Vision of Hope and Joy

The closing chapters of the Bible abound with hope for all people, even in
the context of the lake of fire.

Let’s recap:
A metaphorical “lake of fire” exists in the context of the City of God—a
place of divine purification in the very presence of the Lamb.365 God
Himself, a consuming fire,366 is ever present:

“If I make my bed in hell [ Sheol] … you [God] are there.”

(Ps 139:8)

The gates of the city never close, yet there is a multitude of sinners outside,
who to some degree, are experiencing God’s loving, purifying fire. Sinners
are “saved” and then enter the city. There are servants of God and priests
reigning, implying ministry to those still outside the gates. There are nations
of suffering people who need the healing leaves of the tree of life. An
invitation to all is given!

“The Spirit and the bride [Christ’s followers367] say, ‘Come!’ And let him
who hears say,

‘Come!’ And let him who thirsts come. Whoever desires, let him take the
water of life

freely.” (Rv 22:16-17)

Everyone is invited! Nothing bars sinners (all of us) from receiving God’s
mercy and reconciliation, since “the long-suffering of the Lord is salvation.
”368 And when does His longsuffering end? Never.

Furthermore, it’s the Spirit of Christ with His bride who are inviting them.
This is very significant and confirms everything said above. Praise God!
Jesus, whose name means Savior, will fulfill His mission to save the
world.369

Sinners “outside” will at some point, bow their knees and worship Jesus
Christ as Lord.370 They will repent—wash their robes in Christ’s blood and
follow Him in keeping His commands. They will be given new names371
and the right to the tree of life, as so many others have. We know this is true,
since God doesn’t change.372 This gives us great peace and security.
“I saw a new heaven and a new earth. … God … will wipe away every tear
from their eyes.” (Rv 21:1, 4a)

“There shall be no more death, nor sorrow, nor crying … no more pain.” (Rv
21:4b)

“Behold,

make

all

things

[or

all

humanity—TNT373]

new.”

(Rv 21:5)

What great hope is found in these closing chapters of the Bible!

God’s Love Prevails! Not Hades.

Jesus told Peter:

“I will build my church, and the gates of hell [ Hades] shall not prevail
against it [or prevail

in

resisting

it—TNT
note].”

(Mt 16:18 KJV) More examples. 374

“Gates” in ancient times were part of the wall protecting cities from its
enemies; they served a defensive purpose—to keep enemies out. So Hades’
metaphorically closed gates, adjacent to the Holy City’s open gates, are
powerless to keep Jesus or His servants out as indicated in the verses above.
In fact, Jesus already stormed its gates375 and, with His church, will
continue doing so.

Remember, He holds its keys376 along with His servant priests who will
reign with Him. 377

Jesus specifically came to set the captives free378 and to lead captivity itself
captive!379 Surely this includes the captivity of Hades, Gehenna and the
metaphorical lake of fire.

God—All in All

It was not the apostle John in Revelation who spoke of the very end. That
honor was given to the apostle Paul. 380 Please note carefully what I have
italicized in 1Cor 15:22-25, 28:

“Just as all men die in Adam, so all men will be brought to life in Christ
[JB]. But each one in his own order:

Christ the first-fruits [1st order],

afterward those who are Christ’s at His coming [2nd order].

Then comes the end, when He delivers the kingdom to God the Father, when
He puts an end to all rule … authority and power. For He must reign till He
has put all enemies under His feet. …

Now when all [people381 are subjected382] to Him [3rd order—all people
have now repented—submitted themselves to Christ] …
then the Son Himself [as Son of Man] will also be subject to Him [as
humanity’s representative head]

that God may be all in all [everything to everyone383].”

The subjection to Christ that we see in this passage is not one of compulsion.
Both the submission of Jesus to the Father and that of His enemies to Him
stem from the same Greek word in the same verse.384 This is a willing
submission from the heart by all parties. God cannot nor will not be “all” in
that which is false. Furthermore, Paul used this same word in the context of
the righteousness of faith. 385

Note these “time” words: “in his own order,” “first-fruits,” “afterward,”
“then,” “end,” “when,”

“till,” “now when,” and “then.” These terms and phrases reveal a timeline
involving three categories of individuals: Christ; His followers; All
humanity. This has not happened yet. All enemies have not yet submitted
themselves to Christ … but they will—God has purposed it. 386

And when it occurs, Christ will again submit Himself to God afresh as our
representative head—

the “Son of Man.” Then God will become all in all people 387 filling us
with Himself, the crowning glory of our salvation. Jesus truly fulfills His
role and His title as the “Savior of the world. ”388

When God is truly known in all His splendor, limitless grace and love—even
in judgment, all people will worship Him. 389

All Will Worship God

“All the families of the nations shall worship.” (Ps 22:27b)

“All the earth shall worship You and sing praises.” (Ps 66:4)

“All kings shall fall down before Him.” (Ps 72:11a)

“All nations shall … worship and glorify Him.” (Ps 86:9)

 “All the kings of the earth shall praise You.” (Ps 138:4)

“All Your works shall praise You.” (Ps 145:10)

“All nations and peoples of every language worshipped him.” (Dn 7:14
NIV)

“All nations shall come and worship before You, for Your judgments have
been manifested.” (Rv 15:4b)

Two thousand years ago Jesus said these words:

“I still have many things to say to you, but you cannot bear (or handle390)
them now.

However, when He, the Spirit of truth has come, He will guide you into all
truth.”

More. 391

Fifteen hundred years after Jesus said those words, a Catholic priest in
Germany saw amazing things in his Bible that captured his heart. Through
the newly invented printing press of that time, Martin Luther was enabled to
bypass the religious gatekeepers of his day 392 and get his message to his
entire nation. His discovery changed the world.393

Was the Spirit of truth guiding Luther’s heart? If so, why did God wait 1500
years to reveal these things to someone? As Jesus said, we couldn’t handle it
then—perhaps even for centuries to follow. One thousand years is only a day
to God.394 And note! Not everything was revealed to Luther.395 The
greatest revelation of all is the limitless scope of God’s love and power—
God ultimately becoming all in all.

My heart rejoices over the words of another Catholic priest,396 spoken 500
years after Luther—

only half a day in God’s eyes:

“The Lord has redeemed all of us, all of us, with the Blood of Christ: all of
us. …

Everyone! … Even the atheists. Everyone!”—Pope Francis, spiritual leader

of 1.2 billion Catholics.397

Might this heart-warming quote, by the Pope himself in 2013 AD, be

prophetic coming at this time in human history? I can’t say for sure. But the
prophet Isaiah said: “In the last days … the LORD’s temple will be
established … and all nations [peoples] will stream to it. ”398

Is our Heavenly Father revealing the wonders of His being like never
before? 399 I believe He is.

And today’s technology far exceeds Luther’s printing press in bringing Good
News of Great Joy for All People!

All God’s holy prophets spoke of these things

since the world began. Now it’s our turn!

Ten Anchors Summarized

1. Hope in History: God’s promises and actions in Biblical history

demonstrate His prevailing love for all people.

2. Hope in Fire: God’s loving and consuming fires transform us into His
image.

3. Hope in Judgment: God’s judgments serve a good purpose.

4. Hope in Ancient Greek: Ancient Greek does not teach endless punishment.

5. Hope in Death: Nothing can separate us from God’s love and mercy—not
death, not destruction, not Gehenna. … Nothing!

6. Hope in Justice: God’s justice assures us that endless punishment is not

Biblical—loving correction and mercy are!
7. Hope in Our Father: God is everyone’s loving Father.

8. Hope in God’s Nature: God loves every person and always will. He has all
the time and power to transform every heart without violating anyone’s will.
His will and love prevail.

9. Hope in God’s Promises: God’s “all” promises are for all people—and
they will be fulfilled.

10. Hope in Prophecy: All God’s holy prophets spoke of these things since
the world began.

Now it’s our turn.

This is Good News of Great Joy for All People!

Bible Interpretation

Translation Differences

When we read the Bible, we are not reading the exact words and thoughts of
Jesus and the apostles but rather the interpretation of the ancient writings by
English translators. 400

This is critical, since the background of most translators includes belief in

endless punishment.

So naturally, they interpret judgment passages from that view. I do not fault
them for being human. My point is that this bias makes our study very
challenging. 401

So, what can we do?

We should cross-check judgment warnings with an array of translations

relying on the Holy Spirit to open our understanding.

The Holy Spirit

Reading the Bible without the Holy Spirit is like a blind man on a bicycle.
Only God can reveal the truth of the Scriptures to our hearts. 402

If a judgment passage seems unfair or contradicts God’s unfailing love and

mercy for all people, we should commit it to the Lord until He opens our
understanding. Let us not cower from questioning what seems wrong. Jesus
and Paul exhort us in this.403

We are not judged for being incorrect about a matter but for how we live our
lives. 404 If radical religious extremists would courageously question the
violent teachings of their faith, the world would be far better off. And we, in
the West, are not immune to that same spirit. Examine history. Even the
Apostle Paul proves my point. 405

Understanding Difficult Passages—Key Points

1) Our Bibles are translations and, as such, require us to look deeper when
facing troubling passages. 406

2) Scripture needs to be understood in context. 407

3) Scripture interprets Scripture. 408

4) Recognize and respect the extreme use of Bible symbolism. 409

5) God’s judgments ultimately serve a good purpose. 410

6) Learn the true meaning of the ancient terms pertaining to human

destiny.411

7) God’s judgments are just and synergistic with His mercy.412

8) Justice will not violate our God-given conscience.413

9) Our view of God’s nature and character determines how we interpret

Scripture. 414

10) Only Christ can open our understanding of Scripture. 415

11) Though we only know God’s judgments in part, yet we can rest assured
of His prevailing love in them. 416

12) Christ’s victory ought to be the lens through which we interpret all
judgment

warnings.417

Questions Considered

It is assumed that you have read and understood the ten Anchors of Hope in
this book. They lay a foundation for my responses—the endnotes add
important details. My answers are brief and tentative—since I only know in
part.418 My authority is Scripture and the Holy Spirit as I seek His light.

“It pleased the Father … to reconcile all things [esp. people] … having
made peace through the blood of His cross. ” 419

If the Father reconciles all to Himself …

1) Why did Jesus die if God also judges us according to our deeds?

2) Why preach the Gospel?

3) Why not party and live it up?

4) How do we know “all” means “everyone”?

5) How do we know “all things” includes people?

6) Only the “righteous” inherit God’s Kingdom, correct?

7) What about the “wrath” of God?

8) Why did John say “that the world ‘might’ be saved”?

9) What about “perish” in John 3:16?

10) What about “damnation”?

11) What about “resurrection to be condemned”?

12) What about “eternal condemnation”?

13) What about “everlasting destruction”?

14) What about the “terror” of the Lord?

15) Some say there’s not one verse that offers hope for salvation after death.
Is that true?

16) What does it mean to seek God “while” He may be found?

17) What about the destruction of soul and body?

18) What about “losing” the soul?

19) Can one’s name be forever “blotted out” of the Book of Life?

20) What about the sin that is “never” forgiven?

21) What about the “narrow gate,” “depart from me” and “weeping and
grinding of teeth”?

22) What about the furnace of fire?

23) What about Sodom and Gomorrah suffering the vengeance of eternal
fire?

24) What about the rich man in hell?

25) What about the unquenchable fire?

26) What about tormented in the lake of fire?

27) What about the smoke of their torment going up forever?

28) What about the undying worm?

29) What about the burned branches?

30) Isn’t repentance impossible if we fall away?

31) What about alleged visions from hell?

32) Why would it have been better if Judas had not been born?

33) Did God really “hate” Esau?

34) What about Hitler—how could he ever be forgiven?

35) Doesn’t justice demand infinite penalty for sin because it is committed
against an infinite, holy God?

36) How can we trust our conscience if our heart is wicked?

37) Why didn’t God make this plain?

38) What about all the suffering in the world?

39) Isn’t this a false teaching of the “last days”?

40) Isn’t this wishful thinking—too good to be true?

41) Is this Universalism?

42) What Bible translations do you use?

“It pleased the Father … to reconcile all things [esp. people420] having
made peace through the blood of His cross. ” 421

If the Father reconciles all people to Himself …

1) Why did Jesus die if God also judges us according to our deeds?

Jesus died to reconcile us to our Father as quoted above. 422 But what does
reconciliation look like? In one word: Jesus. The purpose of our lives is to
become like Jesus—what salvation is all about. But how does that happen? It
starts by knowing God as our loving Father—a Father determined to see
Jesus shining through us. This is why His forgiveness and His judgments
work hand-in-hand. You see, there are two dimensions in forgiveness:
redemptive: based on Jesus’

sacrifice423and relational: based on our responses to God’s Spirit working

in our hearts. 424

Understanding this distinction helps us appreciate why our Father rightly

holds us accountable for our actions. His mercy and judgments work
together for our good. This resolves many questions. 425

2) Why preach the Gospel?

The love of Christ compels us426 as people all around us are hurting right
now. Everyone longs for peace and hope especially in their fear of death. 427
When Jesus saw the crowds, He was moved with compassion because they
were distressed and dispirited. 428 We have truly Good News a hurting
world longs to hear: “How beautiful are the feet of those who preach the
gospel of peace, who bring glad tidings of good things!” 429 Also, our Lord
commands us430 and it’s a great privilege and pleasure to do so. 431 Simply
put, the Gospel brings peace for troubled minds, purpose in life and
transforms our character. 432

3) Why not party and live it up if all are reconciled?

This question reveals a misapprehension of what reconciliation implies. 433

Salvation is ultimately becoming like Christ—His values and priorities
becoming ours. We no longer live for ourselves but for Him who gave His
all for us. In addition, there are consequences to how we live as discussed in
Anchor 6, “Justice and God’s Law. ”434

4) How do we know “all” means “everyone” in God’s reconciliation-of-

all promises?

“All” means everyone unless the context implies otherwise. Dr. Keith
DeRose435 says: “When the domain is limited, there has to be some fairly
clear clue about what the limited domain is. … The Biblical writers aren’t so
incompetent as to mean some specially restricted class that doesn’t clearly
present itself. ”436 If we read God’s “all” promises in context and in light of
these ten Anchors of Hope, we are assured they refer to everyone.
5) How do we know “all things” include people in God’s “all” promises
such as Col 1:19-20?

In this passage for example, verse 21 clearly specifies that people are in
view: “and you [a person], who once were alienated and enemies in your
mind by wicked works, yet now He has reconciled.” It’s not frogs, fish and
flowers that need reconciliation; it’s people! In addition, this reconciliation
brings peace through the blood of His cross. Christ died for four specific
classifications of persons, 437 not for inanimate objects. More. 438

6) Only the “righteous” inherit God’s Kingdom, correct? 1Cor 6:9

Yes, the “unrighteous,” while in that condition, cannot inherit it. But we will
not always be unrighteous. We all come to Christ in an “unrighteous”
state,439 but then God works righteousness into us. 440 Throughout the
ages, God will continue transforming us until we all fully reflect the image
of Christ. 441

7) What about the “wrath” of God? Rom 1:18; Jn 3:36

The word “anger, ”442 not wrath, is used in many translations.443 The NEB
reads: “retribution”

which harmonizes with “measured” judgment as Jesus taught.444 Anger is

defined as “extreme or passionate displeasure. ”445 God’s wrath then, would
be His passionate displeasure and just recompense of sinful conduct, dealt
with fairly according to deeds446 and seasoned with mercy447

as He determines best for each person. God’s “anger” should be seen as

something positive and purposeful. More. 448

8) Why did John say God sent His Son that the world “might” be saved?
Jn 3:17 KJV

This wording has been gravely misunderstood. God does not hope to save
but does save. Many translations say clearly that God sent Jesus to save the
world.449 Nonetheless, “might” in the KJV
can certainly mean “will.” For example: “All this was done, that the
scripture … might be fulfilled. ”450 “He ordained twelve … that He might
send them forth to preach. ”451 He made us sit in the heavens “that in the
ages to come He might shew the exceeding riches of His grace. ”452 Is there
any doubt that these “mights” mean “will”? More. 453

9) What about “perish” in John 3:16-17?

“For God so loved the world that He gave His one and only Son, that
whoever believes [trusts, abides] in Him shall not perish [ be perishing—
CLT; or remain lost454] but have eternal life [i.e., life of the Age455— which
Jesus defined as knowing God456]. For God did not send His Son into the
world to condemn the world, but to save the world 457 through Him. ”458

It’s true that while in “unbelief” (resisting the things of God) we cannot
experience true life—

characteristic of the life of God in the age to come. 459 But unbelief is not a
hopeless state or no one could ever believe.

“Perish” and “lost” are translated from the same Greek word— apollumi
G622. To be “lost” then is the prerequisite to being saved or made whole!
460 Jesus came to save the “lost”—the perishing.461 He came to save
sinners—specifically to save us from our sins—“turning every one of us from
our wicked ways. ”462 For more on salvation.463

Jesus put it this way: “And this is eternal life [life in the Age464], that they
may know You, the only true God, and Jesus Christ whom You have sent.”
And God said: “All shall know Me, from the least … to the greatest. … For I
will be merciful.”465

The key is this: God has not limited salvation to this short life. All the “dead”
(which includes the lost—the perishing) live to Him. “For He is not the God
of the dead but of the living, for all live to Him. ”466

10) What about “damnation”? Mt 23:33 KJV

The English word “damnation,” inferring endless punishment, is based on

the common Greek word for judgment— krisis G2920. It should never have
been translated “damnation.” Most Bible translations do not use this word.
467 “Damnation” is found 11 times in the King James Version but not once
in the New King James Version.

11) What about “resurrection to be condemned”? Jn 5:29 NIV

Again, the Greek behind the word “condemned” is krisis G2920 , the
common word for judgment. The NAS, along with most translations, say
“resurrection of (to) judgment.”

Tragically, the word “condemned” is erroneously associated with damnation

as a result of the KJV’s long-standing tradition. Furthermore, the word
“condemned” does not specify duration.

Judges in our courts condemn those found guilty to corrective institutions,

but only until their sentences are complete.

12) What about “eternal condemnation”? Gal 1:8-9 NIV

Neither the word “eternal” nor the word “condemn” is used in the original
Greek. The word is anathěma. 468 The CEV translates Gal 1:9: “God will
punish.” The NCV and EXB translate it:

“judged guilty.” Most translations say accursed— defined as “a solemn

invocation of supernatural wrath. ”469 Note that Paul wished anathěma on
himself, and some Jews bound themselves to anathěma if they did not fast
until they killed Paul. 470 Neither Paul nor the Jews wished endless pain on
themselves. For the Jews, it meant starvation; for Paul, it was righteous
judgment. 471

13) What about “everlasting destruction”? 2Thes 1:8-9

MYLT: “who shall suffer justice—age-during destruction. ”472 Prof. D. B.

Hart, (NTAT):

“Exacting justice … Who will pay the just reparation of ruin in the Age.”
TNT: “who will proceed paying the thing that is right: ruin pertaining to the
Age [of Messiah]. ” 473 God’s justice is always “according to works” and
thus measured and limited, i.e., “age-during. ”474 Also God does not take
“vengeance” as worded in many translations—the Greek is “justice. ” 475

14) What about the “terror” of the Lord? 2Cor 5:11

“Terror” is based on the same Greek word normally translated fear ( phobos
G5401) from which we get our English “phobia.” Most translations read
“fear.” SNT and CEV say “respect.” Dr. A.

Nyland writes, “The Greeks used it [ phobos] in the meaning of “respect”

when used in the case of gods or things sacred. ” 476 Compare translations!
God is not a terrorist.

15) Some say there’s not one verse that offers hope for salvation after
death. Is that true?

Absolutely not. 477 This book shows otherwise. Here’s one: “The gospel
was preached even to those who are dead.”478 Tragically many translations
add “now” before “dead”—which means: it was preached to people while
they were living but who have since died. This changes its meaning entirely.
Of course the Bible offers no hope in death if its supporting texts are
altered.479

16) What does it mean to seek God “while” He may be found? Is 55:6-7

In context, this relates to Israel (of which Paul says all will be saved—Rom
11:26) and had a national application. 480 Yet there’s a sense of urgency for
us all. Our Father has great patience with His children, but if we persistently
resist Him, He will discipline us as necessary. In the meantime, He may step
back out of view for a time until some necessary lessons are learned. 481

But note what follows next! “Let the wicked forsake his way. … Let him
return to the Lord, and He will have mercy on him; and … will abundantly
pardon.” God’s promises of mercy are clear.

We can rest assured and rejoice in them. 482

17) What about the destruction of both soul and body in Gehenna? Mt.
10:28-31; Lk 12:4-7
Jesus says to His disciples (MSG), “Don’t be bluffed into silence by the
threats of bullies.

There’s nothing they can do to your soul, your core being. Save your fear for
God, who holds your entire life—body and soul—in his hands. ”483

Then Jesus immediately reassures them of their Heavenly Father’s loving

care—that He even numbers the hairs on their heads … And then He
concludes … “So don’t be afraid. ” 484

What? Don’t be afraid? How could He say that if He had just threatened
them with endless torment? They would have been terrified! Any soothing
words, at this point, would be useless.

The reason He could calm their fears was because endless pain was not at all
on their minds.

More. 485

18) What about “losing” the soul? Mt 16:26-27

The Jerusalem Bible reads: “What then will a man gain if he wins the whole
world and ruins his life?” Note carefully what follows: “He will reward [
repay RSV486] each one according to his behavior.” To ruin one’s life is
directly linked to being repaid “according to his behavior.” This implies a
specific, limited judgment487 resulting in some kind of serious loss. 488

Jesus said, “If you want to be perfect go [the whole way—NEB] sell what
you have and give to the poor, and you will have treasure in heaven. ”489
Rewards or loss are at stake, not endless punishment. 490

19) Can one’s name be forever “blotted out” of the Book of Life? Rv 3:5

It seems the “Book of Life” is one of many metaphors for Jesus such as:
“Author of Life,”

“Bread of Life,” “Resurrection and Life,” “Word of Life.,” etc.491 It brings

me great comfort knowing that the Book of Life is our precious Savior.
If we are not abiding in Christ, we are living a deprived life—“blotted out”
of His abundant life—deprived of the great joy that comes with loving
others. We could also be deprived from the great honor of ruling with Christ
in His future millennial Kingdom. 492

Yet remember: God’s love prevails. He never gives up on us. Though Israel
was “cut-off”

(blotted out) they will be grafted in again.493 And what He does for Israel,
He does for all.494

20)

What

about

the

sin

that

is

“never”

forgiven?

