First Chapter of the Book
New Wine for the End Times
Philip B. Brown ( www.newwine.org )

This is the first chapter of the book, from pages 23 to 58.  The entire book is 564 pages.  The rest of the book explores many more passages of Scripture, and offers a lot of additional Scriptural evidence for the New Wine System.  If you find this chapter interesting, you will want to order and read the entire book.  Also, please tell others about New Wine for the End Times.

The New Wine System in a Nutshell

Traditional conservative mainstream Christian teaching states that if one dies without making a profession of faith in Jesus Christ, an eternity in hell awaits.  For many, this teaching brings up a series of difficult questions.  What about the people who have died without hearing about Jesus?  Will they spend eternity in hell?  I agree with all the theologians who say Jesus Christ is necessary in order to be saved.  But few have offered a good solution to this very puzzling dilemma.

Calvinists tell us that God makes the decision.  God determines who will hear about Christ, and who will believe the gospel and accept Christ as Savior.  This basically puts the responsibility for those who have never heard on God.  Calvinists say that God has the right to choose who will be saved and who will not be saved.  Arminians, on the other hand, say this makes God the author of sin.  God creates souls and places them into situations, times, and cultures where there is absolutely no possibility of hearing about Christ in their lifetimes.  For example, what about all the Native Americans who lived before Columbus discovered America?  Are they all currently in hell?

There are many convincing verses on both sides of this issue.  This issue has divided the Church for centuries.  Can the Bible be this difficult to properly interpret?  Most theologians tend evaluate verses on one side of an issue and then list verses on the other side of the argument, juxtaposing the two.  They try to see which side, in their opinion, has the greater weight of Scripture.  No matter what system of interpretation you choose, there seems to be a number of hard questions, and quite a few verses that are difficult to understand.

Could it be possible to have one simple system of interpretation that clearly explains all the traditionally difficult verses in the Bible?  Most theologians would say no.  Yet that is exactly what is found in the New Wine System.  This system clearly and simply resolves the difficulties between Calvinism and Arminianism, and also explains all other difficult verses of Scripture.  I have not encountered a single verse that is not easily understood using the New Wine System.

Yet this system does not involve the use of symbolism or difficult allegories that deny the literal meaning.  The New Wine System is the simple application of ancient Jewish eschatology to the Church.  What does this mean?  Simply stated, in this system the Church’s purpose when Christ returns is interpreted in the same way that the Jews interpreted Israel’s purpose at the Messiah’s coming.

Old Testament prophecy is interpreted as literally fulfilled in the Church. According to this view, the Church is Israel.  It’s amazing how many problems this solves, and how simple the solution really is.  But it requires adapting the mindset of a Jew, not a Greek.  There will be more about that later.

What about the verses that Christian Universalists use to say everyone will be saved?  They use some very convincing verses.  Yet we know there are other verses which teach eternal punishment.  The New Wine System clearly and intuitively explains these.

What about infants who die?  Will they spend eternity in hell?  Many Catholics believe in a place called limbo, which is neither heaven nor hell, for infants who have not been baptized.  This is a long-standing Catholic tradition.  But Protestants want Scriptural evidence for all doctrines.

Infants are born with Adam’s sinful state (Rom. 5:12-21, 1 Cor. 15:22).  All parents know that their infant child will rebel and become disobedient at some point as they begin to grow.  This becomes a dilemma for theologians.  How can infants go to heaven given their sinful state?  The doctrine of infant baptism was developed early in church history to allow for the salvation of infants.  Many believe that infant baptism removes Adam’s sinful state.  Yet there is no Scripture to directly support this claim.  Many believe that a merciful God will not condemn infants to hell, but they offer very little Scriptural evidence.

If God is merciful to infants, then He is also merciful to young children, right?  Is there some age of accountability that a child reaches, after which they are immediately condemned to hell should they die without Christ?  What if the child misses this age by a day or two?  Can young children go to heaven without overcoming Adam’s sinful state?  Even young children have already sinned.  These are very difficult questions for theologians.  And of course these questions are answered easily by the New Wine System.

Will the mentally ill be condemned to hell?  If not, where does God draw the line?  How mentally ill does one have to be in order to get an exemption?  If God allows the mentally ill to go to heaven without a profession of faith in Christ, then what does that do to the verse that says no man comes to the Father except through Christ?

Some people turn to the doctrine of election to answer these questions.  The argument is that all infants who die were already elected for salvation.  Spurgeon believed that only those elected for salvation are allowed to die in infancy.  Perhaps all people with mental illness are also elected, and thus saved.  Others argue that infants are not held responsible for Adam’s sin, and have no sins of their own. 

What about infants who died in ancient times, in areas of the world that would not hear about Christ for centuries to come?  Under the argument of election, does this mean that God simply arranges for all his elect to die when they are infants, in order that they might be saved?  Does this really sound like God’s plan for his chosen?

Many people find the doctrine of election difficult to believe in relation to a merciful God.  Does God really choose some to be predestined to hell before they are born?  Does God condemn people who die without hearing about Christ?  If not, then what about people who have heard, but the missionary did a poor job of delivering Christ’s message?  Does God take into account Satan’s deceptions?  What if the missionary failed to identify a cultural barrier that causes the person not to understand?  Could the missionary’s failed attempt at witness actually cause the person to lose his salvation? 