Mk 3:28-30 (cp Mt 12:31-32)

Prof. D. B. Hart (NTAT) renders it: “But whoever blasphemes against the
Spirit, the Holy one, has no excuse throughout the age [neither in this age
nor in the one that is coming—Mt 12:32]

but is answerable for a transgression in the Age. Because they said, ‘He has
an impure spirit. ’” 495
This translation, along with others, 496 does not say this sin shall “never” be
forgiven. The “sin”

committed is thinking that Jesus has an impure spirit497—which in effect,

destroys (in one’s mind) His credibility to forgive. So long as such blindness
exists—during this age and into the next, His forgiveness cannot be sought.
But a time will come when all blindness will be removed and forgiveness
will be sought and received.498 Furthermore, the text does not say there’s no
forgiveness in a subsequent age for Paul spoke of the “ages” (plural) to come
in which God reveals “the exceeding [ immeasurable 499] riches of His
grace in His kindness towards us. ”500

With God’s immeasurable grace revealed in ages to come, and God’s “all”
promises presented in Anchors 1 and 10, we are more than justified to
believe that God’s love will ultimately prevail for all humanity. And even if
the judgment of this sin were not forgiven (as unlikely as that is), it does not
alter the fact that our Father’s “lawful” penalties are always just and in
character with His loving heart for all.501

21) What of the “narrow gate,” “depart from me” and “weeping and
grinding of teeth

[sorrow and regret— TNT]? Lk 13:23-35 (cp Mt 8:12; 13:42, 50; 22:13;
24:51; 25:30)

In context, the sorrow and regret refer to the Jewish leadership of first-
century Judea (in Jerusalem) losing its place of leadership in God's reign.
This doesn’t ignore a personal application. All three phrases in this question
are found in Luke 13:22-35 of which verse 30 may be the key that unlocks
the meaning of these parables.

“‘Lord, are there few who are [ being502] saved?’ Strive to enter through the
narrow gate, 503 for many … will seek to enter and will not be able [will not
have the strength504]. … Indeed there are last who will be first and there are
first who will be last. ”505

Observe: those who came first were found lacking—did not qualify for a
place of honor in the Kingdom. Others, who came after them, were
immediately honored. 506 But later, … the “first”

ones return and are granted the right to enter as the “first who will be last.”
The word “indeed”

assures us of this.

Apparently, those who came first needed more time to mature, suffering the
consequences of their choices. Though sorrow and regret507 are part of the
maturing process, joy is its end. “His anger is but a moment. … Weeping
may endure for a night, but joy comes in the morning. ”508

This is exactly what follows!

“O Jerusalem, Jerusalem … How often I wanted to gather your children

together, as a hen gathers her brood under her wings, but you were not
willing! See! Your house is left to you desolate; and assuredly, I say to you,
you shall not see Me until the time comes when you say,

‘ Blessed is He who comes in the name of the Lord! ”509

This passage is not about endless penalty. 510 The “first” who suffered
desolation, finally recognize and honor the Savior of the World!511 All
Israel shall be saved! 512

22) What about the furnace of fire? Mt 13:42, 50

Israel’s fiery furnace also sheds light on the above parables:

“I will … remove your filthiness completely. … You shall defile yourself. …

Then you shall know that I am the Lord. … The house of Israel has become
dross [useless513] to Me. … I will …

blow on you with the fire of My wrath. … As silver is melted in the midst of
a furnace, so shall you be melted in its midst. ” 514

Jesus, the promised Messiah sent first to Israel,515 would certainly use
judgment terms in harmony with their sacred Scriptures. We can rest assured
about the purifying nature of this fiery furnace.
23) What about Sodom and Gomorrah suffering the vengeance of
eternal fire? Jude 1:7

KJV

The PME reads, “Sodom and Gomorrah … stand in their punishment as a

permanent warning of the fire of judgment.” The fire no longer burns, but its
warning continues!

The CLT: “Sodom … experiencing the justice of fire eonian.” 516 The
MYLT: “Sodom … an example, of fire age-during, justice suffering.”
“Justice” assures us this judgment is limited. 517

Regarding “vengeance,” Prof. Marvin Vincent states that the “RSV [and
most others] rightly substitute punishment for vengeance, since dikē G1349
carries the underlying idea of right or justice, 518 not necessarily implied in
the word ‘vengeance.’”519

God will raise up, judge (discipline; correct) and restore each citizen of
Sodom. 520

24) What about the rich man in hell (G Hades) separated from heaven
by an impassible chasm? Lk 16:19-31

A chasm separates the rich man in Hades and Abraham. It merely implies
that while this judgment endures one cannot cross the chasm. It does not say
it is permanent. The chasm is a barrier like Gehenna’s prison bars of
Matthew 5 which imprisons until the last cent is paid.521

Luke 16 does not contradict Matthew 5. No chasm is eternal: “Every valley

[chasm] shall be filled and every mountain … brought low. … All flesh shall
see the salvation of God. ”522 No created thing (including chasms) can
separate us from God’s love. 523 A time is coming when Hades itself will
release its captives! 524

25) What about the unquenchable fire? Mk 9:43-44

We as human beings cannot extinguish this fire because it is God’s fire,

hence the word
“unquenchable.” It is relentless until it achieves its purpose. 525 MYLT says
the fire is “not being”

quenched—present tense. See also CLT, TNT. 526 Some translators have
erroneously added

“never” to the single Greek word asbestos, defined as “not extinguished.

”527 The NAS, with many other translations, accurately reads “the
unquenchable fire” without the word “never. ” 528

Furthermore, the context confirms this as a purifying fire—something

good.529

26) What about tormented in the lake of fire? Rv 20:12-15; 21:8

Rev. Charles H. Pridgeon530 wrote: “To any Greek, or any trained in the
Greek language, a ‘lake of fire and brimstone’ would mean a ‘lake of divine
purification.’” 531

The word “torment” associated with this judgment does not mean torture.
The word is basanizo G928. “Torture” is a different word used once in the
NT—committed by humans not God. 532

Basanizo also describes a ship “tossed” by the waves,533 “toiling” in rowing

a boat534 and

“troubled” by the misconduct of others. 535 These concepts are not torture.
536

Brimstone, in fire and brimstone, is the element sulfur537 used by pagan

priests 2,000 years before Christ. Pre-Roman civilizations used it as a
medicine, fumigant and bleaching agent. Pliny reported it had medicinal
virtues. Romans used it as insecticide to purify a sick room and cleanse its
air of evil. The same uses were reported by Homer in 1000 B.C.538

The TNT reads: “And he will be examined 539 (scrutinized with the
touchstone to test his ‘mettle’) within Fire and Deity (divine qualities) … in
the presence of (before) … the little Lamb. ”540 It comforts me that this
purification occurs in Jesus’ presence. 541 And John, the writer of
Revelation, clearly stated the limited nature of this metaphorical fire. 542

27) What about the smoke of their torment going up forever and ever
[lit. to ages of ages—

MYLT]? 543 Rv 14:10-11

Compare this with Babylon’s judgment a few chapters later in the same
book: “Her smoke rises up forever and ever [lit. to the ages of the ages—
MYLT]. ”544 Yet Babylon’s judgment was executed in one hour545—and
its smoke has long since ceased. This gives us further reason to believe that
the lake of fire judgment is also not endless. 546 Though the pains and
smoke of Babylons fires are past, its judgment warning continues.

28) What about the undying worm? Mk 9:44-49; Is 66:24

This refers to a graphic scene of earthly judgment in Isaiah. 547 Chan and
Sprinkle, in Erasing Hell, admit there’s nothing here that says the souls of
the dead are still being tormented. 548 It means the shame of defeat.549 A
few verses earlier (Is 66:6), Isaiah says the Lord “fully” repays His enemies.
Endless punishment can never “fully” repay; only a measured judgment
can.550

In Mark 9, the word “for” links “hell [ Gehenna] fire,” “worm” and
“unquenched fire” with the fire that purifies everyone. 551 “For” ( gár
G1063) expresses the reason for what came before, 552 yet half of the
translations I checked left it out! Not only does this passage not teach eternal
punishment, it affirms that Gehenna fire purifies.

29) What about the burned branches? Jn 15:1-2, 6

Verse 6 of the PME reads: “The man who does not share my life is like a
branch that is broken off and withers away. He becomes just like the dry
sticks that men pick up and use for the firewood.” When we are in vital
union with Christ—infused with His love and compassion for others—we
become a shining light, a light that in some mysterious way draws people to
God.553
Whereas, if we live selfishly, we are lost in the shadows … and our loving
Father is compelled to bring us through His refining fire. More. 554

30) Isn’t repentance impossible if we fall away?

There’s a text which says that if someone falls away, it is impossible to bring
them back to repentance.555 My questions are: For whom is it impossible,
for God or humans—pastors, counselors, or friends in faith? When is it
impossible—while on earth or in the age to come? And why is such a person
“near” being cursed and not actually cursed?556 The text does not answer
these vital questions. Our only recourse is to keep our faith anchored on the
truths that are clear--

Nothing is impossible for God! 557—He who can raise children from
lifeless stones558—give new hearts to the unrepentant! 559 We must
interpret this in light of God’s justice, 560 His Father-heart, His nature of
limitless love and power, His “all” promises and His prophetic utterances.
561

31) What about alleged visions from hell?

If an endless hell were a danger to every person on earth, a loving and just
God would have revealed it to everyone. 562 But most of all, my source of
truth is the Bible and God’s Spirit as He reveals it, not the dreams and
illusions of others—whoever they are.563 We are called to preach glad
tidings of good things—good news of great joy—good news of peace; not
horrific news of great and eternal terror. 564 No one is called to that. Jesus
said, “Peace I leave you, My peace I

give to you … Let not your heart be troubled, neither let it be afraid.565
Bring every thought into captivity to the obedience of Christ.566 These
visions only lead us into sin. 567

32) Why would it have been better if Judas had not been born? Mt
26:24b

The CLT reads, “The Son of Mankind is indeed going away … yet woe to
that man through whom the Son of Mankind is being given up! Ideal were it
for Him if that man were not born!”
Could this be right? It’s logical for Jesus to have suffered great heart-ache in
being betrayed by a close friend. 568 However, even if the common view is
right, it does not say it would have been better for Judas if his mother had
never conceived him, but that he had not been born. Eccl 6:3

says: “If a man begets a hundred children and lives many years … but … is
not satisfied with goodness. … I say that a stillborn child is better than he
[i.e., it would have been good for Judas if he had not been born—but
stillborn]. ” 569 In any case, nothing here requires us to assume that Judas’
destiny is endless pain. See my video. 570

33) Did God really “hate” Esau? Mal 1:2-3

No. This was hyperbole like Christ’s command to “hate” our family, or when
Jesus referred to Peter as Satan. 571 Hyperbole was very common in the
ancient east.572 Though Esau “despised” his birthright, he repented573 and
God greatly blessed him. 574 Jesus—then embodiment of God’s love for all,
died for Esau too.

34) What about Hitler—how could he ever be forgiven?

Jesus died for all sinners—including Hitler. No one merits salvation. It all
comes down to our faith in the power of God to change any heart and His
will to do so.

35) Doesn’t justice demand infinite penalty for sin because it is

committed against an infinite, holy God?

This is a philosophical idea not based on Scripture. The Bible teaches the
opposite. God’s holy and true principle of justice originates in “measured”
judgment—a tutor bringing us to Christ, then onto mercy which triumphs
over judgment.575

36) How can we trust our conscience if our heart is wicked? Jer 17:9

Abraham, Jesus and Paul all appeal to it576 when exhorting us to judge what
is right in our search for Truth. 577 Though the KJV says the human heart is
wicked,578 the NAS says it is sick and the Greek OT says it is deep—all
regarding the same verse! The Greek OT, in this verse, connects examining
our “deep” hearts to God’s just (measured) judgment! 579 These
descriptions of the human heart are radically different. Sure the human heart
is not perfect and can be terribly sick at times, but it can still discern good
from evil. 580 See Anchor 6, “The Unwritten Law.”

37) Why didn’t God make this plain?

Controversy in the Christian faith is extensive and not unique to ultimate

destiny. 581 Few realize that endless punishment was not the prevailing
view of the early church during its first 500 years

when the New Testament was read in Greek—not handicapped by

translations. The Church inherently knew the true meaning of judgment
terms.582 However, many ancient Fathers thought endless punishment was a
necessary deterrent to societal chaos. 583 Jesus told His disciples there were
many things He could tell them, but they were not ready.584 So perhaps the
time has come--

the Church is ready for the higher revelation of God’s limitless grace. 585
The internet age is here and the truth can no longer be suppressed by the
institutional gatekeepers of formal religion.

38) What about all the suffering in the world?

I find great comfort in knowing that all the world’s suffering and injustices
will be made right.

The poor, the hungry and the sorrowing (which represent all human
suffering) will be eternally blessed. 586 “What we suffer now in this world
is nothing compared to the magnificent future

[PME] God has for us. ”587 It comforts me to know that God “is” Love,588
makes everything beautiful in its time,589 wipes away all tears and removes
all pain.590

39) Isn’t this a false teaching of the “last days”? Mt 24:11; 2Pt 2:1

No. It’s a true teaching of the last days! Jeremiah said that the anger [wrath]
of the Lord will not turn back until He has executed and performed the
thoughts and intents of His heart and that in the latter days we will
understand it perfectly.” 591 He repeats it again.592 And Isaiah said, “In the
last days … the LORD’s temple will be established … and all nations will
stream to it.” 593 These prophecies affirm that our revelation is of God,
since this is precisely what we believe. God’s wrath is not endless but only
until He has accomplished the loving intents of His heart. 594

40) Isn’t this wishful thinking—too good to be true?

A thing is not false simply because we wish it were true. The truth is, this
hope is too good not to be true!

41) Is this Universalism?

No—if by that you mean all roads lead to heaven. Maybe—if you mean
Jesus searches for His lost sheep until He finds them no matter what road
they’re on. 595

42) What Bible translations do you use?

I’ve preferred the NKJV mainly for its alternative Greek manuscript
footnotes. Also, I’m familiar with it—having memorized many passages
over the years. Recently, I’ve starting reading The New Testament: A
Translation, by David Bentley Hart. 596 More. 597

In Closing …

The most important thing to know is that only Christ—the Truth can open
the Scriptures to our understanding. It’s not just comparing translations. And
how do we know He’s done so? Joy and peace fill our hearts! “Did not our
heart burn within us [were filled with joy– NLV] while … He opened the
Scriptures to us?” 598

Jesus Says …

“Come to Me … I am gentle and lowly in heart, and you will find rest for
your souls. For My yoke is easy and My burden is light.” More. 599
It is my prayer that our Lord and Savior has opened your heart to the
wondrous news that our Creator and Father loves every one of us with a love
that never fails or ends. Indescribable joy600

awaits you when Christ anchors this truth in your heart: God’s love will
prevail.

“May the God of hope fill you with all joy and peace in believing, that you
may abound in hope …” (Rom 15:13)

Author Invitation

Has this book thrilled your heart? If so, would you tell me how? I would
love to hear your story. Email or call me.

Read

Hope

for

All

free

online.

Invite

your

friends

to

read

it

too!
HopeForAllFellowship.com/Home

Share-the-Hope-Books: only $5 HopeForAllFellowship.com/Order

Listen

to

Hope:

audio

edition

of

my

first

book:

Hope

Beyond

Hell

HopeForAllFellowship.com/Learn

Learn more about our Hope: HopeForAllFellowship.com/Learn

Connect with others! We’re not meant to live isolated lives. Jesus said
when two or three of us are together because of Him, you can be sure He'll
be there. (Mt 18:20 MSG) In a very real way we encounter Jesus in and
through each other. So come and check out our site. Make a friend!

HopeForAllFellowship.com/Connect
Pray for unity of spirit among all believers however we may differ. Our
oneness was at the core of Jesus’ heart-wrenching prayer at the most critical
moment of His life—the eve of His crucifixion. How telling! And why did
He pray this? That the world may know God sent Him.

He said everyone would know we are His disciples by our love for one
another. Such love validates our witness and message. (Jn 17:11, 21-23;
13:35) Learn how Hope for All can help bring us together in love and
purpose: /Connect

Hope for All Fellowship

PO Box 6271, Brownsville, TX 78523

Email: Gerry@HopeForAllFellowship.com

(800) 254-1334 HopeforAllFellowship.com

About the Author

Gerry and his wife, Denise, have been married since 1980 and have three
daughters and seven grandchildren. They’ve been involved in Christian
missions since 1986, ordained in ministry in 1992.

They have lived and served overseas for many years—in Asia and Africa,
serving with Youth With A Mission, Philippine Health Care Ministries, the
Luke Society and Dakar Academy in Senegal, W. Africa. They helped
pioneer the “House of Hope” in Senegal—a medical-dental health care clinic
serving those in great need. It continues to this day.

Since 2001, Gerry has been training lay persons in simplified dental care for
the developing world. Recently, he has adopted an exciting dental care
breakthrough which enables him to train

missionaries and international aid workers both online and in one and two-
day workshops.

www.DentalTrainingForMissions.com

Why write a book about eternal destiny?

Although Gerry believed in and loved God for most of his life, he was
deeply troubled—troubled over the horrific teaching of everlasting
punishment. He saw the contradictions this belief created in Scripture and in
the Christian faith and sensed deep in his spirit that something was very
wrong.

What qualifies Gerry to write such a book?

When a close friend, a pastor, shared this hope with him in 1998, Gerry was
compelled to search it out for himself—being what some might call a
Berean.601 For many years he has intensively reflected on the works of
others and studied the Scriptures on this theme. He has found solid Biblical
evidence for his conclusion of hope—evidence that is here presented in
simple terms most people can understand.

Gerry asked himself, “Who am I to write such a book?” Then he recalled 1

Corinthians 1:26-29:
“God hath chosen the foolish things of the world to confound the wise …
that no flesh should glory in His presence.” (KJV)

Those words inspired him to the task of writing … believing that God would
indeed bless his endeavor.

Gerry shares part of his journey into this Hope in a short 6 minute YouTube
video:

www.youtube.com/watch?v=vJ07EnXaGos

Notes

________________________________

1 She is referring to my first book, Hope Beyond Hell.(a)

(a) Beauchemin, Gerry; with D. Scott Reichard. Hope Beyond Hell. Olmito:
Malista Press, 2010.

2 Barnes, Albert. “God is Worthy of Our Confidence.” Barnes’ Practical

Sermons. Sermon VIII. Bible Study Tools. Biblical Repository

for

July,

1840.

123-125.

www.biblestudytools.com/sermons/barnes-practical-sermons/

3 He preceded by saying: “This is a point on which we ought not long to

dwell.” I.e., he cautions us to not think too deeply on these difficult and
perplexing questions. How revealing! I would say that if what we believe
about the Gospel is true, its hope and joy will withstand all scrutiny and not
be tarnished by deep thought. FYI: Barnes’ Notes was one of the first Bible
commentaries I purchased as a young believer back in the 1970s. I had no
idea he had suffered such aweful despair in his faith.

4 David Konstan is a former John Rowe workman distinguished professor

emeritus of classics and professor emeritus of comparative literature at
Brown University among many other accomplishments. His research mainly
focuses on ancient literature and classical philosophy.

5 Mitchell, Jonathan. The New Testament: God’s Message … (Paperback)

Amazon.

6 www.BibleHub.com/interlinear/

www.scripture4all.org/OnlineInterlinear/Greek_Index.htm

www.archive.org/stream/interlinearliter00newy#page/492/mode/2up

7 (Heb 6:19a NIV) This passage refers to God's all-inclusive promise to

Abraham (v. 14) quoted from Gn 22:17-18, which orginates in Gn 12:1-3.
See Anchor 1, “The Gospel to Abraham.” Interestingly, Heb 6:19-20
concludes an NIV subsection titled

“The Certainty of God's Promise.”

8 Most modern translations do not have the word “hell” anywhere in the Old
Testament. For example: NIV, NIRV, NLV, VOICE, ERV, NET, ISV, ESV,
ASV, NAS, RSV, NRSV, REB, NLT, AMP, LEB, NEB, MOUNCE, DBY,
NCV, HCSB, PME, NAB, NABRE, 2001 T, TLV, CJB, etc. Though the
word “hell” is absent, many think Dn 12:2 supports it: “And many of those
who sleep in the dust of the earth shall awake, some to everlasting [ olām
H5769] life, some to shame and everlasting [ olām]

contempt.” However, MYLT reads: “And the multitude of those sleeping in

the dust of the ground do awake, some to life age-during and some to
reproaches–to abhorrence age-during.” As shown in Anchor 4, the meaning
of aiōnios in Mt 25:46 applies equally with Dn 12:2, since aiōnios is the
equivalent of olām in the Greek LXX. “Professor David Bentely Hart writes:
“The Septuagint … the Bible for much of the early church, and which
provides nine-tenths of all the quotations from the Hebrew scripture found in
the NT—serves as something of a guide to how various expressions of the
Jewish concept olam or alma were typically rendered in Greek (for instance,
in Deuteronomy 15:17 olam is used to indicate the period of the life of a
slave, and in the Septuagint version of that passage is rendered as aiōn).”(a)
Numerous OT texts referring to olām show it cannot be endless in those
texts. For example: Sodom’s fiery judgment is olām— until God returns
them to their former state. (Ez 16:53-55; Ju. 7) A Moabite is forbidden to
enter the Lord’s congregation olām— until the 10th generation. (De 23:3) A
slave serves his master olām— until death ends his servitude. (Ex 21:6) The
Mosaic covenant is olām— until it vanishes away. (Le 24:8; He 8:7-13) The
priesthood is olām— until the likeness of Melchizedek arises. (Ex 40:15; Nu
25:13; He 7:14-22) Stones are to be a memorial olām— but where are they
now? (Jos 4:7) Naaman’s leprosy shall cling olām— but only until his death.
(2K 5:27) God dwells in Solomon’s temple olām— until it is destroyed. (2Ch
7:16; 1K 8:13; 9:3) Animal sacrifices were to be offered olām— until ended
by Christ. (2Ch 2:4; He 7:11-10:18) Israel’s judgment is olām— until the
Spirit is poured out. (Is 32:13-15) Zion is an olām excellence — until many
generations. (Is 60:15) For examples of G aionios, see Anchor 4— The
Greek Septuagint (LXX).

Finally, if Dn 12:2 did warn of an endless hell, consider the implications: (a)
God waits 3,500 years after Adam to warn only a tiny fraction of humanity
—the Jews. (b) Subsequently, the Jews are not commanded to warn other
nations. (c) Of 23,145 verses in the OT, God chose only one verse to warn us
of the worst penalty imaginable—while He devotes countless sections
warning of temporal penalties. (d) Dn 12 is near the end of the OT where it
takes an average Bible reader two years to come to (when using a three-year
Bible reading plan). (e) Finally, relatively few people persevere in reading
the Bible that far. My point is simple and conclusive: If endless punishment
were true, a loving God would have warned of it everywhere in the Bible. In
fact, He would not restrict Himself to the Bible at all. He would
supernaturally warn every single person on earth—whether in a dream, by
revelation,

through

angels
or

by

whatever

means

is

necessary.