In this book, I hope to show that the many millions of pagans of the ancient world, and the many millions of Hindus, Muslims, Buddhists, New Agers, Christians, and Jews of the modern world who have died in their sins will have the opportunity to be saved by the blood of Jesus Christ during the millennium.  Infants and children who die young will mature in Christ during the millennium.  People who are mentally ill and cannot understand anything about Christ will mature in Christ during the millennium.  People who have heard about Christ but die suddenly before making a decision will be able to mature in Christ during the millennium.

A Quick Introduction to the New Wine System

The gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come (Mat. 24:14).  The gospel (good news) of the kingdom is that anyone can choose to completely overcome sin (all sinful habits), which is to be completely sanctified (1 Thess. 5:23), through a personal relationship with Jesus Christ.  No one who abides in Christ keeps on sinning (1 John 3:6), because in Christ there is no sin.  No one born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God (1 John 3:9).

But what about the people who fall short of this goal?  What about people who die before they have overcome every sinful habit?  Does death change us and remove all sin?  No verse of Scripture says this.

Traditional Christian doctrine is based on the two-type system of everyone going to either heaven or hell immediately after death.  This is Greek thinking.  Children are taught this, and every verse of the New Testament is interpreted in this context.  The resurrection becomes simply a time when the righteous get better bodies and the wicked are judged.  It's not when they become alive again.

The ancient Jews, however, did not believe this.  The Old Testament teaches that both the righteous and the wicked sleep in Sheol (the grave) until the resurrection, at which time they become alive again.  This allows for more than two types of people to be in the grave.  Ancient Jews believed in three types: (1) The chosen people of Israel, (2) righteous Gentiles, (3) and the wicked.  The New Wine System interprets the New Testament based on this Old Testament context.  The New Wine System applies Old Testament Jewish eschatology to the New Testament Church.

Salvation is a journey to holiness, by faith in Jesus Christ, who is the Savior of all people, especially those who believe (1 Tim. 4:10).  For as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:22).  Therefore, everyone is saved by Christ's death on the cross, even if they are not Christian.  But without holiness, no one will see the Lord (Heb. 12:14).  Be perfect, therefore, as your heavenly Father is perfect (Mat. 5:48).  Jesus is the road, the truth, and the life.  No one journeys all the way to the Father except through a personal relationship with Jesus Christ (John 14:6).   Death, however, is not the end of the journey.

The wise (Dan. 12:3,10, Mat. 7:24, 25:2) complete their journey in this age (1 Thess. 5:23).  They are the saints, which means holy ones.  They are the elect in both Old Testament and New.  They are the Bride of Christ.  They are the firstfruits of the harvest (2 Thess. 2:13, James 1:18).  They will be resurrected with immortal bodies (1 Cor. 15:50), and will inherit the kingdom, when Christ returns.  The saints will no longer be under judgment (John 5:24).  They will reign as kings and priests over the nations (Rev. 2:26, 5:10, 20:6), here on earth (Mat. 5:5), leading the nations to righteousness (Dan 12:3).

The foolish, (Mat. 7:26, 25:2) still have sinful habits when they die.  This includes believers as well as lost sheep.  But all of Christ's sheep, both the just and the unjust (Acts 24:15), hear his voice (John 10:16, 27).  They will hear Christ's voice from the tombs and be resurrected with mortal bodies to continue their journey of salvation to holiness (John 5:28-29).  They will still be under judgment (John 5:28-29).  They are saved, but they will not inherit the kingdom (1 Co. 6:9, Gal 5:21).  During the millennial reign of Christ's kingdom, some will be led to righteousness (Dan. 12:3) and will receive eternal life.  But others will become wicked (Rev 20:7-9), and will die the second death (Rev. 2:11, 20:6, 20:14, 21:8).

The wicked (Dan. 12:10, Mat. 24:48, 25:26) are those who harden their hearts and can no longer hear the voice of Christ (Heb. 3:7, 15, 4:7), as in taking the mark of the beast (Rev. 14:9-11).  They forfeit their salvation (Mat. 12:31, Heb. 6:4-6).  They will not be resurrected.  Today, the dead are asleep (John 11:11, Acts 7:60, 13:36, 1 Cor. 15:6) in hades.  But after the millennial reign of Christ, the wicked will come to life and be thrown in to the lake of fire (Rev. 20:5, 14), which is hell-fire (gehenna).  The smoke of their torment will go up forever and ever, and they will have no rest, day or night (Rev. 14:11).

If you want to be invited to the wedding banquet, if you want Jesus to say he knows you when he returns (Mat. 25:12, 7:23), if you want to be in the Bride of Christ, if you want to be a part of the true Israel that will have authority over the nations when Christ returns (Rev. 2:26), then you must repent and seek Christ's help to completely overcome all (100%) of the sinful habits in your life.  Because, without holiness no one will see the Lord (Heb. 12:14).

The Resurrection Verses

In support of this quick introduction, consider the following three points of Scripture:

(1) Scripture teaches that at the Great White Throne of Judgment, everyone who is not in the Book of Life is condemned to the lake of fire (Rev. 20:15).  Scripture also teaches that the resurrection is a thousand years prior (Rev. 20:4).

(2) Scripture teaches that “many,” but not all, of the unjust are resurrected right after the great tribulation (Dan. 12:1-3, John 5:25,28-29.)  Both the just and the unjust are resurrected at the same time.  For those who would say that a thousand years is inserted between the resurrection of the just and the unjust, John 5:28 says, "For an hour is coming when all those who are in the tombs will hear his voice."  Also, the timing of Dan 12:1-3 is explicitly tied to the great tribulation.