(a) Hart, David Bentley. The New Testament: A Translation. New Haven:
Yale University Press, 2017. 541.

9 God knows the future: Gn 3:15; 15:13-14; Ex 3:19; 7:14; 9:30; 11:9; 1Kgs
13:1-6, 32; 21:20-22; 2Kgs 8:12; Ps 94:8-9; 139:1-6; 147:5; Is 41:21-26;
44:11, 21, 28; 46:9-11; 65:24; Jer 1:5; 32:19; Ez 11:5; Mt 6:8, 10; 10:17, 18,
21, 22; 11:14, 21; 12:45; 24:2, 33-41; Mk 14:30; Lk 14:28-32; Jn 6:64; 8:20;
21:18-19; Acts 2:23; 15:8, 18; 17:26; Rom 4:17; 8:29-30; 11:2, 33; Gal 3:8;
Eph 1:4-5, 11; 3:11; 2Tm 1:9; Ti 1:2; Heb 4:13; 1Pt 1:2, 20; 1Jn 3:20; Rv
13:8; 17:18. Also see all Messianic prophecies.

10 “ … you shall surely die.” Gn 2:17; Rom 1:32

11 “I will put enmity between you [evil powers] and the woman, and
between your seed and her Seed [Jesus]; He shall bruise thy head [destroy
evil] and thou shall bruise [injure—not destroy] His heel [on the cross].” (Gn
3:15) This prophecy affirms Jesus’

total victory over sin, death and all evil powers on our behalf. (Heb 2:14-15)

12 “Also for Adam and his wife the Lord God made tunics of skin and
clothed them.” (Gn 3:21) Anthony Johnson wrote, “God’s act of covering
His disobedient children with skin, obtained through the shedding of blood,
typifies Christ’s redeeming sacrifice for them and all people (1Pt 1:18-19). It
speaks of His once and for all covering, cleansing and removal of
humanity’s sin through the
death

of

His

Son

(Jn

1:29).”(a)

(a) Johnson, Anthony. The Larger Hope. UK. Self-Published. 2014.

13 I have heard this preached and read about it numerous times. The
significance of being “clothed” by God is seen in texts such as Ephesians
4:24, Revelation 3:18 and 22:14 NAS.

14 “‘Whoever kills Cain, vengeance shall be taken on him sevenfold.’ And

the Lord set a mark on Cain, lest anyone finding him should kill him.” (Gn
4:15)

15 See 1Pt 3:19-20 and 4:6. Also Anchor 5, numbers 13-16.

16 Vallowe, Ed F. “The Number Seven in the Holy Bible.” Biblical

Mathematics. Rainbow Bridge Ministries. 1998.

www.angelfire.com/az/rainbowbridge/seven.html

17 Note it says, “shall be” blessed, not “has the potential to be.”

18 Calvinism (Reformed theology) teaches:

A. Because all have sinned, it is morally acceptable and just for God to
punish human beings forever.

B. However, because God is also merciful, He has sovereignly chosen to

save a few from that horrific destiny through Jesus Christ.

C.
Those

He elects

to

save

are

no

more

deserving

of

salvation

than the rest

of

humanity.

D. Their Gospel message is considered Good News because He at least

saves some people from endless suffering.

E. This theology, if truly believed, only leads to despair and anguish since
we have no way of knowing for sure if our dearest loved ones or even
ourselves are elected to salvation. It is especially heart-wrenching when you
hear how “hell” is described by Jonathan Edwards. See note 20 below.

19 Jonathan Edwards (1703-1758) is a famed American preacher,

philosopher and theologian, perhaps the most renowned proponent of an
eternal hell in the last three centuries. From “Discourses on Various
Important Subjects,” (1738).
20 Jonathan Edwards partially describes hell this way: “Do but consider
what it is to suffer extreme torment forever, and ever t o suffer it day and
night … from one year to another … one age to another … one thousand
ages to another … in pain, in wailing and lamenting, groaning and shrieking
… with your souls full of dreadful grief … your bodies and every member
full of racking torture, without any possibility of getting ease … [or] moving
God to pity by your cries … [or] diverting your thoughts from your pain. …
After you shall have worn out a thousand more such ages, yet you shall have
no hope, but shall know that you are not one whit nearer to the end of your
torments; but that still there are the same groans, the same shrieks, the same
doleful cries …

which will not have been at all shortened by what shall have been past.”(a)

Where is this God-defaming description of hell found in the Bible? This is

merely the wild imagination of a darkened heart. How would Christ respond
to such a person? He would rebuke them saying: “You do not know what
manner of spirit you are of, for I did

not

come

to

destroy

men’s

lives

but

to

save

them.”
(Lk

9:51-56)

(a) Edwards, Jonathan. “The Eternity of Hell Torments.” International

Outreach, Inc. Unedited version. 1750. www.jonathan-

edwards.org.

21 RSV, AMP, GNT, PME, NEB, JB

22 RSV (“not sound”); JB, NET (“diseased”); EXB, NIV, NIVUK, NRSV
(“unhealthy”).

23 Dt 15:9-11; Mk 7:21-23. Jesus said, “Is it not lawful for me to do what I

wish with my own things? Or is your eye evil

[envious-NAS] because I am good [generous-NAS].” (Mt 20:15; context 1-

16) The earlier, and also envious workers in this parable despised God’s
generosity toward the latter workers; their selfish heart blinded them from
seeing God’s true goodness, perceiving it as injustice.

24 John Piper, a contemporary proponent of Edwards,(a) in response to one

anguished over the death of a loved one in hell says: “In the age to come we
will be granted the emotional framework to feel satisfaction and approval.”
(b) Note his words “satisfaction”

and

“approval.”

Google:

“Calvinism”

and

“Reformed
Theology.”

(a)

Piper, John. “Thank You, Yale, For This Gift.” Desiring God. 11 Feb 2009.
www.desiringgod.org.

(b) Piper, John. “What Hope Can We Have for Lost Loved Ones?” Desiring
God. 28 Dec 2007. www.desiringgod.org

25 See also Dt 5:22; 7:9; Ex 20: 1-17; 31:18; 32:16; 34:6-7, 28.

26 God is just and would not penalize a person for the sins of another. “The
son will not bear the punishment for the father’s iniquity.” (Ez 18:19-20) See
also Dt 24:16. It may mean that if children continue in the same sins as their
parents, they too will reap the same consequences. Or, the negative traits and
attitudes of parents rub off on their kids through several generations. Ex 34
CJB: “Causing [allowing] the negative effects of the parents’ offenses to be
experienced by their children.” I trust the interpretation that harmonizes best
with God’s character.

27 An LEB footnote states: “‘Generations’ is understood from comparison

with parallel verses (compare Ex 34:6 -7; Dt 7:9.” See also the AMP, CEV,
ERV, EXB, GW, GNT, HCSB, JUB, LEB, NOG, NET, NIV, NLT, TLV,
VOICE. Mercy to thousands of generations is hyperbole meaning that God’s
mercy never ends. For example, see Psalm 136 where all 26 verses proclaim
that God’s mercy endures forever. See Anchor 8.

28 See the CEB, GW, GNT, HCSB, NOG, NABRE, NLT, TLV which
include of generations.

29 “The Torah is Judaism’s most important text. It is composed of the Five

Books of Moses and … contains the 613

commandments

( mitzvot)

and the Ten Commandment. … The word “Torah” means

“to teach.”(a)

(a) Pelaia, Ariela. “What is the Torah? All About the Torah, Judaism’s Most
Imporant Text.” ThoughtCo. 12 July 2017.

www.judaism.about.com

30 Erubin 19a

31

Ariela

Pelaia

holds

masters

degree

from

Jewish

Theological.

Seminary.

Pelaia, Ariela. “Does Judaism Believe in an Afterlife? What Happens After

We Die?” ThoughtCo. 7 June 2017.

www.judaism.about.com

(a)

(a) Original source: Raphael, Simcha Paul. Jewish Views of the Afterlife.
Northvale: Jason Aronson, Inc, 1996. Raphael is adjunct assistant prof. in
Jewish Studies at Temple Univ., a spiritual director at Reconstructionist
Rabbinical College.

32 Sheol H7585, is translated “hell” 31times, “grave” 30 times, “pit” 3 times

in the KJV. The Greek OT (LXX) translates the Hebrew Sheol as Hades.

33 Beecher, Edward. History of Opinions on the Scriptural Doctrine of

Retribution. New York: D. Appleton, 1878. Ch 27.

34 Beecher, E. Ibid.
www.tentmaker.org/books/Retribution/DoctrineOfRetribution.html

35 See www.HopeForAllFellowship.com/EarlyChurch. For scholars: The

Christian Doctrine of Apokatastasis: A Critical Assessment from the New
Testament to Eriugena (Supplements to Vigiliae Christianae). n.p.:BRILL,
2013. Ramelli, Ilaria Ph.D.

36 Lk 14:26

37 Tasker, R.V.G. The Gospel According to St. Matthew. Grand Rapids:

Wm. B. Eerdmans Publishing Co., 1979. 240.

38 Dt 4:20; Jer 11:4

39 Nm 11:18

40 Allin, Thomas. Christ Triumphant. Reprint 9th ed. Canyon Country:

Concordant Publishing Concern, first published in England, 1890. Ch 9,
279-280.

41 Errico, Rocco. And There Was Light. Smyrna: The Noohra Foundation,
Inc., 1998. 9.

42 Purcell, Boyd C. Ph. D. Christianity Without Insanity. CreateSpace

Independent Publishing Platform. 2012. 77.

43 Gavazonni, John. Email from a dear friend, a career minister and Bible
teacher.
44 Barclay, William. The Gospel of Luke. Daily Study Bible Series.
Philadelphia: Westminster, 1978. 196.

45 Mt 11:25; Mk 4:10-12, 33-34; Is 6:9-10; Lk 8:8-10; 24:45; Jn 16:25, 29;

Ro 11:33.

46 The fact the “righteous” dwell (can remain in company) with a God who
is a devouring fire with everlasting burning affirms the positive purpose of
His fiery nature.

47 “Everything … will be destroyed [or dissolved] by fire [heat; burning],

and the earth and everything in it [or all the deeds done on it] will be
exposed.” (2Pt 3:10b EXB)

48 Most theologians believe this passage refers to the lake of fire. See
Question #26 for more on the lake of fire.

49 1Cor 13:8 RSV; see NRSV, ERV, ESV, EXB, GW, GNT, PME, LEB,
TLB, MOUNCE, NOG, NCV, NET, NLV, WE, LB, TEV, JB, NEB.

50 Mal 3:2-4, 6

51 Gn 12:3; 18:18; 22:18; 26:4; 28:14; Acts 3:25-26; Gal 3:8

52 S. Michael Houdmann writes: “The ‘daughter of Zion’ is mentioned

several times in the [OT], usually in prophecy and once in poetry. ‘Zion’
meant Jerusalem and, later, Israel as the people of God. ‘Daughter of Zion’,
then, does not refer to a specifi c person. It’s a metaphor for Israel and the
loving, caring, patient relationship God has with His chosen people.”(a) (a)
Houdmann, S. Michael. “What does the Bible mean when it refers to a
‘Daughter of Zion’?” www.gotquestions.org.

Houdmann holds a master’s degree in Christian Theology from Calvary

Theological Seminary (Kansas City, MO).

53 Good News Translation reads “purified.”

54 “For” ( gar G1063) is “a causative particle standing always after one or

more words in a clause … expressing the reason for what has been before,
affirmed or implied.”(a) The NIV (along with others) leaves out this
significant word.

(a) Zodhiates, Spiros. The Complete Word Study Dictionary New Testament.
Iowa Falls: World Bible, 1992. 357.

55 See Question #25: “What about the unquenchable fire?”

56 “[Jesus] learned obedience by the things which He suffered.” (Heb 5:8)

57 Footnote from the NIV.

58 New Living Translation

59 Sheol H7585: translated “hell” 31times, “grave” 30 times, “pit” 3 times in

the KJV.

60 Ps 139:7-10

61 Phil 2:13; 1Jn 4:17; 3:2; Eph 4:13; Heb 12:5-11

62 Jas 1:17 NET; Mal 3:6

63 Or justice. Both concepts support my point. BibleGateway lists 14 with

“judgment.”

64 Gn 1:26-27; 9:6

65 TNT

66 “Through deceit they refuse to know Me … therefore … I will refine them

and try them.” (Jer 9:6-7) God’s judgment towards unbelievers (those who
refuse to know Him), is to refine them. Also, Peter wrote, “How true it is
that God does not show favoritism but accepts from every nation the one
[i.e., everyone] who fears him [venerates and has a reverential fear for God
—

AMP] and does what is right.” (Acts 10:34-35 NIV) The lesson is that the
loving principles governing God’s judgments apply equally to everyone. He
is not partial. See also: Nm 16:22; Ps 145:9; Rom 2:11; Gal 2:6; Eph 6:9;
Col 3:25; 1Tm 2:3-4; 1Pt 1:17.

67 The LXX uses recompense G467 in both clauses. Since it has become
part of the inspired NT text (see note 110), we should ponder this in light of
what Prof. Vincent says about vengeance: See notes 182, 475.

68 All humanity receives pardon from our inherited sin in Adam through
Christ’s redemption as the last Adam. (Rom 5:11 -21; 1Cor 15:22, 45; 1Jn
2:2) We gain “legal” pardon based solely on the merits of Christ just as we
have legally inherited Adam’s sin. Note that the legal, financial term
involved is “redeem.” (1Pt 1:18; Eph 1:7) Yet relational forgiveness depends
on each individual’s response to God’s truth revealed in his or her heart. “To
whom much is given (revealed), much is required.” (Lk 12:48)

God is absolutely fair and just with each person. (Lv 24:19) “If we confess
our sins, He is faithful and just to forgive us our sins and to cleanse us from
all unrighteousness.” (1Jn 1:9) This is “relational” forgiveness as it is linked
to confession, a relational act.

Notice the reason He forgives: He is “just.” Why is this a factor? Because

Christ has already paid the ransom for the sins of the whole world! (1Tm
2:6; 1Jn. 2:2) But that does not exclude God from doing it on His terms and
for our correction. (Prv 3:11-12) Remember, He is a loving Father to all, as
seen in Anchor 7.

69 1Cor 15:22

70 “Though I … understand all mysteries and … I have all faith … but have
not love, I am nothing. And though I bestow all my goods to feed the poor,
and though I give my body to be burned, but have not love, it profits me
nothing.” (1Cor 13:2-3) See also Mk 12:30-31; Rom 13:10; Gal 5:14; 6:2;
Jas 2:8

71 “Love has been perfected among us in this: that we may have boldness in
the day of judgment; because as He is, so are we in this world.” (1Jn 4:17)

72 “For it is God who is at work within you, giving you the will and the
power to achieve his purpose.” (Phil 2:13 PME) See Phil 1:6; Eph 2:10; 1Jn
5:3.

73 Do not misunderstand John 5:24 which says that those who hear Christ’s
word and believe in Him shall not come into judgment. John means that if
we are hearing His word, i.e., are listening to it, giving heed to it, obeying it,
we are not being judged, i.e., corrected, but we are walking in the life of God
—the abundant life. (Jn 10:10) See these translations: JB, AMP, EXB, GW,
TLB, NOG, NLT, MSG, NEB, William Barclay’s commentary. The Bible is
full of warnings to believers.

74 Mt 25:35-36; Jas 1:27

75 1Cor 3:10-15

76 Rv 20:4-6

77 For example, in the parable of two servants in Matthew 24:51, the

unfaithful servant is appointed “his portion” with the hypocrites where there
will be weeping and gnashing of teeth. PME reads: “will punish him
severely and send him off to share the penalty of the unfaithful—to his bitter
sorrow and regret!” Nothing in this penalty requires us to think it is endless.
“His portion” implies a defined, limited judgment. Consider also: “For His
anger is but for a moment, His favor is for life; weeping may endure for a
night, but joy comes in the morning.” (Ps 30:5) There is no judgment that
endures beyond what our loving Father will permit for the good and
restoration of His children.

78 Phil 4:8

79 Neh 8:10

80 Egypt is the most mentioned nation in the Bible besides Israel. It is

referred to, in its various forms, 857 times. Prof. Thayer writes, “Egypt has
been called the ‘Mother of Superstitions’… Greeks and Romans, Lawgivers
and Philosophers … freely credit her with the original invention of the fables
and terrors of the invisible world … It [endless punishment] was the
common doctrine of Egypt, as all agree; and ‘Moses was learned in all the
wisdom of the Egyptians.’ Acts 7: 22. And yet … he never alludes to it.”(a)
Thayer explains that the Egyptians could not have inherited the idea of
endless punishment from Israel’s patriarchs since it was totally absent from
the Law of Moses. Jon Sweeney, an author of medieval themes, explains, “It
was th e Italian poet Dante Alighieri who changed everything with his
famous Inferno (1306+ CE). … But to read the Inferno today is to realize
how little it has to do with the Bible. There is more Greek and Roman
mythology―adapted by Dante from classics such as Hesiod’s Theogony,
Virgil’s Aeneid, and Ovid’s Metamorphoses―than there is scripture in
Dante’s nine circles of hell.’”(b) See

video:

www.youtube.com/watch?v=j3WuSESO6EM&t=162s

(a) Thayer, Thomas B. “The Origin and History of the Doctrine of Endless
Punishment.” Tentmaker. Boston: UPH, 1855.

www.tentmaker.org/books/OriginandHistory.html

(b) Sweeney, Jon M. The Invention of Hell. New York: Jericho Books
Hachette Book Group, 2014. 3.

www.youtube.com/watch?v=j3WuSESO6EM&t=162s

81 For example: search Lk 16:23 at www.Biblegateway.com. Most

translations do not translate Hades as “hell.” Sheol defined:

www.biblestudytools.com/dictionary/sheol/

82 Further in this chapter, the significance of the LXX is discussed.

83 The Apostle Paul quotes from this passage, in 1Cor 15:55, affirming its
victory. He attests to the glorious and positive translation of this passage as a
statement of fact. This is confirmed in the last clause of Hosea 13:14:
“Where is your sting O

Hades?”

84 The ancient Greek manuscript, the Textus Receptus, on which the KJV
and NKJV are based, reads Hades. The NKJV says it accurately: “O Hades,
where is your victory?” I realize that most other translations are based on
different Greek texts (Received and Westcott) which twice in the second
clause, reads “O death” ( thanatos) not Hades. But this is a direct quote from
Hosea 13:14 and the Greek Septuagint accurately translates it Hades. This
affirms that the Textus Receptus, at least in this case, shows the more
accurate rendering of this passage. In addition, the context (vs. 15:51-57)
affirms total victory in Christ over death, which would of course include
Hades. Paul attests to the glorious and positive translation of this passage as
a statement of fact in 1Cor 15:55, where he quotes the last clause of Hosea
13:14: “Where is your sting O Hades?”

85

See

the

KJV

translator’s

official

guidelines

#1

and

#4.(a)

(a) Hall, Isaac H., ed., “History of the King James Version.” See guidelines
at: www.bible-researcher.com/kjvhist.html

86 Neither has Paul ever used the Greek word Gehenna— translated “hell”
in most English Bibles.

87 This is especially so, since we frequently hear evangelists say when

explaining the Gospel that i f “you” (the hearer) were the only person that
ever lived, Christ would still have died for you.

88 Lk 4:18-19; 1Pt 3:19; 4:6—See Anchor 5, examples 13-16.

89 See Anchor 6, “The Written Law.”

90 “Gehenna was a real place . . . the Jerusalem rubbish dump, and was just
outside the city. Smoke went up from it at all times as the rubbish was
burning continually. It was full of maggots, and the bodies of the worst
criminals were thrown there. Josiah used it for the burning of offal. It used to
be the site of child sacrifice to Molech.”(a) Some have noted that today the
location of Gehenna

is

green

city

park.

(a) Nyland, Dr. A. The Source New Testament. Australia: Smith & Stirling,
2007. 23.

91 Renowned early American theologian.

92 However, Edwards claims the last cent deserves infinite punishment and
thus can never be paid. (a) This contradicts the words of Jesus, and even
worse, it dishonors Him by implying that He raises false hopes with
deceptive words.

(a)Jonathan Edwards, from his sermon, “The Eternity of Hell Torments.”

Section III. April 1739.

93
Dr. David Crump claims that the wealth of literature dealing with this
sermon is overwhelming.(a) (a) Crump, David. “Applying The Sermon On
The Mount: Once You Have Read It What Do You Do With It?” Criswell
Theological Review 6.1. The Criswell College, 1992. 13-14.
www.faculty.gordon.edu.

94 Gal 3:24

95 As we see throughout the chapter, these were the scribes and Pharisees
whom Jesus rebuked, guilty of all the righteous blood that has been shed
against God’s Holy Prophets (v. 35) of whom Jesus is the pinnacle.

96 The Good News Translation reads “purified.”

97 See Anchor 2, “Fire Transforms,” “Fire Purifies.”

98 Jer 31:40. For scholarly support that this valley relates to Gehenna, see:
“Expansion of Jerusalem in Je 31;38-40,” by Dennis M. Swanson M.Div.,
The Master’s Seminary Journal. TMSJ 17/1 (Spr 2006) 17-34.
www.tms.edu/m/17b.pdf.

99Hart, David Bentley. The New Testament: A Translation. New Haven:

Yale University Press, 2017. 543-548. Amazon.

100 T he Emphasized Bible. 1902. Also referred to as Rotherham’s

Emphasized Bible (REB). Read free online. Amazon Kindle.

www.archive.org/stream/RotherhamEmphasizedBible/Rotherham_Emphasiz
ed_Bible#page/n9/mode/2up

101 C oncordant Literal New Testament: with Keyword Concordance. 6th

Ed., 1983.

102 T he New Testament: God’s Message … by Jonathan Paul Mitchell.

2010. Amazon.

103 T he Source New Testament: with Extensive Notes on Greek …. 2007.

Amazon.
104 Modern Young’s Literal Translation New Testament. 2005. Amazon or
Read original YLT free online at

www.biblegateway.com

105 T he Twentieth Century New Testament (1904) Amazon or Read free

online: www.biblestudytools.com/wnt/

106 Weymouth New Testament (or New Testament in Modern Speech) (1903)
Amazon. or Read free online:

www.biblestudytools.com/wnt/

107

Far

Above

All

Bible

Translation

(2009-2011)

www.faraboveall.com/050_BibleTranslation/01_BibleTranslationIndex.html

A free download: www.biblesupport.com/e-sword-downloads/file/7094-far-

above-all-nt-literal-translation/

108 T he 2001 Translation (2001) Read free online:

www.2001translation.com/

109 T he New Testament: A Translation (2017) Amazon.

110 Hart, David Bentley. The New Testament: A Translation. New Haven:
Yale University Press, 2017. 541, cp 537-543.
In addition, Paul Lawrence writes, “The ‘Septuagint’ was the first translation
of any part of the Hebrew Bible into another language, so its place in world
history is assured. Furthermore, its use as the version of the OT most
frequently used by the writers

of

the

NT

only

serves

to

further

enhance

its

significance.”(a)

(a) Lawrence, Paul, PhD. “A Brief History of the Septuagint.” Associates for
Biblical Research. 31 Mar 2016.

www.biblearchaeology.org

111 Based on the Greek Septuagint LXX, ABP. www.septuagint-interlinear-

greek-bible.com/ Reference aiōnios G166.

112 Vincent, Marvin. Word Studies in the New Testament. Vol. IV, 1887.
Grand Rapids: Eerdmans, 1973. 58-59, 291.

113 Mt 25:46; 18:8-9; 25:41; 2Thes 1:9; Heb 6:2

114 Augustine, a renowned leader of the early church in the fifth century,
admitted he knew little of the Greek language. The Enchiridion, Sec.112.
115 Beecher, Edward. History of Opinions on the Scriptural Doctrine of
Retribution. Tentmaker. New York: D. Appleton, 1878.

Ch 19-20. www.tentmaker.org

116 Anderson, Michael H. MDiv. “The Apostle’s Creed.” Creeds of

Christendom. www.creeds.net. (PME)

117 Anderson, Michael H. MDiv. “The Nicene Creed.” Creeds of

Christendom. www.creeds.net. (International Consultation on English Texts
translation).

118

Beecher,

Edward.

Ibid.

Dr. Marcellino D'Ambrosio confirms that the Apostles’ Creed predated the
Nicene: “The Apostles’ Creed originally came from the baptismal ceremony
of the Church of Rome, founded by the great apostles Peter and Paul. … The
Creed we call “Nicene”

was expanded by the first two ecumenical councils … to emphasize the

equality of Jesus with the Father and the divinity of th e Holy

Spirit.

The

Apostles

Creed

underwent

no
such

official

expansion.”(a)

(a) D’Ambrosio, Marcellino, PhD. “The Apostles Creed & The Nicene
Creed.” Crossroads Initiative. 17 Oct 2016.

www.crossroadsinitiative.com

119 If there had been a consensus among the early fathers that endless
punishment was the doom of all sinners, they would surely have warned of it
in their creeds. The fact that no reference to it is made, reveals that th ese
Greek-speaking fathers did not, as a community, believe that doctrine. As
native Greek speakers, they knew the true meaning of aiōnios.

120 The CLT reads: “in accord with the revelation of a secret hushed in
times eonian [ aiōnios G166], yet manifested now …

according to the injunction of the eonian [ aiōnios G166] God.” See Greek-
English interlinear translation: www.Scripture4all.org

for further confirmation:

www.scripture4all.org/OnlineInterlinear/NTpdf/rom16.pdf

121 See ABP: www.septuagint-interlinear-greek-bible.com. Compare with Is

40:4.

122 Is 40:4

123 ABP: www.septuagint-interlinear-greek-bible.com

124 Vincent, M. Ibid. Vol. IV. 58-59. More:

www.HopeForAllFellowship.com/phemail

125 “Jonah was in the belly of the fish three days and three nights.” (Jn
1:17) Yet, Jonah said, “I went down to the moorings of the mountains; the
earth with its bars closed behind me forever [ aiōnios— ABP-LXX]; Yet You
have brought up my life from the pit, O Lord, my God.” (Jon 2:6)

126 Konstan, David, and Ilaria Ramelli. Terms for Eternity. First Ed.
Piscataway: Gorgias Press, 2007. 238. Konstan is prof. of classics &
comparative lit. at Brown Univ. Ramelli, assist. prof. ancient philosophy,
Catholic U. of Milan.

127 Tasker, R.V.G., gen. ed., The Tyndale New Testament Commentaries:
The Gospel According to St. Matthew. An Introduction and Commentary.
Grand Rapids: Wm. B. Eerdmans, 1961. 240. Tasker was also professor of
NT Exegesis Univ. of London.

128 David Bentley Hart was previously a professor at the Christian Studies
Center. Hart has held the visiting Robert J. Rand all Chair in Christian
Culture at Providence College and visiting Danforth Chair in Theological
Studies at St. Louis Univ.; he was also a fellow at the Univ. of Notre Dame's
Institute for Advanced Study. He has taught at the Univ. of Virginia, the
Univ. of St.

Thomas, Duke Div.School and Loyola College. He is the author of numerous

books, including: Atheist Delusions: The Christian Revolution and its
Fashionable Enemies (2009) and The Beauty of the Infinite: The Aesthetics
of Christian Truth (2003). Hart earned his B.A. from the Univ. of Maryland,
M.Phil. from the Univ.of Cambridge, and M.A. and Ph.D. from the Univ.of
Virginia.

www.berkleycenter.georgetown.edu/people/david-bentley-hart.

129Hart, David Bentley. The New Testament: A Translation. New Haven:

Yale University Press, 2017. 537.

130 Hart, David Bentley. Ibid. 543.

131 Keizer, Heleen M. Life, Time, Entirety – A Study of “AIŌN” in Greek

Literature and Philosophy, the Septuagint and Philo.

Doctoral dissertation Univ. of Amsterdam, 1999. Slightly amended version,

2005. Chapter VI, Sec. I. 241. Should you think the adjective aiōnios differs
in meaning from the noun, Dr. Keizer explains: “The stereotyped rendering
of ‘ olām by aiōn or aiōnios in the LXX entails that the Biblical word
aiōn(ios) should be interpreted along the lines of ‘ olām, not along the lines
of non-Biblical, ‘secular’ Greek aiōn(ios). … In the LXX, aiōn is thus the
standing representative of ‘ olām. ’” (p. 194) “The Hebrew expression ‘
olām-and-’ad is rendered in the LXX by ‘ the aiōn and still/beyond’ and ‘(
the aiōn and) the aiōn of the aiōn.’ These Greek renderings, more explicitly
even than the Hebrew original, reveal that the Biblical word aiōn (‘ olām) is
not, as such, to be considered

an

ultimate

term.”

Ibid. page 195. This work is available free as a PDF. Email us for a copy.

132 Barclay, William. A Spiritual Autobiography. Grand Rapids: Eerdmans,

1977. 65-7.

133 Email 10/ 5/ 2017. More: www.HopeForAllFellowship.com/phemail.

Peter is senior pastor of The Sanctuary Downtown, Denver. He presents an
understanding of fire and aionios worthy of serious consideration. See his
book’s Appendix: (a) (a) Hiett, Peter. The History of Time and the Genesis of
You. n.p. Relentless Love Publishing, 2015. Visit www.Relentess-Love.org

134 Barclay, William. Ibid.

135 www.blueletterbible.org/lang/lexicon/lexicon.cfm?
Strongs=G2851&t=NASB

136Hart, David Bentley. Ibid. 53. Hart continues: “The verbal form,
(kolazō), appears twice: in Acts 4:21 where it clearly refer s only to
disciplinary punishment, and in 2 Peter 2:9 in references to fallen angels and
unrighteous men, where it probably mea ns

‘being held in check’ or ‘penned in’ [until the day of judgment](a).”

The Jerusalem Bible reads, “Love will come to its perfection in us when we
can face the day of Judgment without fear ; [with fearless confidence(b)]
because even in this world we have become as he is. In love there can be no
fear, but fear is driven out by perfect love: because to fear is to expect
punishment [ kolasis] and anyone who is afraid is still imperfect in love.”
(1Jn 4:17-18) Kolasis implies correction, since those who lack love are still
imperfect in love. “Still imperfect” means perfect love has not yet been
attained, but is in the process of it. Note these time words: “will come,”
“when,” “become,” and “still.” Perfect love i s attained over time; we are not
born with it. And even when kolasis is translated punishment, it does not
negate correction. Think about this: If we believed an eternal hell awaited us
if we failed to attain perfect love, could we ever have true peace? Of course
not!

And

since

peace

is

central

to

life

in

Christ,

endless

punishment

cannot

be
true.

(a)

Hart’s

original

brackets.

(b) “Without fear” is parrēsia G3954 which Dr. Thayer defines as “free and
fearless confidence, cheerful courage, boldness, assurance.” The NAS reads
“have confidence.”

137 Since punishment, meted out in our human courts, is both retributive
and remedial, I cannot imagine our Creator and Father doing any less.

138 Hart, David Bentley. Ibid. 542.

139 “Where aiōnios is used of that which is by nature eternal, God in

himself, it certainly carries the connotation that, say, the English

words

‘enduring’

or

‘abiding’

would

do

in

the

same
context:

ever lasting.”(a)

(a) Hart, David Bentley. Ibid. 538.

140 Regarding the pronoun “Him” in most translations, the context and
wording imply that Christ is the subject. That is confirmed by these
translations which specifically state “Jesus.” ERV; EXB; GNT; NCV; NIRV

141 M odern Young’s Literal Translation (G eis tous aiōnas tōn aiōnōn)

142 “Then comes the end, when He [Christ] hands over the kingdom to the
God and Father, when He has abolished all rule and all authority and power.
For He must reign until He has put all His enemies under His feet. … When
all things are subjected to Him, then the Son Himself [as Son of Man—our
representative head] also will be subjected to the One who subjected all
things to Him, so that God may be all in all.” (1Cor 15:25-28 NAS) Christ
reigns “until,” not for all eternity. There will come a time when He hands
over His kingdom to His Father.

143 M odern Young’s Literal Translation (G eis tous aiōnas tōn aiōnōn)

144 Paul affirms that Christ’s faithful followers will co-reign with Him: 2Tm
2:12

145 It was not people (dead in sin through Adam—like all human beings)
that were totally annihilated. It was “such great riches that came to nothing,
a city made desolate”—a corrupt social entity (city) that needed to be
prevented from contaminating other communities, cities and nations. The
citizens who died had no less hope than the people who drowned in Noah’s
day—to whom Christ brought Good News (1Pet 4:6) or those of Sodom and
her daughters who will be given back [restored] the good things they once
had [their fortunes]. (Eze 16:53 EXB)

146 Though the phrase, “lake of fire” is not used here, most theologians
assume it. See Question #26.
147 Rv 14:10-11 (The New Testament: A Translation) Other translations
say: “to ages of ages” (MYLT), “unto ages of ages”

(REB), “until the ages of the ages” (Weymouth NT), “into the eons of eons”
(ABP; also CLT and Greek Interlinear Bible).

148 Translator David Bentley Hart, comments, “Everywhere else in

Revelation, when John is speaking of final or everlasting things, he employs
the standard phrase ( eis tous aiōnas tōn aiōnōn), with the definite articles:
“unto the ages of the ages.” Here alone the articles are omitted, perhaps
producing a weaker and more indefinite formula, one that might be read as
meaning “for a very

long

time.”(a)

(a) Ibid. 518. Footnote af.

149 See Anchor 6.

150 How tragic that our tradition’s teaching of endless punishment has led
most translators to read that horrific idea into these judgment warnings.
Jesus warned of invalidating the word of God (His “all” promises for
example) for the sake of tradition. (Mt 15:6 NAS, also verses 3, 9)

151 The “ages” (plural) of God’s acts in human history are a mystery we
cannot fully grasp, but are ver y real. “By revelation He made known to me
the mystery … which in other ages was not made known to the sons of men,
as it has now been revealed by the Spirit to His holy apostles and prophets.”
(Eph 3:3-5) Professor Vincent writes, “In the NT the history of the world is
conceived as developed through a succession of aeons. A series of such
aeons precedes the introduction of a new series inaugurated by the Christian
dispensation, and the end of the world and the second coming of Christ are
to mark the beginning of another series. See Eph iii.11. Paul contemplates
aeons before and after the Christian era. Eph i.21; ii.7; iii.9, 21; 1Cor x.11;
comp. Heb ix. 26. He includes the series of aeons in one great aeon, the aeon
of the aeons (Eph iii.21); and the author of the Epistle to the Hebrews
describes the throne of God as enduring unto the aeon of the aeons (Heb i.
8). The plural is also used, aeons of the aeons, signifying all the successive
periods which make up the sum total of the ages collectively. Rom xvi.2 7;
Gal i.5;

Phil

iv.20,etc.

This

plural

phrase

is

applied

by

Paul

to

God

only.”(a)

(a) Vincent, Marvin. Ibid. IV. 59.

152 The TNT reads: “to the end that within the continuously oncoming ages
He may exhibit (display; point out; gi ve proof of).”

See: CJB; DARBY; HCSB; ISV; AMP; DLNT; GNT; MOUNCE; NET

153 See Anchor 10, “Hope in the Book of Revelation.”

154 Though water (life) cannot be gathered up again, it is not so with God.
“But God …” No situation is hopeless with God.
Nothing is impossible with Him. (Lk 1:37) He has devised a way for the
banished one to be restored—spilled water will be gathered up again.

155 “His name [is] JESUS, for He will save His people from their sins.” (Mt
1:21)

156 Jn 10:11; Lk 19:10

157 Our Good Shepherd expects us to seek our lost sheep until we find
them; certainly He does no less for His (Lk 15:4-7).

158 He came to heal the brokenhearted, proclaim liberty to the captives, set
the oppressed free and comfort all who mourn. (Lk 4:18; Is 61:1-3)

159 Barclay, William [renowned Greek scholar]. The Letters to the

Corinthians. The Daily Study Bible Series. Philadelphia: Westminster, 1975.
153.

160 “ Every sin and blasphemy will be forgiven men, but the blasphemy
against the Spirit will not be forgiven men … either in this age or in the age
to come.” (Mt 12:31-32)

161 Luke 20:35 shows that the age to come is the resurrection age. This does
not say there is no forgiveness for blasphemy in a subsequent age, for Paul
spoke of the “ages” to come. (Eph 2:7) See Question #20. The main point is
that Jesus said sins will be forgiven in the coming ages. That undeniably
affirms hope beyond death.

162 Jn 4:42; 1Jn 4:14; Jn 12:47; 1Tm 4:10; Heb 13:8

163 This is part of an extended discussion which concludes with verse 4:6.
See also Lk 4:18; Is 61:1-2; Eph 4:8-10.

164 Mt 5:22-26 as explained in Anchor 4, “Greek Gehenna, ” Point 1.

165 www.xenos.org/essays/grammatical-historical-hermeneutics-lay-readers
(a) Caution: This is only reliable if we know God’s true character.

Anchor
1:

“Lamp

of

the

Body”

(a) Willems, Kurt. “It Makes Plain Sense! Or So I Was Taught. … ” Patheos.
31 Jan 2012. www.patheos.com.

166 Justin Martyr was a famous church father and defender of the faith who
lived in the second century (100–165 AD).

167 Barclay, William. Ibid. 242

168 Barclay, William. Letters of James and Peter. Daily Study Bible Series.
Philadelphia: Westminster, 1978. 248-9. More:

www.HopeForAllFellowship.com/1Pt4.6

169 Heath Bradley notes: “The NIV Study Bible acknowledges that
translators added the word ‘now’ which isn’t originally in this text. They
reason that it is necessary to add this word so that the verse doesn’t have the
impression of allowing for opportunities for salvation in the afterlife, which
is clearly wrong in their view. On this interpretation, the people preached to
were ali ve, but now they are dead. This is simply a case where a prior
theological conviction not only distorts the interpretation of a text, but it
actually leads translators to add a word in order to make it say what they
think it should say. Of course the Bible doesn’t offer us the hope for
salvation in the afterlife if verses that point in that direction are changed!”(a)
See Scripture4All Interlinear: 1Peter 4.(b)

(a)

Bradley,
Heath.

Flames

of

Love.

Eugene:

Wipf

&

Stock,

2012.

90;

f.n.

20.

(b) www.scripture4all.org/OnlineInterlinear/NTpdf/1pe4.pdf

170 He writes: “Archbishop Hilarion Alfeyev argues persuasively that the

majority of the Eastern fathers embraced this interpretation. See Alfeyev’s
‘Christ the Conqueror of Hell,’ 43-81.”(a) Alfeyev holds a doctorate in
philosophy from Oxford University

and

doctorate

in

theology
from

St

Sergius

Orthodox

Theological

Institute

in

Paris.

(a) Bradley, Heath. Ibid. 91-92.

171 Bradley, Heath. Ibid. 92.

172 The Apostles’ Creed reads: “[Christ] was crucified, dead, and buried. He
descended into hell [ Hades]: the third day he rose again from the dead.”(a)
Sadly this has been deleted in many modern editions of this creed.
Regarding this clause, William Barclay says its first actual appearance, as a
creedal statement, is in the Symbol of Sirmium in A.D. 359/60. But then he
says, it wa s part of the Church’s belief long before that. He quotes early
church Father Irenaeus (130-203 AD), “The Lord descended into the regions
beneath the earth, preaching his advent there also, and declaring the
remission of sins.” Barclay asserts that the original word

is

Hades—“ the

place

of

the
dead .” .(b)

(a)

Anderson, Michael H. MDiv. “The Apostle’s Creed.” Creeds of

Christendom. www.creeds.net. (PME) (b) Barclay, William. The Plain Man
Looks at The Apostles’ Creed. London: Collins Press, 1967. 120-122, 127.

173 Bradley, Heath. Ibid. 93.

174 Barclay, William. Ibid. 242-243. More:

www.HopeForAllFellowship.com/Creeds

175 Heb 2:15; Mt 5:25, 1Pt 3:19

176 Prof. Marvin Vincent defines “the lower parts of the earth” as “the
underworld.”(a) The reference is to Christ’s descent into Hades.

See

Acts

2:27-31;

Phil

2:10;

Rv

5:13

(a) Vincent, Marvin. Ibid. Vol. III. 389.

177 See also: Rom 8:13b; 2Cor 4:11; Eph 2:1; Col 3:3-5; 1Tm 5:6

178 “All who are in the tombs will hear His voice, and will come forth;
those who did the good deeds to a resurrection of life, t hose who committed
the evil deeds to a resurrection of judgment.” (Jn 5:28-29 NAS)
179 And we know the blameless are not annihilated, since they inherit good
(Prv 28:10).

180 Jn 5:29

181 Rom 11:26

182 Jude 7. The CLT reads: “Sodom … a specimen, experiencing the justice
of fire eonian.” Recall the limited duration of aionios as explained in Anchor
4. The MYLT reads, “Sodom … an example, of fire age-during, justice
suffering.” Also, the word

“vengeance” in many translations has no Greek support. Professor Marvin

Vincent writes, “RSV [and most translations I have seen] rightly substitutes
punishment for vengeance, since dikē G1349 carries the underlying idea of
right or justice, which is not necessarily implied in the word
‘vengeance.’”(a) Dikē is defined: justice (the principle, a decision, or its
execution).(b) God will resurrect,

judge

(i.e.,

discipline

and

correct)

and

restore

each

inhabitant

of
Sodom.

(a)

Vincent,

Marvin.

Ibid.

Vol.

I.

715.

(b) Strong, James. New Strong’s Concise Dictionary of the Words in the
Greek Testament. Nashville: Thomas Nelson, 1995. 24.

183 See Anchor 6, “The Written Law.”

184 Jer 48:4, 42, 47; 49:2-6, 37-39

185 Jer 18:3-6 NAS. Compare with Rom 8:21-22 and Rv 21:5.

186

Apōleia

is

presumed

derivative

of

apollumi
G622.

Strong, James. Ibid. 12 .

187

Professor

Marvin

Vincent

wrote:

“olethros

does

not

always

mean

destruction

or

extinction.

Vincent, Marvin. Ibid. Vol. IV. 61.

188 Vine, W. E. An Expository Dictionary of Biblical Words. Nashville:

Nelson, 1985. 164.

189 As seen in Anchor 6. Note: we “must all appear before the judgment
seat of Christ.” (2Cor 5:10) This is not annihilation, but physical death.
Furthermore, the preceding verse states, “There is no partiality with God.”
(Rom 2:11)
190 Mt 16:24; Mk 8:34-35; Lk 9:23

191 Rom chapter 6, esp. 6:3. Rom 8:13; 12:1-2; 2Cor 4:11, 16; 5:15; Gal
2:20; Phil 3:10; 2Tm 2:11; Heb 5:7-9; 1Pt 2:21, 24; 1Jn 3:16. Also Mk 8:34;
Jn 12:24-25; 15:4-5; 2Pt 1:3-12.

192 Mt 10:6. Compare Rom 11:26, 32-33, 36.

193 For example: Is 54:8; Jer 23:3; 32:36-42; Hos 14:4-7; Am 9:11-15.

194 From a sermon given by Jonathan Edwards in 1739 titled “The Eternity
of Hell Torments,” Section I.

195 Acts 4:27-30

196 Heb 1:3 NAS

197 Jn 14:9

198 Lk 23: 39-43

199 “Declaring the end from the beginning, and from ancient times things
that are not yet done, saying, ‘My counsel shall stand, and I will do all My
pleasure.’” (Is 46:10)

200 Bradley, Heath. Ibid. 18-19.

201 The Source New Testament (SNT)

202 Rv 15:3-4

203 Mt 5:38-48

204 1Jn 4:8, 16

205 Barclay, William. The Gospel of Matthew. Vol. 1. The Daily Study Bible
Series. Philadelphia: Westminster, 1975. 163-165.

206 Mt 5:38-48; Gal 5:14, 18, 22; 6:2; Rom 13:10; Jas 2:8
207 Yet, the heart of Jesus is to bring us up to a higher plane than retributive
justice, to unconditional love and mercy.

208 Also Mt 5:17-18, 22-26, 38-48; Mk 4:24; Lk 6:38; Rv 18:7

209 “He who does wrong will be repaid for what he has done, and there is
no partiality.” (Col 3:25; Rom 2:11)

“Every

transgression

and

disobedience

received

just

penalty.”

(Heb

2:2

NAS)

“You will not get out of there [hell’s prison] until you have paid the last
penny.” (Mt 5:26)

“Deliver him … until he should pay all that was due. So my heavenly Father
will do to you.” (Mt 18:34-35)

“You

will
not

depart

from

there

until

you

have

paid

the

very

last

cent.”

(Lk

12:59)

He who did a greater crime received many lashes, while the other received
few. (Lk 12:45-48)

“He who sows sparingly will also reap sparingly … sows bountifully will
also reap bountifully. ” (2Cor 9:6)

“With

the

same
measure

you

use

it

will

be

measured

to

you.”

(Mk

4:24)

“With

the

same

measure

that

you

use,

it

will
be

measured

back

to

you.”

(Lk

6:38)

“Whatever

man

sows

that

he

will

also

reap.”