(3) Daniel 12:1-3 teaches that even the resurrected unjust are in the Book of Life at that time.  They are "delivered" or "escape" from the grave simply because their names are in the Book of Life.  Since the resurrected unjust are in the Book of Life, they certainly have an opportunity for salvation.  As long as their names are still in the Book of Life at the end of the millennium, they will be saved.

Daniel 12:1b-3 ESV  But at that time your people shall be delivered [escape], everyone whose name shall be found written in the book.  (2)  And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.  (3)  And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever.

The Hebrew word used for “delivered” is better translated as “escape.”  Some will argue that Daniel 12:1 says those who are “delivered” or “escape” are delivered from the great tribulation.  Pre-tribulation rapture advocates like to interpret this passage in this way.  However, Scripture teaches that the saints are defeated during the great tribulation (Dan. 7:25, Rev. 13:5-7).  These saints are also in the Book of Life.  

Therefore, Daniel 12:1 cannot be saying that those in the Book of Life are all delivered from the great tribulation.  Those in the Book of Life are “delivered” or “escape” from the grave.  According to the verse, some who escape the grave are raised to everlasting life, while others are raised to shame and contempt. Both groups of people, it would seem, are in the Book of Life.  Both groups escape from the grave.  According to the verse, “many” awake.  Many is not all.  Therefore, not all who are in the grave escape.  What, then, is the criterion given for being raised?  Apparently the issue is not one of being just or unjust.  Those who are in the Book of Life are the ones who escape from the grave, both the just and the unjust.  Those not in the Book of Life do not escape.

John 5:25  Most certainly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live.

Jesus said “my sheep hear my voice” (John 10:27),  But many of Christ’s sheep are still lost (Mat. 10:6, 15:24, Luke 15:4-6).  Only those who hear Christ’s voice from the grave will be raised, according to John 5:25.  However, according to verses 28 and 29, those who hear Christ’s voice include both those who have done good and those who have done evil.  The word “all” in this verse is qualified by verse 25.  Only those who hear who will live.  And only Christ’s sheep will hear his voice.  Some of them have done good, and others have done evil.

John 5:28-29  Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice,  (29)  and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.

In response to people who say that the unjust are not raised until after the millennium, I will point out that each of these verses say this happens at an “hour” that is to come.  This hour should not be stretched into a millennium, or two different hours separated by a millennium.  The unjust who hear Christ’s voice are raised at the start of the millennium along with the righteous.  They then are given the opportunity to accept Christ and to mature in Him during that time.  The righteous, on the other hand, will reign as kings and priests with Christ during the millennium (Rev. 1:6, 2:26-27, 5:10, 20:6).

Those who hear Christ’s voice are Christ’s sheep,  and they alone will be raised from the dead.  But Christ’s sheep remain in two sub-categories.  Those who do good and mature in their relationship with Christ to become like Him will not be judged.  These not only hear Christ’s words, but know the gospel and believe in Him.  They will be resurrected to eternal life and escape judgment.  To see this, look back to verse 24:

John 5:24  "Most certainly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life.

Those who believe and mature in Christ to become like Him do not come into judgment.  They are raised to a resurrection of life, according to verses 28-29.

On the other hand, those who hear Christ’s voice but have not yet believed and matured in Christ are raised to a resurrection of judgment.  This does not mean they are raised to a resurrection of condemnation.  It simply means they are still under judgment.  They have not yet inherited eternal life because they have not yet matured in Christ and become holy.  Death, however, is not the end of the journey.  We can still continue our on our journey of salvation even after the resurrection.

But what about the fact that “all” who are in the tombs will hear Christ’s voice and come out?  How does this reconcile with what Christ said just three verses earlier, that “those who hear will live?”  How is it possible that only those who hear will live, and yet all who are in the tombs will hear and come out?  Verse 25 can be a qualifier for the “all” in verse 28.  In other words, there can be exceptions to any given usage of “all” depending on the context. 

In Scripture, “all” does not have to mean  a complete whole.  There can be exceptions, depending on context.  For example, look at Matthew 10:22, 12:23, 17:11, 2:3-4, 3:4-6, 8:24, and 9:35.

Another possibility is to view the tombs mentioned in this verse as a metaphor for those awaiting the resurrection.  Could it be that those who do not hear Christ’s voice are not metaphorically in their tombs?  To be buried in a tomb was usually an indicator of wealth and status.  The poor were cremated.  This is not to say that only wealthy people will be resurrected.  However, belief in the resurrection was certainly a strong reason that people who could afford burial chose to be buried in tombs.  Many (but not all) in the “dust of the earth” will awake.  Everyone in the metaphorical “tomb” will hear Christ’s voice because they await the resurrection.  Those in the metaphorical tomb are Christ’s sheep.  But not everyone in the “grave” (Hades) will be resurrected.

Putting it all Together

If we interpret John 5:24-29 in light of Daniel 12:1-3, then it all comes together.  Only those in the Book of Life, or Christ’s sheep, are raised.  The Book of Life is simply a list of Christ’s sheep.  But most of these are still lost.  Many of Christ’s sheep were children and infants when they died and did not know or understand the gospel during their lifetime.  But they still hear Christ’s voice. 