(Gal

6:7)

“Whatever

good
anyone

does,

he

will

receive

the

same

from

the

Lord.”

(Eph

6:8)

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

“Render

to

her

just

as

she

rendered
to

you

according

to

her

works.”

(Rv

18:6)

“In the measure that she … lived luxuriously, in the same measure give her
torment and sorrow.” (Rv 18:7) There are many more such passages
throughout the Bible.

210 Rv 20:12-15. For more on the lake of fire, see Anchor 2 and 10. Also
Question #26.

211 Verses 21:1-8 show that the sinners “outside” the Holy City are having
their “part” in the lake of fire. Note: there are two domains in view—a Holy
City and a lake of fire. The lake is alluded to as being just “outside” the city.
(Rv 21:1 -8; 22:14-15) Whether these are literal or metaphorical places is
irrelevant—the spiritual reality they represent is the main issue. For more on
the lake of fire, see Anchor 2 and 10. Also Question #26.

212 Beauchemin, Gerry; with D. Scott Reichard. “The Trilogy” (addendum).

Hope Beyond Hell. Olmito, TX: Malista Press, 2010.

243.

213 Read more: The Trilogy. www.HopeForAllFellowship.com/Trilogy

214 See the first two chapters of Mere Christianity. Lewis, C.S. Harper
Collins Publishers. New York: 1952. Ch 1, 2.

215 Also, note the role our love and heart (conscience) play in our assurance
of and confidence in our faith in 1Jn 3:16-21; 4:17-18.

216 For example: “The heart is more deceitful than all else and is
desperately sick. ” (Jer 17:9 NAS) Note! The KJV mentions wicked 491
times, but only once (Jer 17:9) is it based on ânash H605! This confirms
why we must diligently compare translations.

217 Strong, James. Ibid. 11. H605.

218 The Greek Septuagint is a reliable authority for determining Biblical

truth. See Anchor 4, Greek Aionios, “The Greek Septuagint (LXX).”

219 T he New English Translation of the Septuagint, and similarly, the ABP.
LXX reads: “The heart is deep beyond all things, and man is, who shall
know him? I the Lord am examining hearts.”

220 The Apostle Paul confirmed this: Rom 1:18, 19, 32; 2:14-16.

221 Gn 1:26-27; 9:6

222 See also: Rom 1:28-32; 2:1-2.

223 “For” ( gär G1063) is not always indicated in our translations (i.e., NIV,
KJV, etc.) Yet others do (MYLT, CLT, NAS).

Compare with Anchor 4, Greek Gehenna, #1.

224 See also: Is 29:13. The context of this warning is related to the worship
of God! Isaiah said their worship is merely lip ser vice and not from the
heart, because their fear of God is taught by the commandment (traditions)
of men! What greater fear is there than that of an eternal hell? What removes
one’s heart further from God?

225 Jn 1:1-3, 9, 14
226 T he Bible Knowledge Commentary. 1983. 340.

227 “For God did not send his Son into the world to condemn the world, but
to save the world through him.” (Jn 3:17 NIV) “For I did not come to judge
the world, but to save the world.” (Jn 12:47) Jn 4:42; 1Jn 4:14

228 Moses instructed: “Aaron shall lay both his hands on the head of the live
goat, confess over it all the iniquities of the children of Israel, and all their
transgressions, concerning all their sins, putting them on the head of the
goat, and shall send it away into the wilderness. … [It] shall bear on itself all
their iniquities to an uninhabited land; and he shall release the goat in the
wilderness.”( Lv 16:21-22) This is repeated in this chapter. See verses 15-17,
19, 24, 30, 32, 33.

229 Jn 17:4

230 Is 53:6, 11; See also Jn 12:32, 33.

231 Lk 15:1-10; 11-32; Mt 18:10-14

232 Lk 18:9-14; Mt 5: 22-26; 2Cor 5:10, etc.; Cf. Mt 5:7 with Jas 2:13. See
Anchor 3, “Synergism of Judgment with Mercy. ”

233 See Question #5. Christ died for people, not things. (Heb 2:9; 1Jn 2:2)

234 See Anchor 3, “Synergism of Judgment with Mercy.”

235 Allin, Thomas. Ibid. 173.

236 Anderson, Michael H. MDiv. Ibid.

237 Anderson, Michael H. MDiv. “The Nicene Creed.” Creeds of

Christendom. www.creeds.net. (International Consultation on English Texts
translation).

238 Mt 10:5-7; 15:23-25

239 Gn 12:2-3; See Anchor 9, Promise 3.

240 Mt 5: 14-16; 28:19-20

241 There is no favoritism with God. See Anchor 8, “No Favoritism. ”

242 Statistics taken from Baker’s Evangelical Dictionary of Biblical

Theology(a) and Strong’s Concordance. (a)

www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/

243 Mt 5:16, 45, 48; 6:1, 4, 6, 8-9, 14-15, 18, 26, 32; 7:11-12

244 See also Mt 4:23; 5:1-2.

245 Mt 4:23; 5:1-2: Note the word “and” ( de G1161—conjunction) which

directly links verse 4:25 with 5:1. Note also that there are no chapter or
paragraph breaks in the Greek text.(a) It does not matter that the cities and
regions mentioned are found in the

“territory” of Israel, as certainly not all Israelites were true believers,

walking with and serving the God of Abraham, Isaac and Jacob, i.e., of
Israel. “For they are not all Israel who are of Israel, nor are they all children
because they are the seed of

Abraham.”

(Rom

9:6-7)

(a)www.blueletterbible.org/lang/lexicon/lexicon.cfm?
Strongs=G1161&t=NKJV

246 Most translations say “offspring” which is defined as “children;

descendant(s).”(a) Many translations specifically say

“children.” For example: TEV, NIV (1973), PME, JB, CJB, CEV, EXB, GW,
ISV, NOG, VOICE, LB (Sons), TLB (Sons of God),

TNT
(Family).

(a) Oxford American Desk Dictionary and Thesaurus. Second Ed. New
York: Berkley, 2001. 573.

247 Rom 8:15, 23; 9:4; Gal 4:5; Eph 1:5

248 Vine, W. E. Ibid. Section II, 13-14.

249 Vincent continues, “Mr. Merivale, illustrating Paul’s acquaintance with

Roman law, says: ‘The process of legal adoption by which the chosen heir
became entitled not only to the reversion of the property but to the civil
status, to the burdens as well as the rights of the adopter – became, as it
were, his other self, one with him. … We have but a faint conception of the
force with which such an illustration would speak to one familiar with the
Roman practice; how it would serve to impress upon him the assurance that
the adopted son of God becomes, in a peculiar and intimate sense, one with
the heavenly Father (“Conversion of the Roman Empire”).’”(a)

(a) Vincent, Marvin. Ibid. Vol. IV. 91.

250 “Further examples include: Mt 8:11-12, ‘sons of the reign / kingdom,’ as

in our present verse. Mt 9:15, ‘sons of the bridechamber,’ means the friends
of the bride or groom; members of the wedding party. Mt 23:15, ‘sons of
Gehenna,’ means those that will end up in the waste pile, or the dump (note:
Gehenna was the dump outside Jerusalem). Mk 3:17, Boanerges, ‘sons of
thunder,’ means loud and explosive, impetuous, bold, daring. Lk 10:6, ‘son
of peace,’ means a person whose nature is peace.

Lk 16:8, ‘sons of this age … sons of light,’ means those having the character
of the one, or the other. Jn 12:36, ‘sons of light,’

which came from believing into the Light. Ac 4:36, Barnabas, ‘son of
consolation,’ refers to his character. Acts 13:10, Elymas the sorcerer, Paul
called him a ‘son of the devil,’ which he went on to explain as ‘an enemy of
righteousness.’ Ps 89:22, ‘son of wickedness,’ means a person who does
wicked things. Dt 13:13, ‘sons of Belial,’ means people who live in a
worthless manner.”
—Jonathan Mitchell, author of TNT. Email correspondence from Jonathan
Mitchell.

251 See Jn 8:41, 44.

252 See also: 1Jn ch 3; also 4:7-11, 20-21.

253 Mt 13:34b

254 Mt 16:18, 23

255 For example: Ez 4:22,23; Dt 1:31; 8:5; 14:1; Ps 103:13; Jer 3:22; 31:20;
Hos 11:1-4; Mal 3:17. Robert H. Stein, contributor for Baker’s Evangelical
Dictionary. wrote: “This metaphor for God [Father] may have been avoided
in the Old Testament due to its frequent use in the ancient Near East where it
was used in various fertility religions and carried heavy sexual
overtones.”(a) (a)Stein, Robert H. Baker’s Evangelical Dictionary.
www.biblestudytools.com. Grand Rapids: Baker Pub Group, 1996.

256 Apparently, in the sense of being compared with a perfect, Holy God.

257 “Fervently.” See Amplified Bible, “footnote: a. G. Abbott-Smith,

Manual Greek Lexicon.”

258 Lk 15:11-32

259

cf.

Heb

12:5-11.

Barclay, William. The Letter to the Hebrews. Revised Edition. The Daily
Study Bible Series. Philadelphia: Westminster Press, 1976. 179.

260 1Jn 4:8, 16

261 Jesus had no problem comparing God as our Father with us as parents.
(Mt 7:11)

262 See Anchor 8.

263 Heb 12:5-11

264 Professor Terry L. Miethe, Dean of the Oxford Study Center, G.Brit, and
Managing Editor of Moody Press wrote, “The Bible says Christ takes away
the sin of the world and is the Savior of the world. A study of the word
‘world’— especially in John where it is used 78 times—shows that the world
is God-hating, Christ-rejecting, and Satan-dominated. Elwell … said: ‘Yet
that is the world for which Christ died. There is not one place in the entire
New Testament where “world” means “church” or “the elect.’”(a) For more
evidence of God’s universal love, see article: The Universality of God’s Love
by Dr. Fritz Guy (theology professor),

La

Sierra

University,

Riverside,

CA.

(a) Pinnock, Clark, ed. The Grace of God and the Will of Man. Minneapolis:
Bethany House, 1989. 80.

265 Rom 5:6, 8, 10; 1Pt 3:18

266 See Question #5. Christ died for people, not things. (Heb 2:9; 1Jn 2:2)

267 Allin, Thomas. Ibid. 76-77.

268 Jn 10:30; 14:9; 10:38

269 The context is Jesus’ death for all (v. 15)—meaning the cross. Paul
specified (v. 18) that God has reconciled us through Jesus Christ, which
happened, on the cross. Paul concludes by saying God made Jesus to be sin
for us (v. 21), again—on the cross . It’s all the cross. Paul determined to
know nothing except Jesus Christ and Him crucified. (1Cor 2:2) The cross is
at the core of Paul’s theology and this passage.

270 If God is truly Love (1Jn 4:8, 16) and love is defined as “dying for
another” (1Jn 3:16), then it is reasonable to believe that the Father also
suffered with His Son, since the Father loves His Son and they are one. (Jn
10:30) The fact that the Father is “greater”

than the Son (Jn 14:28) reinforces my conviction. For if the Father didn’t
suffer (share in the pains of the Son in a personal way), He would be
“lesser.”

271 Mt 1:23 quoted from Is 7:14.

272 1Cor 13:8 RSV. “Never ends” is stated in one form or another in the
following 20 translations: RSV, NRSV, ERV, ESV, EXB, GW, GNT, PME,
LEB, TLB, MOUNCE, NOG, NCV, NET, NLV, WE, LB, TEV, JB, NEB.

273 See www.HopeForAllFellowship.com/GodsLove

274 1Pt 3:10-11; Acts 10:34-35; 17:30-31

275 “Is anything too hard for the Lord?” (Gn 18:14) “There is nothing too
hard for You.” (Jer 32:17) “I am … the God of all flesh.

Is there anything too hard for me?” (Jer 32:27) “Who then can be saved? …
With humans this is impossible, but with God all things are possible.” (Mt
19:25-26) Jesus said, “Abba Father, all things are possible for you.” (Mk
14:36) The angel said, “with God nothing will be impossible.” (Lk 1:35-37)
“Who then can be saved?” Jesus replied, “The things which are impossible
with humans are possible with God.” (Lk 18:26-27)

276 Acts 9:1-22

277 Acts 9:15

278 1Tm 1:15

279 EXB, NCV, NET, ICB

280 “[Jesus] gave Himself a ransom for all, to be testified in due time.”
(1Tm 2:6)

281 Rom 2:11; 10:12; Gal 2:6; Eph 6:9; Col 3:25; 1Tm 2:3-4; Jas 3:17; 1Pt
1:17; Ps 145:9

282 Eph 2:7. www.HopeForAllFellowship.com/Ruling

283 Even if, initially, it is with a “feigned” submission or with “cringing,” as

expressed in other translations, “The fear of the Lord is the beginning of
wisdom.” (Prv 9:10) But “perfect love casts out fear.” (1Jn 4:18) Read Ps
66:3-4 as one thought: “How awesome are Your works! Through the
greatness of Your power Your enemies shall submit themselves to You. All
the earth shall worship You and sing praises to You.” Note how verse 4
confirms the accuracy of verse 3 in the NKJV.

284 Shinn, Quillen Hamilton. Good Tidings. Boston: UPH, 1900. p. 81. E-
book can be read free here: www.openlibrary.org

285 Hurley, Loyal F. The Outcome of Infinite Grace. Santa Clarita, CA:
Concordant Publishing Concern, 1960. 40-41.

286 Talbott, Thomas. The Inescapable Love of God. 2nd Ed. Eugene: Wipf
and Stock, 2014. Ch 11, loc 3817.

287 See www.HopeForAllFellowship.com/FreeWill

288 Lk 1:37. See note 275 for quotations.

289 See also Phil 1:6; 2:13; 3:21; 4:13; Eph 2:10; Jn 15:5; Mi 7:19.

290 Let’s follow the example of Abraham: “He did not waver at the promise
of God through unbelief, but was strengthened in faith, giving glory to God,
and being fully convinced that what He had promised He was also able to
perform. And therefore it was accounted to him for righteousness.’” (Rom
4:20-21)

291 See Rom 7:18-19; 23-25.

292 Even in Hades, God and the Lamb (Jesus) are with us! “If I should go
down into Hades, you are at hand.” (Ps 139:8 ABP) “If I make my bed in
Sheol [G Hades] behold, you are there.” (Ps 139:8 NAS) Even in the “lake
of fire,” we are in the “presence” of the Lamb! (Rv 14:10)

293 Ez 36:25-27; Mi 7:19; Acts 3:25-26; Eph 2:10; Phil 2:13. What God
does for Israel He will do for all—see Anchor 9, Promise 3 (Rom 11:26) and
Anchor 8.

294 “Being confident of this very thing, that He who has begun a good work
in you will complete it. … ” (Phil 1:6)

295 Is 53:6; Rom 3:23; Jas 2:10; 1Jn 3:4

296 Rom 4:15; Gal 6:7; Col 3:25. See Anchor 3.

297 Galatians 3:17

298 Think of God’s commands not so much as things we must do (which we

should), but instead, as prophetic declarations of what we will certainly do
once God becomes “all in all” of us. (1Cor 15:28) For example: “You shall
[will certainly] not commit adultery. … You shall [will certainly] not steal.
… You shall [will certainly] not covet, etc. Doesn’t that change everything?
See Anchor 8, “Unlimited Power of God’s Love. ” See Peter Hiett’s
inspiring video confirming our Father’s infinite love and power in fulfilling
His promises for all humanity: www.youtube.com/watch?v=NO9_SMbLpt8

299 Strong, James. Ibid. 29. G1670

300 Jn 18:10; Jn 21:11; Acts 16:19 NAS; Acts 21:30 NAS; Jas 2:6

301Rom 5:18 Note “r”: “From the context, one can tell what he is saying:
that just as one transgression (or the transgression of one man) brought
condemnation to all human beings, so by one rectifying act (or the rectifying
act of one man) all human beings receive a rectification of life (meaning
either a rectification of their lives or a retification imparted by the life of the
risen Christ.

… The strict proportionality of the formulation, however, is quite clear, here

and in the surrounding verses: just as the first sin brought condemnation and
death to absolutely everyone, so Christ’s act of righteousness brings
righteousness and life to absolutely everyone.Whether intentional or not, the
plain meaning of the verse is that of universal condemnation annulled by
universal salvation.”

Rom 5:19 Note “s”: “The use of the definite article here and elsewhere must
be scrupulously observed, in keeping with the traditional way of formulating
the distinction between the unique singular and the comprehensive plural in
Greek (which a language without articles, like Latin, cannot reflect): not,
that is, “one” (in the sense of “someone”) and “many” (in the sense of a
mere plurality of “someones”), but “the one” (in the sense of the unique and
irreplaceable, an irreducible singular) and “the many” (in the sense of all and
everyone, the indivisible totality of all particulars). As in the prior verse, the
proportion uniting both halves of the formulation is that of the particular and
the universal, both in sin and in salvation.”(a) (a) Hart, David Bentley. The
New Testament: A Translation. New Haven: Yale University Press, 2017.
297-298. Footnotes “r” and

“s.”

302 1Cor 15:45

303 Note the reaction Paul anticipated: “Shall we continue in sin that grace
may abound?” (Rom 6:1) This is similar to a common question that comes
up: “Why not sin as we please if God forgives everyone in the end?” That is
very revealing. If the Gospel we share with others does not lead them to
respond like this, we are not preaching as Paul preached.

304 See also: Is 45:25; Jer 31:33-34; 32:40; Ez 36:26-27; Rom 11:1-2; Heb
8:10-11.
305 “I will make you [Abram] a great nation. … You shall be a blessing. …
And in you all the families of the earth shall be blessed.” (Gn 12:2-3)
Though Israel failed in the past, as we all have, God’s purposes will yet be
realized through Israel in the fullness of time.

306 Paul writes, “The privilege is great from every point of view. First of all,
because the Jews were entrusted with God’s truth .”

(Rom 3:2 WEY)

307 Rom 2:11. Also Nm 16:22; Ps 145:9; Acts 10:34; Gal 2:6; Eph 6:9; Col
3:25; 1Tm 2:3-4; 1Pt 1:17

308 Acts 15:8-9. See also Rom 10:12-13; Eph 2:11-18; 3:6. We are all heirs
with Israel and thus share in their salvation.

309 “To you [Jews] first, God, having raised up his servant Jesus, sent Him
to bless you, in turning away every one of you from your iniquities.” (Acts
3:26)

310 Moses and Jeremiah referred to Israel as God’s “firstfruit,” not His only
fruit. (Ex 4:22; Jer 2:3)

311 Dodd, C. H. The Epistle to the Romans. The Moffat New Testament
Commentary. Harper and Brother Pub, 1932. 183.

From Mitchell, Jonathan. Just Paul: Comments on Romans. Harper Brown

Pub. 2014 (Rom 11:32).

312 zōopoieō G2227 is the verb form of zōē G2222, and refers to something
positive. W. E. Vine defines it as, “to make alive, cause to live, quicken”
from zōē, “life,” and poieō, “to make.” Zōē is the same word used in John
3:16 and in more than 130 New Testament passages. “I am the way, the
truth, and the life [ zōē].” (Jn 14:6) It is used 12 times: Jn 5:21a, 21b; 6:63;
Rom 4:17; 8:11; 1Cor 15:22, 36, 45; 2Cor 3:6; Gal 3:21; 1Tm 6:13; 1Pt
3:18. If you will look at each of them, you will see that annihil ation or
everlasting torment makes no sense in any of them.

313 See www.HopeForAllFellowship.com/EveryKnee

314 See Question #5. Christ died for people, not things. (Heb 2:9; 1Jn 2:2)

315 Jesus is the author and finisher of our faith. (Heb 12:2; also Lk 22:32)
We are God’s workmanship. (Eph 2:8-10)

316 See Question #5. Christ died for people, not things. (Heb 2:9; 1Jn 2:2)

317 Jesus died for the ungodly, sinners, enemies and unjust! (Rom 5:6, 8, 10;
1Pt 3:18)

318 “Lamb … slain from the foundation of the world.” (Rv 13:8) See also
Anchor 1, “Before Time Began.”

319 “Who doth will all men to be saved.” (MYLT)

320 Vine, W. E. Ibid. Section II, 162. G2309.

321 “Especially” ( malista G3122) occurs 11 times in the New Testament. In

none of them do they mean “exclusively.”

“Especially” and “exclusively” are different concepts—they are not

interchangeable. Review the 11 passages, and you will see that “especially”
does not exclude anyone: Acts 20:38; 25:26; 26:2-3; Gal 6:9-10; Phil 4:20-
23; 1Tm 5:3-8; 5:16-18; 2Tm 4:13; Ti 1:10-11; Phil 16; 2Pt 2:9-11.

322 All will know we are His disciples—if we love one another. (Jn 13:35)

323 “ … in due time” as we saw in the previous passage (1Tm 2:6).

324 “For all have sinned.” (Rom 3:23)

325 www.HopeForAllFellowship.com/Promises

326 Gal 3:17

327 “Because of the hope which is laid up for you in heaven … the gospel
… is bringing forth fruit …. since the day you heard and knew the grace of
God in truth.” (Col 1:5-6)
328 www.youtube.com/watch?v=NO9_SMbLpt8

“I Should You Not” by Peter Hiett, from the "Downside Up Series" extols
our Father’s infinite love and power in fulfilling His promises for all people.

329 Aiken, Mercy. “If Hell Is Real. ”

www.tentmaker.org/articles/ifhellisrealprintable.htm/

330 See Question #5. Christ died for people, not things. (Heb 2:9; 1Jn 2:2)

331 Ramelli, Ilaria Ph.D. The Christian Doctrine of Apokatastasis: A

Critical Assessment from the New Testament to Eriugena (Supplements to
Vigiliae Christianae). n.p.:BRILL, 2013. Also see Anchor 1, “The Early
Church.”

332 Mt 11:15 NIV; 13:9, 43; Mt 4:9; 4:23; 7:16; Lk 8:8; Rv 2:7, 11, 17, 29;
3:6, 13, 22.

333 See: www.HopeForAllFellowship.com/Sodom. See Ez 16:53-55; 36:19-

36, 38; especially: Is 19:22-25.

334 Lk 24:25, 27, 31-32

335 Acts 10:36 and 20:24 NIV; Rom 10:15; Lk 2:10

336 “The fruit of the Spirit is love, joy, peace. … ” (Gal 5:20) The Kingdom
of God is righteousness, peace and joy. … ” (Rom 14:17) In the context of
salvation (v. 5) Peter said we greatly rejoice (v. 6), and “you rejoice with joy
inexpressible and full of glory.” (1Pt 1:8) Paul said, “May the God of hope
fill you with all joy and peace in believing.” (Rom 15:13)

337 “Isaiah alluded to this unique event when he predicted the work of the
future Messiah. (Is 61:1-3, 11) And, Jesus, when He returned from being
tempted by the devil, went into the synagogue in Nazareth and read from
that specific passage in Isaiah to announce His purpose for coming–‘ … to
proclaim freedom for the prisoners and recovery of sight for the blind, to
release the oppressed, to proclaim the year of the Lord’s favor’—Lk 4:18-
21. Jesus came to release all from bondage to sin and death. The great
Jubilee

Festival

foreshadowed

what

He

would

ultimately

do.”(a)

(a) Sarris, George W. Heaven’s Doors: Wider Than You Ever Believed!
Trumbull: GWS Publishing, 2017. 211-212.