They are still Christ’s sheep as long as they are in the Book of Life.  Christ only rejects His sheep if they have hardened their hearts to the point of no longer hearing His voice.  Until then, he still considers them to be His sheep.  They still hear his voice.  Not even death changes this fact.  They will remain in the Book of Life during the millennium.  Many, however, will reject Christ during the millennium, while He reigns as the literal King of the world.  We can see this in Rev 20:7-10 when Satan is released after the thousand years to tempt the nations again, and multitudes march against Christ.

The Rest of the Dead

Revelation 20:4-5 says that the souls of those beheaded for refusing to take the mark of the beast are resurrected.  Nothing is said about those who die in Christ before the great tribulation.  A literal interpretation would say that only those who are missing a head are resurrected at the start of the millennium, and the “rest” of the dead are resurrected at the end of the millennium.  Of course, this interpretation is not in agreement with 1 Thessalonians 4:16-17, which says those who are in Christ are raised before those who are still alive are gathered.

The interpretation of this verse can be difficult.  Pre-millennialists usually interpret this verse to say that all those who are in Christ are resurrected at the start of the millennium, and those not in Christ are resurrected after the millennium.  Even though this verse is difficult to interpret, this interpretation is imposed on the much more simple and precise verses such as Daniel 12:1-3 and John 5:28-29.  The “hour” must either be stretched into a millennium, or the hour must become two separate hours separated by a millennium.

Revelation 20:4-6  I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for a thousand years.  (5)  The rest of the dead didn't live until the thousand years were finished. This is the first resurrection.  (6)  Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.

A much more consistent and reasonable interpretation of these verses would be that the “rest of the dead” are those who take the mark of the beast during the tribulation.  This is in the context of the passage.  John only discusses those who refused the mark.  Therefore, the “rest” are those who take the mark.  They are not resurrected.  They remain dead, and do not “come to life” until the Book of Life is opened and they are thrown into the lake of fire.  During the tribulation, those who harden their hearts and no longer hear Christ’s voice will take the mark of the beast, and thus be willfully and knowingly rejecting Christ.  Their names will be blotted from the Book of Life.  This happens to all the wicked, who harden their hearts and no longer hear Christ’s voice.

Amillennialists believe that the just and the unjust alike are raised simultaneously.  Premillennialists believe that there is a thousand year period between the resurrection and the Great White Throne of Judgment.  Both are correct. However,  Amillennialists are incorrect in their belief that the Great White Throne occurs at the time of the resurrection, and  Premillennialists are incorrect in saying that the unjust are not raised until after the millennium.  There are correct and incorrect beliefs found in both groups.  The truth hides in the middle.

Daniel 12:2  Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

John 5:24-25  "Most certainly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life.  (25)  Most certainly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live.

John 5:28-29  Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice,  (29)  and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.

Acts 24:15  having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.

Hosea 13:12-13 ESV  The iniquity of Ephraim is bound up; his sin is kept in store.  (13)  The pangs of childbirth come for him, but he is an unwise son, for at the right time he does not present himself at the opening of the womb.

	The Wise	The Foolish	The Wicked
Dan 12:2	Awake to everlasting life	Awake to shame and contempt.	Not the many.  Not all are raised.
John 5:24-25	Those who hear and believe	Those who hear but are still lost	Those who do not hear
John 5:28-29	Those who have done good	Those who have done evil	Those who do not hear
Acts 24:15	The Just	The Unjust
Rev 20:4-5	Represented by those beheaded	Those being reigned over during the millennium	The rest of the dead, who take the mark of the beast
Hosea 13:12-13			Represented by Ephraim

A Perfect Plan of Salvation from a Perfect God

Would not a perfect God come up with a perfect plan of salvation?  Romans 2:11 tells us that God does not show favoritism. He loves everyone equally.  Would God allow His one and only Son to die for our sins, and fail to design a way for each and every one of us to benefit from that sacrifice? 

God’s character includes love, justice, and impartiality.  The plan of salvation presented in this book is the only one that shows no partiality.  Some will receive eternal life before others, but this is simply a part of God’s plan.  God uses the first ones saved to bring the good news of salvation to everyone else.  In the scheme of eternity, the order of salvation is not important if all eventually have equal opportunity to hear and accept. God’s perfect plan does not neglect the majority of people who have lived - those who have died without the knowledge of Christ.

Given God’s character of love, justice, and impartiality, is it reasonable to believe that Scripture can be literally and naturally interpreted in the way that is presented in this book, and yet be incorrect?  Is it reasonable to believe an imperfect plan of salvation over a perfect plan of salvation for the sake of traditional interpretation?

Jehovah Witnesses and Mormons (The Church of Jesus Christ of Latter-day Saints) both include systems of salvation that do not include punishment for those who have never heard the gospel of Jesus. It is my belief that this is one of the big draws which those two growing churches have.  Many people who know God’s character have difficulty accepting systems of salvation presented by mainstream denominations.  Mainstream salvation doctrines simply do not fit God’s character.

However, the systems of salvation presented by Jehovah Witnesses and Mormons are also imperfect and show favoritism.  They each offer a greater level of eternal salvation for those who join their church.  Everyone who was born before these churches existed would not have equal opportunity for the same type of salvation.  God’s true perfect plan of salvation shows no favoritism.

A very knowledgeable atheist once told me that if God were to exist, then God would be his worst enemy.  How many people have been deceived about God and avoided churches because of incorrect mainstream doctrinal teachings about salvation?

The Dichotomy of Verses about Salvation

Scripture holds a potentially confusing dichotomy of verses about salvation and entering the kingdom of heaven.  Notice that all the holiness verses are about entering or inheriting the kingdom of heaven.  The salvation verses simply discuss salvation.

Salvation	Inheriting the Kingdom
Romans 10:9 – Confess with our mouth that Jesus is Lord, and believe in our hearts that he was raised from the dead.	Matthew 5:20 – Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Romans 10:13, Joel 2:31-32 – Everyone who calls on the name of the Lord will be saved.	Matthew 5:48 – Be perfect as your heavenly Father is perfect.
Romans 6:23 – The wages of sin is death.  But the gift of God is eternal life.	1 Corinthians 6:9-10 – Neither the greedy nor drunkards nor slanders will inherit the kingdom of God.
Ephesians 2:8-9 – It is by grace that we have been saved, through faith, and this is not from ourselves.  It is a gift from God, not by works, so that no one can boast.	Galatians 5:19-21 – Here Paul includes sexual immorality, impurity, hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy as sins that prevent one from inheriting the kingdom of God.
John 3:16 – Believe on Jesus Christ and you will have eternal life.	Ephesians 5:3-5 – Sexual immorality and all impurity or covetousness has no inheritance in the kingdom of Christ and God.
	Hebrews 12:14 – Without holiness, no one will see the Lord.
John 1:12-13 - But to all who did receive him, who believed in his name, he gave the right to become children of God,  who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.	The seven letters to the seven churches each have a warning, which says, that it’s only those who overcome sin that will inherit the kingdom.  Each letter gives a different description of what it means to inherit the kingdom.
2 Corinthians 5:17 - Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.	Revelation 21:7-8 – Only those who overcome sin will inherit the kingdom of God.
2 Corinthians 5:21 - For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.	1 John 5:18 - Anyone born of God does not continue to sin.
Acts 16:30-31 - Then he brought them out and said, "Sirs, what must I do to be saved?"  And they said, "Believe in the Lord Jesus, and you will be saved.	1 John 3:6‑9 - No one who continues to sin has either seen him or known him.
Matthew 10:32 - So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven.	Matthew 7:21 - Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven.

Is inheriting the kingdom really the same thing as salvation? 

Also consider John 5:28-29, quoted earlier.  How does this verse fit with the doctrine of salvation by grace and through faith alone?  Those who have done good are raised to a resurrection of life.  Those who have done evil are raised to a resurrection of judgment.  If the judgment is condemnation, then how is this any different than salvation by works, or salvation by one’s own merit?  However, under the New Wine System, those who have done evil are still on the path of salvation and are not condemned, but are simply still under judgment.  Those who have done good inherit the kingdom.

Some people have noticed this dichotomy of teaching between Paul’s message of grace and Jesus’ stark message of holiness, which in some places seems even stricter than that of the Pharisees and the teachers of the law. The Sermon on the Mount clearly delivers the Ten Commandments on a deeper level.  We are not to look at a woman in lust. Anger toward our brother is tantamount to murder.  Is the message of Jesus truly a message of salvation by grace?

By reading Scripture from the viewpoint of the ancient Jews, it is possible to rectify the interpretation that causes this dichotomy of verses.  It must understand that salvation is a journey to holiness.  Peter said, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).  In addition, Jesus said, “I am the way, the truth, and the life.  No one comes to the Father except through me” (John 14:6).  The Greek word used for “way” means road.  Salvation is a journey to holiness; a path that we must take.  For some this journey does not end at death, but continues throughout the millennium.

The journey must be the path of Jesus Christ.  The path began with justification (Rom. 5:15-19).  We were justified before we were born, at the cross.  While we were still sinners, Christ died for us (Rom. 5:8).  But this is only the beginning of our journey of salvation.  At some point in our journey we must accept Christ as Savior, believe that He was raised from the dead, and confess with our mouths that Jesus is Lord.  After this the process of sanctification can be continued (1 Thess. 4:3, 5:23, 2 Thess. 2:13, 1 Peter 1:2).

Through the Holy Spirit, we are being conformed into the likeness of Christ (Rom. 8:29-30, Eph. 1:5).  The journey ends with the glorification of our bodies (1 Cor. 15:50).  We were saved (Rom. 8:24), are being saved (1 Cor. 1:18), and will be saved (Rom. 5:10).  Salvation must include justification, sanctification, and finally the glorification of our bodies.  For those who are mature in Christ, the glorification of their bodies will happen when Christ returns.  For many, however, the glorification of their bodies must wait until they are entirely sanctified during the millennium.

The road toward salvation is the maturing process whereby we “work out our salvation with fear and trembling” (Phil 2:12).  But not all who profess Christ appear to take this part of the salvation process seriously.  These are known as carnal Christians.  The word “carnal” comes from the King James Version, especially in 1 Corinthians 3:1.  Modern-day translations render it as fleshly, or worldly.

From  1 Corinthians 2:14 to 3:3, Paul outlines three types of people.  In verse 2:14, Paul speaks of the natural man.  In verse 3:1, Paul speaks of the fleshly, or carnal man.  Thirdly, in verse 2:15, Paul speaks of the spiritual man.  This is the focus of  Paul’s letter to the problem-ridden church at Corinth.  Paul addressed them as carnal Christians.  Still, he makes it clear that they are saved (1 Cor. 1:2 9).

Just how much sanctification is required before we can reach the end of the road to receive glorified bodies?  Do those who die in a carnal state reach the end of the road without traveling over it?  Some would say that the initial justification of Christians is all that matters.  After all, what could possibly be added to the blood of Christ?