338 Rom 8:19-22; 1Cor 15:22-28; Phil 2:9-11

339 God’s “chosen” or “elect” are His firstfruits, not His only fruit; c.f. Acts
3:25-26; Jas 1:18; Rv 14:4.

340 See Anchor 9, Promise 6.

341 Jesus quotes Isaiah (61:1-3) who lived c. 740-681 BC.

www.thenagain.info/WebChron/WestCiv/Isaiah.html

342 Lk 6:20-21 (part of what is known as “The Beatitudes”)

343 Since Jesus comforts all who mourn (which must be fullfilled in the
coming ages, since not everyone is comforted now), endless punishment
cannot be true. Who could ever be comforted if they feared that they or a
loved one might suffer forever?

344 For example, according to her attorney, Andrea Yates drowned her five
small children to “save” them. She believed her children “needed to die in
order to be saved” because she believed “she was such a bad mother that she
was causing them to deteriorate

and

be

doomed

to

the

fires

of

eternal

damnation."(a)

(a)

Sweetingham,

Lisa.

“Defense:

Yates

Killed

Kids

to

Save

Them.”
CNN.com.

27

June

2006.

www.cnn.com/2006/LAW/06/26/yates.trial/index.html

345 Nyland, Dr. A. Ibid. 490.

346 Barclay, William. The Revelation of John. Vol. 1. Revised Ed. The Daily
Bible Study Series. Philadelphia: Westminster Press, 1976. 20.

347 Revelation: 94-96 AD; Matthew’s Gospel: 50-60 AD.

MacArthur, John. “When Were the Bible Books Written?” Grace To You.
QA176. www.gty.org.

348 Vincent, Marvin. Ibid. Vol. III. 389.

Vincent defines “the lower parts of the earth” as “the under world.” The
reference is to Christ’s descent into Hades.

349 NKJV footnote: NU-Text and M-Text read “nations” (as in most modern
versions).

350 This prophetic statement fits the context of the closing chapters of
Revelation because it: 1. Refers to the future state of Jerusalem. 2. Includes
“all” nations. 3. Speaks of the transformation of the human heart. I cannot
imagine another era that better applies to this terminology, especially in light
of the “all” promises listed in Anchor 9.

351 See also: Rv 16:14; 17:2; 18:3, 9; Acts 4:26.

352 The majority of modern translations, based on the earliest manuscripts,

read similar to the NAS and NIV.
353 Thomas Talbott writes, “Concerning ‘the kings of the earth’ and other
incoming traffic into the new Jerusalem, [Vernard] Eller writes: ‘Both of
these—“the kings of the earth” and “the wealth and splendor of the
nations”—are terms John has used often enough, consistently enough, and
with enough pointed overtone, that it simply is inconceivable that he could
have written them this time offhandedly, carelessly, without thinking of what
he was doing. … In that lake of fire something has happened to these kings
that makes them entirely different people, gives them an entirely different
significance than they had before.’”(a) See Eller’s The Most Revealing Book
in the Bible. Grand Rapids: Eerdmans Publishing Company, 1974. 200-201.

(a) Talbott, Thomas. Ibid. Section: “Two Very Different Images: The Lake of
Fire and the Outer Darkness.” p. 3 footnote.

354 NIV, NAS, etc. or “obey His commands” (KJV, NKJV)—it depends on
which Greek text your Bible is based on. I believe they are interchangeable
—two sides of one truth. Rv 19:8 says, “fine linen is the righteous acts of the
saints.” In any case, our

“righteous acts” come from God’s power working in us (Eph 2:8-10; Phil
2:13).

355 1Jn 1:7. Prof. Talbott authorized me to insert the words in brackets for
clarification.

356

Talbott,

Thomas.

Ibid.

See also The Evangelical Universalist by Gregory MacDonald, 2nd Ed. 114-
120.

357 Priests serve as ambassadors, proclaim the Gospel, reign with Christ,
pray and intercede for the lost and the saints. (2Cor 5 :20; Mt 9:38; 19:28;
Lk 19:17-19; 1Tm 2:1; 2Tm 2:12; Rv 1:6; 5:10; 22:3, 5)
358 See Anchor 4, “Greek Eis tous aiōnas tōn aiōnōn” for the meaning of
this phrase.

359 God’s servants are the Good Shepherd’s eyes, hands and feet, searching
for His lost sheep until He finds them. They manifest His compassionate
heart for a world of lost people. (Jn10:11; Mt 9:36-38) Surely He is not less
caring of His sheep than He expects us to be for ours. (Lk 15:4, 7)

360 This purpose remains unchanged; Christ is the same yesterday, today
and forever. (Heb 13:8) The Gospel will always be proclaimed as long as
there are lost people in need of Jesus. “And I saw another messenger flying
in mid-heaven, having good

news age-during [ aiōnios G166—encompasses all ages] to proclaim to

those dwelling upon the earth, and to every nation, and tribe, and tongue,
and people.” (Rv 14:6 YLT)

361 Review point 6 above.

362 They can enter, since they are no longer defiled. (Rv 21:27)

363 The TNT reads: “to the end that within the continuously oncoming ages
He may exhibit (display; point out; give proof of).”

See: CJB; DARBY; HCSB; ISV; AMP; DLNT; GNT; MOUNCE; NET.

364 “When [his son] was still a great way off, his father saw him and had
compassion, and ran and fell on his neck and kissed him

[fervently(a)].”

(Lk

15:20)

(a) AMP footnote: G. Abbott-Smith, Manual Greek Lexicon.

365 See Question #26.

366 Heb 12:29

367

William

Barclay

says:

“The

Bride,

we

know,

is

the

Church.”(a)

(a) Barclay, William. Ibid. 229.

368 2Pt 3:15

369 Mt 1:21; Heb 2:9; Jn 3:17; 12:47; 17:4

370 Phil 2:9-11. See also Is 45:23; Rom 14:11; 1Cor 15:22-28; Heb 12:5;
2:8-9.

371 A “new name,” like other Biblical concepts, may have several
connotations . It may refer to over-comers destined to reign with Christ in an
age to come (2Tim 2:12; Rv 2:17) or to a title of an office in His
government. (Lk 19:16-17) Another connotation, in light of God’s nature
and promises (Anchors 8 and 9), is that a new name is our destiny. “If
anyone is in Christ, he is a new creation; old things have passed away … all
things [names included] become new. ” (2Cor 5:17) A new name signifies a
change of identity. Abram became Abraham—“father of a multitude,” Sarai
became Sarah—“princess,” Jacob became Israel—“prince of God,” Simon
became Peter—the “rock” and Saul became Paul—Christ’ chosen vessel to
the Nations. (Acts 9:15)

372 Mal 3:6; Jas 1:17

373 “Consider this! I am presently making all things new (or: habitually
creating everything [to be] new and fresh; progressively forming [the] whole
anew; or, reading the Greek panta as masculine: periodically making all
humanity new; progressively creating every person anew; constantly
constructing [as corporate being] all people fresh and new; continuously
renewing everyone)!” (Rv 21:5 TNT)

374 NIV: “the gates of Hades will not overcome it [or prove stronger than it
—NIV fn].”

JB: “the gates of the underworld can never hold out against it [the gates
symbolize the power of the underworld to hold captives—JB fn].”

375 1Pt 3:19-4:6. See Anchor 5, “Hope in Death,” numbers 14-16.

376 Rv 1:17-18

377 “You are Peter, and on this rock I will build my church and the gates of
Hades shall not prevail against it. And I will give you the keys of the
kingdom … whatever you bind [and loose] on earth will be bound in
heaven.” (Mt 16:18-19) Peter merely represents all who reign with Christ.
“You have made us [God’s worshipers] kings and priests to our God; and we
shall reign on the earth.” (Rv 5:10)

378 Lk 4:18; Is 61:1

379 Eph 4:8; Ps 68:18

380 In Col. 1:25, Paul says he became a minister to make the word of God
fully known (RSV) or to complete the word of God.
(Darby, CLT) See also Acts 9:15; Rom 11:13. See
www.HopeForAllFellowship.com/LastThings

381 “He” [Christ] who is excepted in verse 27, subjects Himself in verse
28.This affirms that the phrase “all things,” refers to “all persons.” See
Question #5.

382 NAS

383 RSV, CEV, AMPC

384 H ypotassõ, G5293.

www.blueletterbible.org/nasb/1co/15/1/t_conc_1077027

385 They being ignorant of God’s righteousness … have not submitted

[G5293] to the righteousness of God … righteousness to everyone who
believes.” (Rom 10:3-4)

386 Hebrews 2:8-10 confirms this. “You have put all things in subjection
under his feet. For in that He put all in subjection under him, He left nothing
that is not put under him. But now we do not yet see all things put under him.
But we see Jesus … [who]

might taste death for everyone.” The beauty here is that God’s amazing
promise for all, though not yet evident (“we do not yet see,” v. 8b) will
surely be fulfilled as the word “yet” implies. All will subject themselves (in
God’s time) to Jesus, who tasted death for everyone (v. 9b).

387 1Cor 15:28

388 Jn 4:42; 1Jn 4:14

389“Every creature … in heaven and on the earth and under the earth … and
all that are in them, I heard saying: ‘Blessing and honor and glory and power
be to Him who sits on the throne!’” (Rv 5:13) Note that verses 3-4 affirm the
presence of all humanity in this most glorious event.

390 CEB, MSG, NIRV, TLV

391 Jn 16:12-13 Note: How long this will take is not defined. The Church is
still very divided. We have not yet come into the unity Jesus prayed for in
John 17.

392 For at least a thousand years before Martin Luther launched the
reformation revolution in 1517, the Church was ruled by popes and the
Scriptures were not available in the languages of the world. But Gutenberg’s
printing press was now available. For the first time in history, mass printing
enabled Luther to bring his message directly to the people.(a) (a)

Kramer,

Patrick.

“Martin

Luther

and

the

Printing

Press.”

Infoage.

29

Sept

2011.

www.patrickkramer.umwblogs.org/2011/09/29/martin-luther-and-the-
printing-press/.

393 See Martin Luther: The Man Who Rediscovered God and Changed the
World by Eric Metaxas. Amazon.
394 “But, beloved, do not forget this one thing, that with the Lord one day is
as a thousand years, and a thousand years as one day.”

(2 Pt 3:8)

395 1 Cor 13:9-12

396 This Catholic priest, from humble beginnings, went on to the highest
post in his church—named Person of the Year by Time magazine in 2013.
“He has embarked on a tenure characterized by humility and outspoken
support of the world's poor.”(a) (a) https://www.biography.com/people/pope-
francis-21152349

397(a) Homily at Chapel of Domus Sanctae Marthae, 22 May, 2013. In

context: www.HopeForAllFellowship.com/Homily (a) Glatz, Carol. “Vatican
statistics: Church growth remains steady worldwide.” Catholic Herald. 5
May 2014.

398 Is 2:2 (NIV)

399 Have you noticed the words of the songs Christ’s followers are singing
in our generation—how more and more they extol God’s great love for all
people? Have we been listening? The Holy Spirit in our younger generation
is revealing a higher view of God and His purposes for all humanity. Listen
to their anointed lyrics—often a step ahead of our clergy.

400 The Introduction to The [expanded] BibleTM states, “No translation is

ever completely successful, however, whether of the Bible or any other text.
All translations fall short for a variety of reasons. First, no two languages are
equivalent in thei r vocabulary, sounds, rhythms, idioms, or underlying
structure. Nor are any two cultures out of which languages arise equivalent
in their way of understanding and expressing reality, their value systems, or
their social and political organization, among oth er factors. Second, the
meaning of a text includes much more than its abstract thought. The sounds
and rhythms of words, word play and puns, emotional overtones, metaphor,
figurative language, and tone are just some of the other devices that carry
meaning. No translation can transfer all these things from one language to
another. Third, all translations require interpretation. One cannot convey
meaning in a second language without first deciding what it means in the
original. This step of interpretation in translation is unavoidable and
imperfect; equally skilled and well-meaning scholars will interpret
differently. Fourth, a traditional translation requires one to choose a single
possibility—whether of a word or an interpretation—when in fact two or
more may be plausible.”(a)

(a) Longman, Tremper III, Mark L. Strauss and Daniel Taylor. Version
Information. “An Introduction to the [expanded] BibleTM.”

The Expanded Bible. Bible Gateway. Thomas Nelson, 2011.

www.biblegateway.com.

401 Also, translators must follow the guidelines established by the entities
funding their work, who cater to the established religious traditions. For
example, the KJV translators were mandated by the king to not compromise
the doctrines of the Church.

See their official translation guidelines numbers 1 and 4.

(a) Hall, Isaac H., ed. Ibid. www.bible-researcher.com/kjvhist.html

402 “When He, the Spirit of truth, has come, He will guide you into all
truth.” (Jn 16:13) See also Lk 24:32, 45; 8:10; Jn 8:43, 47; Mt 6:23; 13:9-11,
16; 15:6.

403 Lk 12:57; 1Thes 5:21

404 No one has perfect knowledge about God and the Bible’s teachings. No
commandment says, “You must not hold any mistaken beliefs or else. … ”
See the Ten Commandments, for example. (Ex 20:1-17) Guilt and judgment
are based on our knowledge of what sin is. James said, “To him who knows
to do good and does not do it, to him it is sin.” (Jas 4:17) Paul says: “I was
once alive [not held accountable] … when I did not know what the Law said
I had to do. Then I found that I had broken the Law, …

[and I died (NKJV) i.e., held accountable with its consequences from then
on].” (Rom 7:9 NLV) See also Lk 12:47-48.
405 Paul writes, “I persecuted this Way [Christians] to the death, binding
and delivering into prisons both men and women, as als o the high priest
bears me witness, and all the council of the elders, from whom I also
received letters to the brethren, and went to Damascus to bring in chains
even those who were there to Jerusalem to be punished.” (Acts 22:4-5)

406 Hopefully, this book will encourage and guide you in searching the
Scriptures more deeply and help you appreciate the complexity of the Bible
and the need to explore the various possibilities in interpretation. But in
addition to all the Bible translations and study aids you might find, the most
important thing is hearing from the living Word of God Himself—Jesus. He
said, “You search the Scriptures, for in them you think you have eternal life;
and these are they which testify of Me. But you are not

willing

to

come

to

Me

that

you

may

have

life.”

(Jn

5:39-40)
The living speaking “Word of God,” who transcends all language, time,
cultures and any other barriers to truth, is Jesus Himself, as declared plainly
in Jn 1:1 and 14. He is the true light which enlightens every person coming
into the world. (Jn 1:9) The truth of Scripture must be confirmed by the
Spirit of Christ in us for it to be implanted in our minds and to transform our
hearts. He said, “The anointing which you have received from Him abides in
you, and you do not need that anyone teach you.” (1Jn 2:27)

“When He, the Spirit of truth, has come, He will guide you into all truth.”
(Jn 16:13) It is Christ who opens the Scriptures to our understanding (Lk 24:
27, 31-32, 45) and causes our hearts to burn within us (v. 32). I emphasize
our need of total dependency on God, especially in this critical topic of
judgment and ultimate human destiny.

407 We must interpret individual passages in the larger context of what is

being said in order to understand what was in the mind s of those present at
the time. That is partly why I started this book with Anchor 1—History
Testifies. We must discern to whom a particular warning is referring to. They
are not all meant for us today, or for all of us at the same time. The most
severe were addressed to the self-righteous, proud and selfish such as the
Pharisees and Sadducees, to whom Jesus urged to flee the coming wrath by
producing the fruits of repentance. (Mt 3:7-8) See the seven woes of Mt 23.
But to the hurting and humble, only gentle, comforting words were given.
Consider the repentant sinner praying in the Temple (Lk 18:9-14) and the
woman caught in adultery (Jn 8:6-8). Heath Bradley states: “God comforts
the afflicted … but afflicts the [selfishly] comfortable.”(a) (a) Bradley,
Heath. Ibid. 82.

408 This can occur in the context of the whole Bible (Anchor 1) or the New
Testament, not merely in a particular sentence, paragraph, chapter or book,
as many assume. This is especially critical when considering such a grave
subject as ultimate hum an destiny. That is why I present ten Anchors of
Hope as founding pillars and not merely isolated passages and ideas.

409 Ancient eastern language abounds in extreme and exaggerated

metaphorical language. Anchor 2.
410 Judgment always has a good purpose even when it is not obvious.
Anchor 3.

411 See Anchors 4 and 5.

412 See Anchors 3 and 6.

413 See Anchor 6, “The Unwritten Law—Conscience.”

414 If our view of God is accurate, we will be full of light—if not, darkness.
(Mt 6:22-23) Anchor 1, “The Lamp of the Body” and Anchor 6: “The
Unwritten Law—Conscience.”

415 Unless Christ opens our minds to the Scriptures, we will remain in the
dark. And to whom does He open them? The humble with a teachable spirit:
“God has heard your prayers ever since the first day you decided to humble
yourself in order to gain understanding. I have come in answer to your
prayer.” (Dn 10:12 GNT) In the context of a judgment warning (v. 24), Jesus
said:

“I praise you, Father … because you have hidden these things from the wise
and learned, and revealed them to little children.”

(Mt 11:24-25 NIV) Beware of those who teach with dogmatic certainty on
God’s judgments. Be teachable; look deeper for

satisfying answers; admit that you’re perplexed or confused, lacking

understanding. God will honor that. See Lk 24:27, 31-32; Mt 7:7-11; Jn
8:43; 16:13; 2Tm 2:15.

416 “How unsearchable are His judgments and His ways past finding out!”
(Rom 11:33) “For we know in part.” (1Cor 13:9) God has not revealed all
the details about His judgments and ways, but He has revealed His Father-
heart—His loving character in them. That is the most important thing of all!

417 See Anchor 9, last paragraph.

418 1Cor 13:9-12; Rom 11:33; Mt 11:24-26—context is judgment (v. 24).

419 Col 1:19-20

420 See Question 5 and Note 438 to see why “All things” certainly includes
people.

421 Col 1:19-20

422 “God demonstrates His own love toward us, in that while we were yet
sinners, Christ died for us … reconciled [us] to God through the death of His
Son.” (Rom 5:8,10)

423 “We have redemption through His blood, the forgiveness of sins.” (Col
1:14)

424 “If we confess our sins [a relational act], He is faithful and just to
forgive us.” (1Jn 1:9) Though He forgives, He often lets the consequences of
our actions teach us important lessons—which develop our character.

425 This is vital to harmonizing the Scriptures relative to God’s grace in

light of His numerous warnings. See Anchor 3, “Synergy of Judgment with
Mercy.” Also Anchor 6. For more details:
www.HopeForAllFellowship.com/Salvation

426 2 Cor 5:14.

427 Jesus suffered “that through death He might … release those who
through fear of death were all their lifetime subject to bondage.” (Heb 2:14-
15)

428 Mt 9:36-38 (NAS). He then asked His disciples to pray that God send
His servants into the vast world of suffering humanity.

How can we not respond to this if we care for humanity like Jesus does?

429 Rom 10:15. And Jesus said, “The Spirit of the Lord is upon Me, because
He has anointed Me to preach the gospel to the poor

… sent Me to heal the brokenhearted, to proclaim liberty to the captives and

recovery of sight to the blind, to set at libert y those who are oppressed.” He
quoted from Is 61:1-2 which adds: “to comfort all who mourn.” (Lk 4:18;
61:2)

430 Mt 5:14-16; 28:18-20; Lk 10:16a; Mk 16:15; Jn 17:23. And note: there

are consequences to how we live our lives as discussed in Anchor 6. That is
part of the Gospel, too, and it applies to all.

431 Jesus’ yoke is easy, His burden is light and His commandments are not
burdensome (Mt 11:30; 1Jn 5:3) because … He empowers us in love. (Eph
2:10;Phil 1:6, 2:13, 4:13, etc.) Salvation is ultimately becoming like Christ
—His values and priorities becoming ours. We no longer live for ourselves
but for Him who gave His all for us. Just think what this world could be like
if every person on earth walked closely with Jesus Christ. Jesus taught us to
pray: “Your Kingdom come, Your will be done on earth as it is in Heaven.”
(Mt 6:10) This cannot happen without the Gospel.

432“By this all will know that you are My disciples, if you have love for one
another.” (Jn 13:35) “Let your light so shine befo re men, that they may see
your good works and glorify your Father in heaven. (Mt 5:16)

433Paul then explains (Col 1: 22) that reconciliation’s purpose is to present

us holy and blameless and irreproachable in His si ght.

Our hope in these good tidings plays a key role in empowering our life in
Christ. “We love Him because He first loved us.” (1Jn 4:19)—not from fear
but out of a joyful heart.

434 See www.HopeForAllFellowship.com/Salvation

435 DeRose is a Yale philosophy professor, specializing in language.

436 DeRose, Keith. “Section 3: All.” Universalism and the Bible: The Really
Good News. Yale Campus Press.

www.campuspress.yale.edu/keithderose/1129-2/#3

437 Jesus died for the ungodly, sinners, enemies and unjust! (Rom 5:6, 8, 10;
1Pt 3:18)
438 Adding “things” often muddies the water when people are the focal
point of redemption. Bible translator, Jonathan Mitchell says “all things” in
Acts 3:21, is plural as both a masculine and a neuter— panton. It can be
rendered “all humans.”

The CLT says “all” in both Col 1:19 and Acts 3:21. Paul wrote, “Let no one
boast in men. For all things are yours: whether Paul or Apollos or Cephas, or
the world.” (1Cor 3:21-22) The first three “things” are specific persons and
“world” simply means all

persons everywhere! In Hebrews: “We do not yet see all things put under
Him. But we see Jesus [a person].” (Heb 2:8-9) The word “But” means
persons are in view! Paul says “all things” are put under Christ’s feet, except
God [a person].” (1Cor 15:27)

“Except” means persons are in view! “All things” are subjected to Christ—
then the Son (a person) is also subjected to God.

(1Cor 15:28) “Is also” means persons are in view! “He is able even to
subdue all things [ ta panta] to Himself.” (Phil 3:21) Mitchell says, “Ta
panta in no way excludes humanity; it excludes nothing! (The above
Mitchell quotes are from a personal email to the author.)