Many Protestants of the Reformation, with emphasis on grace, will argue that while Christians should be sanctified, this is not required for salvation.  They claim, “Once saved always saved.”  Some will compromise and say that those who remain in a carnal state were not saved in the first place.  But this is just another way of saying that sanctification is required for salvation.  Scripture clearly indicates that sanctification is required for salvation in the verses preached by Wesleyans and other holiness groups.  Yet Scripture also clearly indicates that salvation was given at the point of justification (the cross).

One major purpose of this book is to show that both sides are true.  The truth hides in the middle.  If we confess with our mouths that Jesus is Lord and believe in our hearts that Jesus rose from the dead, then we will be saved.  This is true even if we continue to live carnal lives.

At the same time one must achieve maturity in Christ and be totally committed to His cause before they can receive glorified bodies and inherit the kingdom of God. There is no “get out of sanctification free” ticket when we die.  Those who are completely committed to Christ’s cause, regardless of the cost, are the elect. They are chosen by God to reign with Christ during the millennium. Those who reign must first become saints. 

The Word “Saint”, as it’s Used in This Book

The Roman Catholic use of the word “saint,” does not include all who will be saved.  It is a special word given to the holiest of Christians.  The concept of saints in this book is more closely aligned to the Catholic definition of the word “saint” than to the Protestant definition, which states that that all who are saved become saints when they first profess faith in Jesus.  The Catholic belief is that saints are special people who become holy and sanctified in this life before they die.

The idea explored in this book is that saints are those who have achieved maturity in Christ.  At the same time, there are still many other Christians who will be saved and resurrected in the millennium.

Paul often used the term “saints” to address the entire church to whom he was writing.  Protestants have used this as an argument against the Catholic use of the term.  In the original Greek language of the New Testament, the word used for “saint” is the same as the word for “Holy Spirit.”  It means “Holy Ones.”  It is translated “saints” when used in the plural noun form, and in a context that speaks of God’s people.  The use of “holy” to refer to God’s people originates in the Old Testament, especially in Psalms and in Daniel.

Everybody in the church is referred to as Christians.  But we know that within individual churches, not everyone is on fire for Christ.  I believe Paul used the word “saint” in a very similar way.  Not everyone in the churches will become a saint.

From a Protestant perspective, the word “saint” is similar to the term “salvation.”  We were saved in the past, are being saved in the present, and will be saved in the future.  We became saints, we are saints, and we will be saints when we have matured in Christ and overcome sin.  Paul was hopeful that all those in his churches would mature in Christ to become saints.  Yet Paul also realized that not everyone will do so before they died.

In this book, I prefer to use the word “saint” in a way similar to the Catholic use of the word.  Saints are those who have matured in Christ and are walking as Jesus walked (1 John 2:6), in a holy manner.  The saints are those who mature in Christ before they die and before Christ’s return.  The saints are “the wise” who will reign with Christ in the millennium.

The Saints Walk as Jesus Walked

Many Christians believe that a higher level of Christianity is attained when one is “sold out” for Christ, or follows Him completely.  Some have associated this attainment with baptism of the Holy Spirit (and, for the record, it does relate to being constantly filled with the Holy Spirit.)  Life must be lived for Christ, no matter the cost.  Those who believe in a higher form of Christianity generally do not say it is a requirement for salvation.  Those within this higher form of Christianity are saints.

What does it mean to “walk as Jesus walked” (1 John 2:6)?  The context of this verse is about living life without sinful habits and  obeying Christ’s commandments.  Obeying Christ’s commandments is the same as working towards God’s purpose in order to overcome sin.  One can’t be present without the other.  Sin has no dominion over those who walk as Jesus walked, and do so with a purpose in life to further the kingdom by doing the commandments Christ has given them.

It’s easy to get excited about walking completely in God’s purpose for our lives, yet this doesn’t seem to fit within traditional doctrines of salvation.  Therefore after some time, we have tendency to lessen its importance.  The burdens of life tend to overshadow our zeal for ministry.  It is a good thing, but works of ministry are not specifically required for salvation.  When temptation is at its greatest it can be easy to reason that believers are destined to go to heaven, regardless of sanctification.  Immature Christians might even yield to temptations of sin, thinking that God’s purposes can wait.

If God really has a purpose for each of us, and it really is God’s intention that we grow to the point of centering our lives solely around this purpose, then why would He settle for anything less? God will have His way in our lives one way or another unless we harden our hearts so that we no longer hear His voice.

In most Protestant interpretations of salvation there are two types of people: those saved and those not saved.  The New Wine System, however, presents three types of people: the wise, the foolish, and the wicked.  If one really believes in a higher level of Christianity, then a system of theology with three types of people would seem to be the only system that works.  The wise (saints) are those who walk as Jesus walked.  The wicked have hardened their hearts and no longer hear Christ’s voice.  The foolish have not yet decided which way to go.

The New Wine System	This Age	The Age to Come
The Wise Saints	Walk as Jesus Walked, with [Agape] Love for Christ	The wise will be kings and priests, literally ruling with Christ Jesus as He is literally the King of Kings and the Lord of Lords for the entire world; a one-world government.
The Foolish	Still live for self.  They are, however, still saved and will be resurrected.	The foolish will be taught and encouraged, by the wise, to give up living for self and to live for Christ Jesus alone.  This is walking as Jesus walked.
The Wicked	Have hardened their hearts and no longer hear Christ’s voice.	Some will reject this teaching, and will not be willing walk as Jesus walked when Jesus is the King of Kings

“Whoever claims to live in him must walk as Jesus did” (1 John 2:6).

What do you think about when your mind is free to wander?  This is a good indicator of what your interests are.  If your thoughts don’t often turn to furthering the kingdom, then you are probably not walking as Jesus walked.

How do you spend most of your free time?  Is it watching TV, movies, or sports?  If you don’t have some project to further the kingdom, then you are probably not walking as Jesus walked.

Does your prayer life include a balanced amount of time asking God what you can do for the kingdom?  Do you pray for open doors to the Father’s desired purpose for your own life?  If not, you are probably not walking as Jesus walked.

These points are not meant to be condemning in nature.  The bottom line is that Christ really must be the first and the only really important thing in your life.  The importance of Christ in your life must even outshine that of your family (Matthew 12:46-50, Mark 3:31-35).

Ancient Jewish Thought

Ancient Jews understood the coming of the Messiah to be the start of a new age, with Israel bringing salvation to the world as a result of their rule (Isaiah 66:16‑21).  Righteousness will emanate to all the nations when Israel rules over them (Zech. 14:13-19).  The coming of the Messiah was not considered to be the final judgment for everyone.  With the resurrection at the start of the Messianic age, as the Pharisees believed, death would not be the final judgment.  The resurrection would merely be a continuation of the journey toward holiness.

Since the time of Augustine, the Catholic Church’s position on this subject has been to reject millennialism. Martin Luther was an admirer of Augustine, and so the Protestants also rejected millennialism.  The Anabaptists were persecuted and put to death for their millennial beliefs.  It’s not surprising that traditional doctrines of salvation have not included a millennial reign.  The Day of Judgment, and consequently the end of the world, were believed to occur when Christ returns.

But this view about the coming of the Messiah does not fit ancient Jewish thought.  The Messianic reign was to be a time when Israel would rule the world, and thus the gospel would go out into the entire world as a result of that reign.  The kingdom of heaven, interpreted in the manner of the New Testament Jews, is the same as the Messianic reign.  What they didn’t understand was that Christ was to come twice.  The current Messianic reign in our hearts is only a partial fulfillment.

This delay in the literal kingdom does not change its purpose.  It is still a time for the Messiah to reign so that God’s salvation can be spread across the entire world, even after the resurrection.  During the literal reign of Christ, this gospel-spreading purpose of the kingdom is fulfilled to a much greater extent than it is currently during its partial fulfillment.

The ancient Jews did not understand the need for the Messiah to die as the ultimate sacrifice for their sins.  They thought the kingdom of God was going to appear at once (Luke 19:11-27).  Secondly, they did not realize that Gentiles would be included in Israel (Acts 10:45), or that being a descendant of Abraham did not guarantee citizenship in the true Israel that will rule the nations (Rom 9:7-8). Sin must first be overcome to obtain holiness, through the sanctification of the Holy Spirit, before one can rule the nations with Christ (Rev 2:26-27).

Righteous Gentiles

Ancient Jews believed that they were God’s chosen people, and that they alone had the covenant relationship with God that made Israel a chosen nation.  Does this mean that ancient Jews considered all Gentiles to be predestined for God’s wrath simply because they were born as Gentiles?  Perhaps some Jews believed this.  But many first-century Jews believed that Gentiles could achieve righteousness before God without converting to Judaism.

In the IVP Bible Background Commentary: New Testament by Craig S. Keener, pg 544, in the section about Eph. 2:11-13, Keener writes:

In ancient Jewish beliefs, non-Jews could never participate in the fullness of the covenant without circumcision, although they could be saved by keeping some basic commandments.  To be circumcised was to be grafted into the community of Israel, to become part of God’s covenant people.

In his book Paul and the Gentiles: Remapping the Apostle’s Convictional Word, (pages 68-69), Terence L. Donaldson writes:

Third, one can cite the stance taken by Ananias in the process leading to the conversion of King Izates of Adiabene, as recounted by Josephus in Ant. 20.34-48.  What is of interest here is the argument put forward by Ananias in an attempt to dissuade Izates from undergoing circumcision: … It is better to conclude that Ananias is counseling Izates to remain in the state he was prior to his awareness of his mother’s conversion, namely, as one who worshiped God … but had not yet become a “confirmed Jew” … through full circumcision…

Other pieces of evidence could be adduced in support: the acceptance of sacrifices by and for Gentiles at the temple; the recognition of the legitimacy of Gentile altars to God apart from the temple; the reference to the salvation of the “righteous from among the nations” in T. Naph. 8.3; texts describing Israel as a priest among the nations (priests occupying a distinct status and bound by more stringent legislation than the remainder of the people).  But what has been presented is sufficient, I believe, to establish the point: in the first century there were segments of Judaism that saw the Torah as God’s special gift to Israel; the Gentiles, bound by a lesser set of requirements, could attain righteousness without having to become full converts to Judaism.

3.5 Eschatological Pilgrims

As is true of most aspects of Second Temple Judaism, a survey of Jewish attitudes toward Gentiles is not complete without a consideration of the eschatological future.  Indeed, in what has come to be known as the “eschatological pilgrimage of the nations,” we encounter one of the most distinctive of the Jewish patterns of universalism.