Paul said, “In … the fullness of the times He might gather together in one all
things. … Also we have obtained an inheritance. …

Who works all things … that we … should be to the praise of His glory.”
(Eph 1:10-12) “Also we” and “that we” assumes persons are included.

The introduction of the TNT states: “The Greek word pas (all) G3956, is
both masculine and neuter in some of its forms. With many translations you
will only find the neuter rendered, for example with a plural, ‘all things.’”
The TNT gives renderings of both the neuter and the masculine, when such
is the case, translating the masculine as “all people; all humanity; or all
mankind.”

This is the case with Acts 3:21, which is plural as both a masculine and a
neuter— panton. It can be rendered “all humans.” See TNT, 2014 Edition,
Introduction page 2.
TNT reads: “ … until the periods … moving all mankind forward.” “All
things” is based (in its various forms) on the single Greek word pas G3956.
The KJV translates it: “all” 748x, “all things” 170x, “every” 117x, “all men”
41x, “whosoever” 31x,

“everyone”

28x,

etc.

www.blueletterbible.org/lang/lexicon/lexicon.cfm?
Strongs=G3956&t=NKJV)

The range of forms of pas are: panta (masc. sing., neut. pl.); pantas (masc.
pl.); pantes (masc. pl., neut. pl.); panti (masc. sing., neut. sing.); pantos
(masc. sing., neut. sing.); panton (masc. pl., neut. pl.); pas (masc. sing.);
pasa, pasais, pasan, pasas, pase, pases (fem.); pasi (masc.pl., neut. pl.);
pason (fem. pl.).

439 Rom 5: 6, 8, 10; 1Pt 3:18

440 Mi 7:19: “He will again have compassion on us and will subdue
[conquer—EXB, NCV, NET, ICB] our iniquities. Also Acts 3:26; Rom
11:26; Phil 1:6; 2:13; 3:21; Eph 2:10; 3:20.

441 The key to understanding that God will transform all sinners in “due
time” lies in the mystery of the ages, the purpose of election and judgment,
the limited nature of death and destruction and the character of God—His
father heart, love, promises, power and determined will to save all people.
God’s plan for us cannot fail.

442 or gē G3709

443 See CJB, ERV, EXB, GNT, GW, ICB, JB, LB, NCV, NIRV, NOG, OJB,
PME, NLT, NLV, REB , TLB, SNT, WEY, MYLT

for example.
444 Mt 7:1-2; Anchor 6, “The Written Law.”

445 O xford American Desk Dictionary and Thesaurus. Second Ed. New
York: Berkley, 2001. 28.

446 Judgment is always measured—according to deeds: Ps 62:12; Prv 24:12;

Is 59:18; Jer 17:10; 25:14; Ez 24:14; 36:19; Hos 12:2; Zec 1:6; Mt 6:14-15;
7:1; 16:27; 18:34-35; Mk 4:24; 11:25-26; Lk 12:47-48, 59; 14:14; 18:14;
Rom 2:6; 2Cor 5:10; 11:15; Gal 6:7; Eph 6:8; Col 3:25; 2Tm 4:14; Jas 2:13;
1Pt 1:17; Rv 2:23; 18:6; 20:12-13; 22:12. See Anchor 6, “The Written Law.”

447 Rom 9:15; 11:32. See Anchor 3, “Synergism of Judgment with Mercy.”

448 Romans 12:19-21 says, “My dear friends, do not seek revenge, but [give
place to wrath ( orgē)—NKJV] leave a place for divine retribution [ orgē];
for there is a text which reads, ‘Justice is mine, says the Lord, I will
repay.’”(NEB) Scripture interprets itself in this passage. Orgē is
interchanged with the idea of justice—“I will repay.” To “repay” means to
recompense what is due—no more, no less. The passage ends with evil being
defeated by good. Orgē then, should be understood as something positive
and purposeful.

In Romans 1:18, it is directed against sin, which affirms the adage: “God
loves the sinner but hates the sin.” In its “severest form”

[WEY] orgē comes upon the Jews (1Thes 2:15-16) whom Paul says will all
be saved. (Rom 11:26) Thus it cannot be endless or merciless! In Revelation
15:1 and 8, the first and last verses, God’s wrath comes to completion. What
is “completed” is not eternal! Sandwiched between verses one and eight is
this amazing promise: “Great and marvelous are Your works, Lord God
Almighty! Just and true are Your ways, O King of the [nations—NAS]! Who
shall not fear You, O Lord, and glorify Your name?

[Everyone will!] For You alone are holy. For all nations shall come and
worship before You, for Your judgments have been manifested.” (vs. 3-4)

God’s wrath ends with all nations worshiping God! Verse 8 says, “no one
was able to enter the temple till the seven plagues
[God’s wrath] … were completed.” Once wrath is completed, everyone will
enter! This must allude to the sinners who wash their

robes and enter the Holy City in chapters 21 and 22. —see Anchor 10. “For I
will not contend forever, nor will I always be angry; for the spirit would fail
before Me, and the souls which I have made.” (Is 57:16) See Jer 23:20;
30:24; Is 2:2-4.

The wrath of God that “abides” on us (Jn 3:36) is a present state. The CLT
reads: “ … the indignation of God is remaining on him.” The TNT reads:
“God’s personal emotion and inherent fervor is continuously remaining upon
him.” No one, while in unbelief, is “seeing” life, i.e., taking hold of that
which is life indeed (1Tm 6:19 NAS), or truly life (NIV). Jesus called it

abundant life. (Jn 10:10)

If wrath was a hopeless state, none of us could ever be saved [delivered,

rescued, made healthy and whole—TNT], since we were all, at one time, in
unbelief. “God hath concluded them all in unbelief, that He might have
mercy upon all.” (Rom 11:32 KJV) See Anchor 3, “Synergism of Judgment
with Mercy.”

449 See: CEV, ERV, EXB, GW, GNT, ICB, ISV, LB, NOG, NCV, NIV,
NIRV, NIVUK, NLT, PME, TLB, TEV, VOICE, WE, WYC, TNT. Also
Today’s New International Version, Worldwide English NT. Wycliff Bible,
2001.

450 Mt 26:56 KJV

451 Mk 3:14 KJV

452 Eph 2:6-7 KJV

453 Dr. Michael Jones, a Hebrew and Greek scholar, explained to me in an

email: “Using ‘might’ in John 3:17 is not good translating. The force of the
subjunctive here “ἵνα σωθῇ” is not like a maybe, or a might. That is why
many translators leave
‘might’ out, i. e., to keep the English-only reader from getting confused. The
subjunctive can be a might, i.e., a possibility–a maybe–a might, and yet, it
can also emphasize a statement of fact better than the indicative
mood/mode.”

454 “Perish” is apollumi G622—the same word translated as “lost.” We are

all born “perishing.” We are dead until God makes us alive in Christ. (Eph
2:1) “Let the dead bury their dead.” (Mt 8:22) “She who lives in pleasure is
dead while she lives.” (1Tm 5:6). See Anchor 5, “Hope in Destruction.”

455 NTAT. “Life of the Ages” (WEY). “life eonian” (CTL). “But rather can
continuously have eonian life (age -durative life with qualities derived from
the Age; life of and for the ages).” (TNT) “life of the world to come.” The
Nicene Creed. See Anchor 4,

“Greek Aiōnios.”

456 Jn 17: 3

457 Jesus declared: “I did not come to judge the world but to save the
world.”(Jn 12:47)

458 Jn 3:16-17 NIV

459 Prof. R.V.G. Tasker: “Aiōnios is a qualitative rather than a quantitative

word. Eternal life is the life that is characteristic of the age [ aiōn] to come.”
Peter Hiett refers to this as “God’s age.” See Anchor 4.

460 Joseph Dillow, Th.D. Dallas Theological Seminary, explained,

“Salvation is a broad term. It commonly means ‘to make whole,’ ‘to
sanctify,’ ‘to endure victoriously,’ or ‘to be delivered from some general
trouble or difficulty.’ Without questi on, the common ‘knee-jerk’ reaction
which assumes that ‘salvation’ always has eternal deliverance in view, has
seriously compromised the ability of many to objectively discern what the
New Testament writers intended to teach.”(a) (a) Dillow, Joseph. The Reign
of the Servant Kings. Hayesville, NC: Schoettle, 1992. 132-133.

461 Mt 18:11
462 1Tm 1:15; Mt 1:21; Compare Gal 3:8 with Acts 3:25-26 NAS.

463 See www.HopeForAllFellowship.com/Salvation

464 NTAT

465 Jn 17:3; Heb 8:11-12; Review Anchor 8.

466 Lk 20:38. Review Anchor 5.

467 The word damnation is not found in the ASV, ESV, GNT, HCSB, PME,
NAS, NCV, NET, NKJV, NLV, NLT, NIV, NRSV, RSV, MYLT, etc.

468

Defined

as

“a

(religious)

ban

or

(concretely)

excommunicated

(thing

or

person).

Strong, James. Ibid. 6. G331.

469 O xford American Desk Dictionary. Ibid. 186. First listing and most
appropriate to this context.

470 Rom 9:3; Acts 23:14. Paul wished it on himself to spare his fellow
Israelites.

471 “For I was wishing, I myself, to be anathema from the Christ—for my

brethren, my kindred, according to the flesh.” (Rom 9:3

MYLT). His great love for his fellow Israelites led him to wish he could
switch places with them to their benefit. In other w ords, he would be
accepting their righteous, age-abiding judgment for having rejected Christ in
this life, knowing that he would ultimately be saved with all Israel as he then
states! This is part of a long three-chapter discussion that culminates in all
Israel being saved and God’s mercy being granted to all (Rom 11:26-32)!

472 See Anchor 4, “Greek Aionios. ” Anchor 5, “Hope in Destruction.”

473 With amplication: “ … paying the thing that is right (incur justice,
fairness and equity): ruin pertaining to the Age [of Messiah]

(or: an unspecified period of ruin or destruction; or: ruin for an age; eonian
destruction having the character of the Age; or: life-long ruin).

474 See Anchors 3, 5 and 6.

475 The RSV says: “Do justice. … ” TNT: “Continuously giving justice. …”
PME: “Bring full justice. … ” CEB: “Give justice. …

” VOICE: “Deal out perfect justice. … ” Prof. Marvin Vincent says,

“Vengeance (KJV) is an unfortunate rendering, as implying, in popular
usage, personal vindictiveness. See 2Cor 7:11. It is the full awarding of
justice to all parties.”(a) He devotes almost four pages

(fine

print)

arguing
that

the

Greek

words

in

this

passage

do

not

mean

endless

penalty.(b)

(a)

Vincent,

Marvin.

Ibid.

Vol.

1.

61-62.

(b) Ibid. Vol. 4. 58-62.

476 SNT. Rom 3:18, footnote 3. Dr. Nyland adds, “See P.Tebt I.59, where
someone writes to the priests of Tebtunis assuring them of his good will
“because from old I revere and worship the temple.” The use was the same
from Classical times onwards.”

477 The reason people can’t see them is because their belief that salvation is
only possible before death blinds them. They aren’t open to it—so they don’t
notice them, or they assume there’s a logical explanation for them. Simply
put, they can’t connect the dots that support it throughout the Scriptures
—“He who has ears to hear, let him hear!” (Mt 11:15)

478 1Pt 4:6 (NAS). See Anchor 5, “Hope In Death,” points 13-16.

479 See how translators have changed this text at www.BibleGateway.com.

480 God made a covenant with Israel through the sure mercies of David—a
witness to the people, a leader … “Surely … nations

… shall run to you [Israel] because of the Lord … Holy One of Israel; for
He has glorified you [Israel]. Seek the Lord [Israel]

while He may be found, call upon Him while He is near.” (Is 55:3-6) Israel
was called to be God’s light to all nations: “Surely …

nations … shall run to you!” (Gn 12:3; 18:18; 22:18; 26:4; 28:14; Acts 3:25-
26; Gal 3:8) Note! In spite of all her failings, all Israel will be saved. (Rom
11:26)

481 Verse three of Isaiah 55 says: “Incline your ear, and come to Me. Hear,
and your soul shall live [abundantly].” (Is 55:1-3) If we seek Him with all
our heart (incline our ear and come to Him), we are able to hear (find) Him;
He is not far from any of us.

(Dt 4:29; Acts 17:27) But if we let our hearts get cold and allow ourselves to
drift away from His voice, He will leave us to our own devices until we
come to the end of ourselves. (Lk 15:17-19) This does not mean there’s no
hope of salvation after death (see Anchor 5). It’s about our present
relationship with God. Most don’t realize that God has already reconciled us
all to Himself in Christ. (2Cor 5:19-20; Col 1:21) It is we who need to
reconcile ourselves to Him. (2Cor 5:20) He is unchanging! (Mal 3: 6)

482 His mercies are new every morning. (Lam 3:23) “Now [is] a well-
accepted time; lo, now, a day of salvation.” (2Cor 6:2

MYLT) The MSG: “Now is the right time to listen, the day to be helped.
Don’t put it off.” Our heavenly Father is always ready to welcome us home
once we realize we’re helpless and hopeless apart from Him and desire to
return to Him. (Lk 15:20) Don’t ever think it’s too late to turn to God; He is
Love and love never ends. (1Cor 13:8 RSV) It is so tragic that some think
these texts imply that our loving Father will at some point no longer extend
His mercy and forgiveness to His children. The truth is: “His mercy endures
forever!”(Ps 136:1-26)

483 Mt 10:28-31 (MSG)

484 Mt 10:31 (NIV)

485 I base this on the Biblical principles set forth in Anchor 2 (“Fire
Transforms”) and Anchor 5 (Death and destruction are not hopeless).
Scripture interprets itself. Jesus frequently quotes Isaiah(a) and this is
significant. The phrase “both soul and body” is used one other time, and it’s
found in the OT. Jesus likely used it as Isaiah did: “So the Light of Israel
will be for a fire and his Holy One for a flame; It will burn and “devour”(b)
His thorns and his briers in one day. And it will consume the glory of his
forest and of his fruitful field, both soul and body; and they [Assyria] will be
as when a sick man wastes away. …” (Is 10:17-18) “Both soul and body” is
a metaphor implying “entirely” as we just saw in the MSG. The context is
similar: a fiery judgment that consumes, i.e., destroys.

Note these distinctions: fire burns the thorns and briers (i.e., sin?) in one day,
not endless days; this is not eternity! As syria’s glory (power and riches?)
will be destroyed entirely—both soul and body(c) as when a sick person
wastes away. Do you think this

judgment annihilated Assyria forever? No! Only its selfish, prideful glory
was. For Isaiah writes later: “In that day Israel will be one of three with
Egypt and Assyria—a blessing in the midst of the land, whom the Lord of
hosts shall bless, saying, “Blessed is Egypt My people, and Assyria the work
of My hands, and Israel My inheritance.” (19:24-5) “So it shall be in that
day: The great trumpet will be blown; They will come, who are about to
perish in the land of Assyria … and shall worship the Lord in the holy mount
at Jerusalem.” (27:13) What great hope Isaiah offers!

Furthermore, God is not a terrorist; for truly, had the disciples understood
His threat as endless suffering, they would have been consumed by and
overwhelmed with terror. Do you think they would have cared in the least, if
they were of more value than sparrows or if their hairs were numbered if
they had just been threatened with endless torment? Any subsequent words
of comfort would have been futile. It’s not the “fear not” they would
remember but His horrendous heart-wrenching threat; it would have
overshadowed anything else Jesus would add. And since He immediately
said, “Do not fear therefore,” it is impossible that eternal torment was on
anyone’s mind. Common sense should tell us this. This is further confirmed
by His reference to God as our “Father.” A loving father always has his
children’s welfare in mind.

Finally, Jesus said God “can” destroy us, not that He actually would. Though
He “can” raise worshippers from stones (Mt 3:9), He does not do so; He is
merely making a contrast! These several factors preserve my conviction that
God’s love for all will prevail.

(a) For example: Is 6:9-10; Mt 13:15; Mk 4:12; Lk 8:9-10; Is 29:13; Mt

15:9; Mk 7:7; Is 56:7; Mt 21:13; Mk 11:17; Lk 19:46; Is 13:10; 34:4; Mt
24:29; Mk 13:24; Is 66:24; Mk 9:48; Is 61:1-2; Lk 4:18-19; Is 53:12; Lk
22:37; Is 54:13; Jn 6:45.

(b) Note how Zaphania used the word, “devour” H398: “All the earth shall
be devoured with the fire of my jealousy. For then I will restore … that they
all may call on … the Lord, to serve Him.” (Zep 3:8-9) God devours to
restore!

(c) That “both soul and body” is used for a whole nation affirms its
metaphorical nature in Matthew 10:28.
486 See also RSV; ESV; PME; CEB; CJB; etc.

487 Judgment is always measured—according to deeds. See Anchor 6, “The

Written Law.”

488 Note the previous verses: “If anyone desires to come after Me, let him
deny himself and take up his cross, and follow Me. For whoever desires to
save his life [ psuchē G5590] will lose it, but whoever loses his life [ psuchē]
for My sake will find it.” (Mt 16:24-25) The Greek word for “life” here is
the same as “soul” (NKJV) in the next verse! To switch the meaning from
“life” to

“soul” in the second clause of the same passage is misleading. The warning
is not about losing an “eternal” soul but about wasting our lives. He’s
inviting us to join Him in His world mission. To turn from such a noble task
for the selfish pleasures of this short life will bring great loss, sorrow and
regret at the resurrection. Let us not waste our lives!

489 Mt 19:21

490 “If anyone’s work is burned, he will suffer loss; but … will be saved, yet
so as through fire.” (1Cor 3:15; Cf. 10-15)

491 Acts 3:1 (NIV); Jn 6:35, 11:25; 1Jn 1:1

492 The context relates to over-comers (v. 5). Even if we don’t overcome or
endure, or we deny Him and thus forfeit the privilege of reigning with Christ
(2Tm 2:12), or are found faithless; He ultimately remains faithful to Himself
—to all His promises. He cannot be otherwise. (2Tm 2:13) See Anchor 8.

493 Rom 11:17, 23-26

494 See Anchor 9, Promise 3.

495 NTAT: “Has no excuse throughout the age [fn: “Or until the Age [to
come]”], but is answerable for a transgression in the Age

[fn: An “aeonian transgression”: perhaps “answerable for an age-long

transgression.”].”
496 Mk 3:29 … REB: “Hath no forgiveness, unto times age-abiding, But is
guilty of an age-abiding sin.” MYLT reads: “has not forgiveness—to the age,
but is in danger of age-during judgment.” TNT: “continues not having a
release on into the Age. But rather, he continues existing being one caught
within an eonian effect of a mistake.” CLT: “is having no pardon for the eon,
but is liable to the eonian penalty for the sin.” The Online Interlinear: “not
is-having pardon into the eon, but liable is of eonian judging.”(a) The 2001
Translation: “won’t be forgiven through the age.”(b) ABP: “has not
forgiveness into the eon.” Note: I asked Jonathan Mitchell (TNT translator),
if "has never forgiveness" in Mk 3:29 is remotely possible since so many
translations sta te that. He replied, “Gerry, I say emphatically, ‘NO!’ If you
will note from the Blueletterbible link you sent, to arrive at the idiomatic
rendering “never” took the combining of the entire Greek phrase. This is
what the common translations do. They presume that by using this and
similar phrases that the Greek speakers of the 1st century meant what we
mean in E nglish by our word

“never.”

This

is

interpretation,

injecting

our

concept

of

“never”

into

the
Greek.

(a)

www.Scripture4all.org

(b) www.2001translation.com

497 Or blindly attributing to Jesus such a spirit (Mt 12:24-25, 32), which is
blasphemy against the Holy Spirit.

498 Phil 2:9-11

499 Or Immeasurable, Infinite or Limitless riches of His grace: AMP,

AMPC, CJB, CSB, ESV, HCSB, ISV, JB, NABRE, NRSV, RSV.

500 Eph 2:7. See Anchor 10, “New Jerusalem.”

501 See Anchor 6, “The Written Law.”

502 This sentence is in the present tense: See NAS, CJB, DLNT, HCSB,
CLT, TLV, NTAT, TNT, ABP, K. S.Wuest NT, etc.

503 The “gate” is primarily a present state of being, i.e., the kingdom of God
within us (Lk 17:20-21), defined as righteousness

[ goodness— NLT, MSG, TLB], peace and joy. ” (Rom 14:17) God calls us
to responsible action—in sacrificial love for others—in His Kingdom right
now: “Let your light so shine before men, that they may see your good
works and glorify your Father in heaven. … [And pray:] Your kingdom
come. Your will be done on earth as it is in heaven.” (Mt 5:16; 6:10)
Progress in salvation should be “evident to all.” (1Tm 4:9-16) Note: true
progress relates to our motives—not the motivation from future rewards but
seeing others blessed for its own sake. A loving, selfless attitude is inevitable
as we grow more and more into the likeness of Christ—His heart for hurting
people becomes ours. (Mt 9:36; Jn 11:35; 1Jn 4:18)

504 NTAT; “will not be strong enough.” (CLT)

505 Lk 13:23-30

506 Note how Jesus concludes His parable. “Indeed there are last who will
be first and … first … last.” This statement offers us great hope. It affirms
that these judgments are not endless. The context is undeniable. R.T.
Lancaster says it was “a rabbinic expression for placing one’s disciples on
the ban … ordinarily from 7 to 30 days, but in this case … the Messianic
Era. … Some whom we would have expected to be of first rank in the
kingdom will occupy the lowest station, and some whom we would have
expected to be least in the kingdom will occupy the highest station.” He
adds: “According to Jewish belief about the Messianic Age, the LORD will
host a great banquet in Jerusalem. … The resurrected righteous will be
present at the table. … The rejected disciples, barred from the Messianic
Era, will see the great banquet of Messiah, but they will not find a place at
the table. … They themselves

will

be

thrown

out

to

wait

out

the

Messianic

Era

in
Gehenna.”(a)

(a) R.T. Lancaster. The Chronicles of the Messiah. Bk 3. 2nd Ed. The Torah
Club. First Fruits of Zion, 2014. 1030-33.

www.torahclub.ffoz.org.

507 TNT reads, “weeping and grinding (or gnashing) of the teeth ( = the
sorrow and regret) will be [out] there, in that place.” The JB reads the last
clause: “turned outside.” Phillips: “excluded, outside.”

508 Ps 30:4-5. Joy follows mourning!

509 Lk 13:34-35

510

It’s about a place of honor in Christ’s future reign. See 2Tm 2:12; 1Cor 3:10-
15. More:

www.HopeForAllFellowship.com/Ruling

511 Jn 4:42; 1Jn 4:14

512 “And so all Israel [the first—Acts 3:25-26] will be saved, as it is

written: ‘The Deliverer will come out of Zion, and He will turn away
ungodliness from Jacob … For as you [the last] were once disobedient to
God, yet have now obtained mercy through their disobedience, even so these
also [the first] have now been disobedient, that through the mercy shown
you they also may obtain mercy. For God has committed them all [first and
last] to disobedience, that He might have mercy on all.’” (Rom 11:26-32)

513 The Expanded Bible

514 Ez 22:15-16, 18, 21-22. Israel is “melted,” i.e., purified to remove their
“filthiness completely,” so they would become the people and nation they
were called to be: a blessing to the whole world. (Gn 12:3; 18:18; 22:18;
26:4; 28:14; Acts 3:25 -26; Gal 3:8)
David also referred to a furnace that purifies silver seven times. (Ps 12:6)

Isaiah wrote, “Hear … Israel … Who swear by the name of the Lord … But
not in truth or in righteousness … I have made you hear new things from this
time, even hidden things, and you did not know them … from long ago your
ear was not opened. For I knew that you would deal very treacherously, and
were called a transgressor from the womb. For My name’s sake I will defer
My anger, and for My praise I will restrain it from you, so that I do not cut
you off. Behold, I have refined you, but not as silver; I have tested you in the
furnace of affliction. For My own sake … I will do it … Listen to Me, O
Jacob, and Israel, My called: I am He, I am the First, I am also the Last.” (Is
48:1-12)

Elsewhere in Scripture we learn that what God does for Israel will
subsequently be granted to all. See Anchor 9, Pr omise 3. (Rom 11:26) See
Anchors 2-4.

515 Mt 15:24; Acts 3:26

516 Recall the limited duration of aionios in Anchor 4.

517 See Anchor 6 which establishes the limited nature of God’s justice.

518

Dikē

is

defined

as

justice

(the

principle,
a

decision,

or

its

execution).(a)

(a) Strong, James. Ibid. 24.

519 Vincent, Marvin. Ibid. Vol. 1. 715.

520 “And your sister Sodom … and her daughters shall be restored as they
were from the beginning.” (Ez 16:55 ABP) See Anchor 5, “Hope in
Destruction,” number 5.

521 See Anchor 4, “Greek Gehenna,” Point 1, Mt 5 :25-26.

522 Lk 3:5; Is 40:3-5

523 “For I am persuaded that neither death nor life, nor angels nor
principalities nor powers, nor things present nor things to come, nor height
nor depth, nor any other created thing, [which include all chasms] shall be
able to separate us from the love of God which is in Christ Jesus our Lord.”
(Rom 8:38-39)

524 “Death and Hades delivered up the dead who were in them.” (Rv 20:13)

525 All the earth shall be devoured with fire that they all may call on and
serve the Lord.” (Zep 3:8-9) “The fierce anger of the Lord will not turn back
until He has performed and until He has accomplished the intent of His
heart. In the latter days you will understand this.” (Jer 30:24 NAS; repeated
in 23:20) See Anchor 2.

526 “The fire is not going out.” (CLT) “continues not being extinguished.”
(TNT)
527 Strong, James. Ibid. 14, G762.

528 In the following 44 translations, Mark 9:43 does not include the word
“never.”: ABP, AMP, ASV, CEB, CJB, CLT, Darby, DLNT, DRA, ESV,
ESVUK, GW, HCSB, HNV, ISV, JB, TNT, LB, LEB, MSG, Mounce,
NABRE, NAS, NEB, NET, NLT, NLV, NOG, NOAB, NRSV, NRSVACE,
NRSVCE, OJB, PHILLIPS, REB, RSV, RSVCE, TLB, NTAT, SNT,
VOICE, WEB, WEY, MYLT. The KJV is not consistent. It translates
asbestos as “unquenchable” twice with “never” and twice without it.

529 “ Everyone will be seasoned [ purified—GNT] with fire, and every

sacrifice will be seasoned with salt. Salt is good.” (Mk 9:49-50) The
unquenchable fire is something good that everyone must experience. And
since everyone experiences it, it cannot be endless. See Anchor 2.

530 Late president and founder of the Pittsburgh Bible Institute.

531 “Sulphur [brimstone] was sacred to the deity among the ancient Greeks;
and was used to fumigate, to purify, to cleanse and consecrate to the deity;
for this purpose they burned it in their incense. In Homer’s Iliad (16:228),
one is spoken of as purifying a goblet with fire and brimstone. The verb
derived from Theion is Theioo, which means to hallow, to make divine or to
dedicate to a

god

(see

Liddell

and

Scott

Greek-English

Lexicon,

1897
Ed.).”(a)

(a) Pridgeon, Charles H. Is Hell Eternal or Will God’s Plan Fail? Third Ed.
The Evangelization Society of the Pittsburgh Bible Institute, n.p. 1931.
Chapter 11.

532 Refers to Christians tortured ( tumpanizō G5178) for their faith. Heb 11:
35

533 Mt 14:24

534 Mk 6:48

535 2Pt 2:7 ( troubled NLV, NCV, CEV, ERV, ICB, NTE, TLV). EXB:
troubled [distressed; or oppressed].

536 Pridgeon adds, “The original idea of basanizo is ‘to put to the test by
rubbing on a touchstone,’ to test some metal that looked like gold to find
whether it was real or not. The meaning and usage harmonizes with the idea
of divine purification and the torment

which

is

the

test

to

find

whether

there

has

been
any

change

in

the

sufferer.”(a)

(a) Pridgeon, Ibid.

537 Atomic number 16.

538 Davis, Donald and Randall Detro. Fire and Brimstone The History of
Melting Louisiana's Sulphur. Baton Rouge, Louisiana Geological Survey.
1992. "Sulfur History." Paragraph four.
www.georgiagulfsulfur.com/sulfur/history

I credit George Sarris for informing me of this source.

539 bas anizo G928

540 Rv 14:10b TNT

541 Rv 14:10. Also, “The Ancient One sat down to judge. … He sat on a
fiery throne, … and a river of fire was pouring out flowing from His
presence. … ” (Dn 7:9-10 NLT) “If I make my bed in hell [ Sheol], behold,
You are there.” (Ps 139:8)

542 “And the dead were judged according to their works. … and Death and
Hades delivered up the dead who were in them. And they were judged, each
one according to his works. ” (Rv 20:12-13) “According to their works
[repeated twice here] and Hades delivering up the dead,” clearly show the
limited nature of this judgment. It is not endless! See Anchor 6, “The
Written Law” and

“The Written Law Revealed in the Metaphorical Lake of Fire.” As well,

Anchor 2—Hope in Fire.
543 Though “lake of fire” is not stated here, most assume it’s referred to. For
more on “to ages of ages:” see Anchor 4, “Greek Eis Tous Aiōnas Tōn
Aiōnōn.”

544 Rv 18:17-19; 19:2-3. This judgment, quoted as lasting forever and ever
in most translations, only lasted one hour—and is called God’s righteous
judgment (19:2), harmonizing with Anchors 2, 3 and 6.

545 Repeated 3 times—vs. 18:10, 17, 19.

546 For more see Anchor 4, “Eis tous aiōnas ton aiōnon.”

547 “And they shall go forth and look upon the corpses of the men who have
transgressed against me, for their worm does not die and their fire is not
quenched. They shall be an abhorrence to all flesh.” (Is 66:24)

548 This is noteworthy because the objective of their book was to defend the
idea of eternal t orment. And furthermore, Dr.

Sprinkle,

the

key

researcher

for

Erasing

Hell, has

since

changed

his

view about
endless

torment.(a)

(a) Phillip. “Co-Author of ‘Erasing Hell’—Changing His Position on Hell?”

Christian Universalism. 22 Mar 2013.

www.christianuniversalism.com.

549 Chan, Francis and Preston Sprinkle. Erasing Hell. Colorado Springs:
David C Cook, 2011. 89.

550 See Anchor 6, “The Written Law.”

551 “ … into hell fire where ‘their worm does not die and the fire is not
quenched.’ For everyone will be seasoned [purified—

GNT] with fire.” (Mk 9:47-49) Since these three things affect everyone, they
cannot be elements of endless punishment; but instead, agents of
transformation!

“Worm” is defined as “worm, maggot or grub which sometimes feeds on

dead bodies.”(a) Fire and maggots were part of the repugnant conditions in
the Jerusalem garbage dump of Gehenna, where bodies of criminals were
dumped to their utmost disgrace. Dr. A. Nyland writes, “Gehenna was … the
Jerusalem rubbish dump. … Smoke went up from it at all times as the
rubbish was burning continually. It was full of maggots, and the bodies of
the worst criminals were thrown there. Josiah used it for the burning of offal.
It used to be the site of child sacrifice to Molech.”(b)

Fire and maggots are purifying agents which destroy disease carrying
organisms. All this suggests that the undying worm metaphorically depicts
the purifying nature of Gehenna fire. Maggots are relentless until all dross
and decayed matter are consumed.

Similarly,

God
is

relentless

in

removing

all

impurity

from

His

children!

(a)

Zodhiates,

Spiros.

Ibid.

G4663.

1299

(b) The Source New Testament. Matthew 5:22 footnote.

552 Zodhiates defines gár as “a causative particle standing always after one
or more words in a clause and expressing the reason for

what

has

been
before,

affirmed

or

implied.”(a)

(a) Zodhiates, Spiros. Ibid. G1063. 357

553 Mt 5:16

554 A selfish life naturally leads to great loss of privilege and reward, not
endless punishment: “ If we endure, we shall also reign with Him. If we
deny Him, He also will deny us [the privilege of reigning with Him]. If we
are faithless, He remains faithful [to His promises to forgive, discipline and
purify us. Why?]; He cannot deny Himself [as the Good Shepherd and
Savior of the World].” (2Tm 2:12-13)

Paul also wrote: “Some of the branches were broken off … because of
unbelief. … And … if they do not continue in unbelief will be grafted in, for
God is able to graft them in again. … And so all Israel will be saved, as it is
written: ‘ … He will turn away ungodliness from Jacob … when I take away
their sins.’” (Rom 11:17, 20, 23, 26-27) Branches that were broken off, are
grafted in again unto salvation! Note what salvation means: “removing
ungodliness.” (NAS)

Paul further says: “Let each one take heed how he builds. … Now if anyone
builds … with gold … wood … straw, each one’s work … will be revealed
by fire; and the fire [burning] will test each one’s work, of what sort it is. If
anyone’s work … endures, he will receive a reward. If anyone’s work is
burned, he will suffer loss; but he himself will be saved, yet so as through
fire.”

(1Cor 3:10-15) God’s judgment fire, whatever the source, is not endless
punishment but a purifying and testing process. See Anchor 2.

We must compare Scripture with Scripture, taking into account their various
metaphorical nuances, in order to understand many passages. Individual
verses are not islands to themselves but part of a larger story. “Be diligent to
present yourself approved to God, a worker who does not need to be
ashamed, rightly dividing the word of truth.” (2Tm 2:15)

555 Heb 6:4-6

556 “But if it yields thorns and thistles it is worthless [in one sense only—
not ultimately—GB], in fact very nearly a curse, whose end is to be burned.”
(Heb 6:8 NTAT) See the transforming nature of God’s metaphorical fires in
Anchor 2.

557 See note 275.

558 Mt 3:9; Lk 3:8

559 Heb 6:4-6 “For it is impossible—regarding those who … having fallen

away—to restore them to a changed [repentant—GB]

heart.” (NTAT) “It is impossible to restore the changed [unrepentant—GB]

heart of the one who has fallen from faith.”

(VOICE). But God’s ultimate purpose is not to restore unrepentant hearts,

but to give us new hearts which need no repentance!

See Anchor 8, “God Can Change Anyone.”

560 Our loving Father’s justice, in His judgments to come, will allow His
rebellious children to go through whatever is necessary to bring them to
repentance—Lk 15:11-32. His love never fails. (1Cor 13:8)

561 See Anchors 6, 7, 8, 9 and 10.

562 He would not have entrusted such a critical assignment to a few people
with hellish visions. Jesus said, “Why do you n ot even on your own
initiative judge what is right?” Lk 12:57 (NAS). Paul said test all things and
hold fast to what is good. (1Thes 5:21)

563 Jn 16:13. See also Lk 24:27, 31, 32, 45.

564 What greater terror can be inflicted on a human being? See Lk 2:10;
Rom 10:15; Acts 10:36; Phil 4:4; 1Pt 1:8 NAS.

565 Jn 14:27

566 2Cor 10:5

567 How? They impede us from obeying Jesus in these exhortations.

568 The ABP reads: “It was good to him if that man was not born.” MYLT:
“good it were for him if that man had not been born.”

TNT: “It was continuing being beautiful for Him [i.e., for the Son of the
Man]—if THAT MAN was not brought to birth!”

569 The Christian community, as a whole, believes aborted and stillborn

babies experience resurrection life. That is far better t han to never have been
conceived. But of far greater importance is this stark fact: Better that no
human should ever be born if an endless punishment weighed in the balance.

570 www.HopeForAllFellowship.com/Judas

571 Lk 14:26; Mk 8:33. Of course Jesus wants us to love our families, but
our deepest love should be for our Father.

572 See Anchor 2.

573 Gn 25:34; 27:34, 38

574 God abundantly blessed Esau after he lost his birthright. He commanded
400 men (Gn 32:6) and claimed to have “plenty.” (Gn 33:9 NIV) And when
Jacob first saw Esau’s face, after having deceived their father in getting
Esau’s blessing and birthright, Jacob said he saw the “face of God.” In
addition to Esau’s acquiring wealth, he exemplified Christ’s Spirit in
extending mercy and grace (spiritual riches) to Jacob (the deceiver), who
really deserved his wrath. (Gn 33:10)

575 See Anchor 6.

576 Gn 18:25; Lk 12:57; Thes 5:21

577 Jesus said that though we are “evil,” we know how to give good gifts.
(Mt 7:11) We all know good from evil—just from unjust punishment. Thus
we are responsible before God to: a) listen to His voice in our conscience
when reading human translations and interpretations of the ancient
Scriptures; b) wait until He opens our understanding and fills our heart with
peace; c) remember: “the letter kills, but the Spirit gives life. (2Cor 3:6).
Jesus said to His disciples, regarding a very severe judgment:

“But I say to you that it shall be more tolerable for the land of Sodom in the
day of judgment than for you. At that time Jesus answered and said, ‘I thank
You, Father … that You have hidden these things [about judgment] from the
wise and prudent and have revealed them to babes. Even so, Father, for so it
seemed good in Your sight.’” (Mt 11:24-26; cp Rom 11:32-33) Only God
reveals the truth about His judgments.

578 “Wicked” is unjustified. See Anchor 6, “The Unwritten Law,” Point 4.

579 “The heart is deep beyond all things, and man is, who shall know him? I
the Lord am examining hearts … to give to each according to his ways, and
according to the fruits of their practices.” (Jer 17:9 ABP) See Anchor 6,
“The Unwritten Law,” Point 4.

580 Rom 1:32. That is not to say that there are no gray areas. But overall, the
vast majority of sound -minded people agree on basic morals.

581 For example: purgatory, slavery, capital punishment, politics, role of

women, Sabbath laws, baptism rituals, the Holy Eucharist, communion
ordinances, divorce, remarriage, tithing, relevance of miracles, spiritual gifts,
music in church, speaking in tongues, prophecy, “free will,” sovereignty,
eternal security, sexual issues, age of accountability, purpose of parables, lit
eral or spiritual Israel, the last days, the rapture, purpose of Satan, demonic
possession, bearing arms, patriotism, taxation, etc.

582 See Anchor 1, “The Early Church.”

583 The ancient fathers, while embracing the real good news, perceived the
danger of “premature” truth and often exercised the
“doctrine of reserve,” the policy of not revealing what they truly believed
about limited judgment for fear society might plunge into lawlessness and
vice. “Truth” out of season, they reasoned, would do more harm than good.
Rev. Thomas Allin wrote, “It

[was] the fashion to confine the doctrine of reserve to the duty of

suppressing a truth deemed inexpedient to disclose.”(a) He goes on to give
many examples from the fathers’ own words. This explains why some
Fathers acknowledge it in some sources and not others—leading modern
scholars to differ with Jukes, Allin, Beecher and others on this point—not
taking it into consideration.

(a) Allin, Thomas. Ibid. 85.

584 Jn 16:12

585 Grace is the greatest theme in the Church today—just observe the words
we sing in our worship services and Christian radio, also the sermons we
preach and the books we write. It seems the Holy Spirit is doing something
amazing in our midst, revealin g God’s great love and mercy. It’s not
surprising then, that the time has come for the Church to examine with great
diligence, the Biblical and historical evidence for the doctrine of endless
punishment, as it bears directly on our understanding of grace a nd God’s
character! Otherwise, our message is contradictory. A century ago, Dr.
Edward Beecher wrote, “Although the inertia of that vast body called the
Church is almost unconquerable, when God’s time comes, when the Church
is holier and in more intimate communion with him, their apathy [about
endless punishment] will pass away, and they will penetrate the whole
subject to

its

very

depths.”(a)

This

is
already

happening

in

our

time!

(a) Beecher, Edward. Ibid. Ch 36.

586 “Blessed are you poor, for yours is the kingdom of God. Blessed are you
who hunger now, for you shall be filled. Blessed are you who weep now, for
you shall laugh Lk 6:20-21.” Certainly it would not be a blessing, if endless
suffering in hell awaited most of the world’s suffering people. The teaching
of an endless hell strips this passage of any true comfort it might bring to a
hurting world—thus revealing its fallacy.

587 Rom 8:18 (TLB)

588 1Jn 4:8, 16

589 Eccl 3:11

590 Rv 21:4

591 Jer 23:20 [“and intents”—30:24]

592 Jer 30:24

593 Is 2:2 (NIV)

594 Many think we are living in those “last days.” That could be, since we
are seeing long held and horrific misconceptions about God, rooted in the
dark ages, eroding away. More and more, believers in Christ are embracing a
God of infinite grace, mercy a nd love. This is an exciting time in church
history.
595 Jesus did not come to found an “ism” but to save the world. The word
“universal” is actually a Biblical concept —it expresses the scope of God’s
love for all humanity and the effectiveness of Jesus’ sacrifice. Jesus is Lord
of lords, King of kings— Savior of the world. (Jn 4:42) He is the Way, the
Truth and the Life; no one comes to the Father except through Him. Most
who share our high view of Jesus don’t see themselves as Universalists;
some however, regard their faith as “Christian,” “Biblical,” or

“Evangelical” universalism—see www.christianuniversalism.com My

friends Gary and Michelle Amirault hosts an encyclopedic website which
has greatly blessed me over the years: www.tentmaker.org. They refer to
their faith as the Victorious Gospel! Gary explains Christian Universalism
very well: www.tentmaker.org/universalism.htm

596 Hart is a recognized modern Bible scholar and not biased by a belief in
endless punishment. See pages 537-548 to learn why two Greek terms used
to support endless punishment actually affirm the contrary. See note 128 for
Hart’s bio. His introduction explains his translation. Brad Jersak, an author
and theologian I appreciate, offers a helpful review of this translation:

www.HopeForAllFellowship.com/NTReview/

597 References I use: TNT,(a) CLT,(b) MYLT, SNT, NAS, ABP, DSB, Eight
Translation N.T., Online Bibles: Biblegateway.com,

Blueletterbible.org, Biblehub.com/interlinear. Note: we do not need to be

scholars to compare translations. “Be diligent … rightly dividing

the

word

of

truth.”

(2Tm

2:15)
(a) The New Testament: God’s Message … Paperback by Jonathan Paul
Mitchell. This New Testament includes the various possibilities hidden in
the Greek text not evident to English-only readers. It lays out all the options
without limiting the number of words

needed

to

get

the

meaning

across.

Amazon.

(b) The Concordant Literal Translation consistently links one English word
to each Greek word, enabling the seeker of truth to more accurately compare
one passage with another. In this way one can develop a natural sense for a
word’s meaning. Amazon.

598 Lk 24:32

599 Jesus says, “Come to Me, all you who labor and are heavy laden, and I
will give you rest. Take My yoke [instructions and guidance] upon you and
learn from Me [from His example], for I am gentle and lowly in heart, and
you will find rest for your souls. For My yoke is easy and My burden is
light.” (Mt 11:28-29) Jesus is our Creator … Entered our world 2,000 years
ago as a human being so we could know Him … Died on a cruel cross for
the world’s sin—Revealing God’s unimaginable love for every human being.
Having never sinned, He suffered for us all. What a Savior—the world’s
Savior! Jesus is a good and gentle Shepherd … Who invites us—we who are
weighed down by guilt and the difficulties of life—to come and find rest and
peace in His presence. And because He truly cares for us—living in Him is
not a burden. We just need to cast our cares on Him every day.
His key command (or yoke) is that we love others as ourselves which He
empowers us to do. This brings great meaning and purpose to our lives.

Jesus is an intimate friend who is always with us. He desires to talk with us
if we’ll listen. It helps me to talk out loud with Him, especially when I’m
walking outdoors surrounded by His beautiful creation. Listen to His still
small voice speaking to your heart.

He will let you know when you have mistreated someone or were unkind.
And when you mess up, tell Him—He’ll assure you He still loves you. He
wants you to know when you have hurt someone so you’ll be more careful
next time. Admit it—confess it, then brush the dust off and move on. Life is
about one thing: loving God through loving others. That only happens as we
yield to His Spirit working in us.

Read the New Testament a little at a time. Don’t make it a burden but a
special joy in your life. There you’ll see the life of Jesus and His followers:
how they lived and what they said. Most of it is easy to follow. As the beauty
of Jesus and His words (along with those of His followers) shine forth—they
will fill your heart with light, peace, comfort and purpose. And like those
who heard His first public sermon, you too will marvel at His gracious
words.

Jesus said where two or three come together in His name, He is in our midst
in a special way through each other. Note He said two or three, not 20 or 30
or 200. We all need a friend—someone we can trust and confide in—who
will encourage us in our faith and lovingly accept us as we are. Why do you
think Jesus sent out His 72 disciples in two’s? The Apostle Paul always
journeyed with a companion. One way to make such a friend (or friends) is
to reach out to others. Share this book with the people in your life: family,
friends, co-workers, classmates … You may find someone who, like you, is
thrilled about God’s unlimited unfailing love for every person. You won’t
know unless you share it. See my video:
www.hopeforallfellowship.com/Connect

Please be careful to love and accept everyone no matter what they believe.
Some people will strongly disagree with your view of God. Love them
anyway. Five times in Jesus’ heart-wrenching prayer—on the eve of His
crucifixion, He asked His Father to make us one. It meant everything to
Him, and so it should be a priority for us, too. If you would like to learn
more about ou r life in Jesus, call or email us. (800) 254-1334.

600 1Pt 1:8

601 One who searches the Scriptures carefully for themselves to determine if
what has been taught them is, in fact, Scripturally accurate. (Acts 17:11)