The various attitudes toward Gentiles in the present, as surveyed above, generally carry with them implications for the eschatological future.  If Gentiles are forever outside the covenant and fit only for destruction (Jub. 15.26), for instance, then destruction is what awaits them at the eschaton.  Alternately, in the case of proselytism, while there is no clear statement to the effect, it seems reasonable to believe that for at least some within Judaism, proselytism is an option limited to this age: those who fail to become proselytes in this age will have no share in the age to come.  Others, as we have seen, believe that there are “righteous Gentiles” who will have a share in the age to come; the wicked, correspondingly, will not.

(Underline emphasis mine.)

No doubt many first-century Jews believed in the existence of a middle-group of “righteous Gentiles” who are righteous before God, yet not a part of God’s chosen people.  These Jews would have believed that the “righteous Gentiles” would be resurrected to share in the Messianic age to come. It is not difficult to believe that Saul (later named Paul) had a heart for Gentiles.  After his conversion, he devoted himself to bringing the gospel to the Gentiles.  The following verses strongly suggest that Paul believed in “righteous Gentiles:”

Romans 2:12-16 ESV  For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.  (13)  For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.  (14)  For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law.  (15)  They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them  (16)  on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

No doubt all the Jews, including Paul, were surprised that Gentiles could receive the Holy Spirit and be a part of Israel.  Paul was probably initially surprised that Gentiles could be chosen by God to be a part of God’s elect.  But after gaining an understanding this truth, Paul preached that there is no difference between Jew and Gentile.  Both can be a part of true Israel.

Does this paradigm shift of Gentiles included among Israel remove the concept of the middle-group of “righteous Gentiles?”  Does this shift in thinking require that there be no middle group?  No, because Paul himself spoke of both carnal and spiritual Christians, saying that both are saved.  Interpreting Romans 2:12-16 in the context of Paul’s culture would mean that he also believed in three types of people.

Scripture was written mostly by Jews.  Paul was Jewish.  Scripture must be interpreted in the context of first-century Jewish beliefs and culture.  One should not say that interpreting Scripture to mean there are three types of people is simply reading extra meaning into the verses.  It is just the opposite:  we should not be influenced by our own traditions, which say that everybody goes to either heaven or hell as soon as they die.  This is something that the Jews simply did not believe.

We should also accept the fact that Paul’s training and traditions included the middle group known as “righteous Gentiles.”  Therefore, we cannot simply assume that when Paul used the phrase “inherit the kingdom,” that he was strictly referring to salvation, and was not talking about a three-type system.

We must use Scripture alone to build our theology.  We must guard against the assumptions of traditional church beliefs and our tendency to force Paul’s words into our traditional two-type system when Paul himself would have grown up in the traditions of a three-type system.

Election vs. Free-Will Solved

The New Wine System presents three types of people: “The Wise,” corresponding to Israel; “The Foolish,” corresponding to righteous Gentiles; and “The Wicked,” who are just wicked.

When ancient Jewish eschatology is applied to the Church, all Old Testament Scripture is fulfilled in the Church.  Just as Israel is God’s chosen people, the Church is the elect.  There is no difference between Jew and Gentile (Romans 10:12).  There is no difference between the Church and Israel.  The Church is comprised of those chosen by God to be drawn into a mature relationship with Jesus Christ before either death or Christ’s return.  The foolish middle group represents the nations of the earth.  They can still be saved.  Everyone has the free-will opportunity to accept or reject Christ.

Therefore, there is no paradox between election and free-will.  It is not two sides of the same coin, or parallel lines that only intersect in some far distance place.  One cannot say that election and free-will are both true, but that it cannot be understood. This concept is simple when it is understood there are three types of people in the grave.

Christian Universalist Verses Solved

Christian Universalism says that all people will eventually go to heaven.  Universalists have a series of verses that they interpret to mean that everyone will receive eternal life.  Many theologians would simply say these are difficult verses, and would in some cases try to explain that they don’t really say what they seem to be saying.

Under the New Wine System, however, there are no difficult verses in Scripture.  All verses are easily understood.  To this end, let’s take a look at several of the Universalists verses which they interpret to mean that all people will be eternally saved.  Then, we will look at them from the perspective of the New Wine System.

1 Corinthians 15:22 ESV  For as in Adam all die, so also in Christ shall all be made alive. 

This verse draws an undeniable parallelism.  All who die because of Adam’s sin are made alive because of Christ.  This verse does not impose any conditions upon those who are made alive. There is no conditional limitation to those who accept Christ as Savior.  If someone has died in Adam, then they will be made alive in Christ.  Since everyone has died in Adam, all people are made alive in Christ.

Some have interpreted this verse to say that “All in Christ will be made alive.” That is not what the verse says.  None of the translations render it this way. It says, “In Christ shall all be made alive.”`

Others have said that some are made alive for judgment.  Nothing in the context of the passage indicates judgment.  The context of the passage is the resurrection.  Paul gives hope for the resurrection using the argument of Christ’s resurrection.  Because of Christ’s resurrection, “all shall be made alive.”  Why would people need to be made alive “in Christ” in order to be condemned?  Being made alive “in Christ” strongly implies that their sins are forgiven.

1 Timothy 4:10 ESV  For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

This verse portrays Christ as the Savior of all people.  There is a special emphasis on those who believe, making it hard to place an unstated condition of belief on the salvation of all people.

It would be like saying, “All children cry, especially those who are hungry.”  Could one take this statement and conclude that only hungry children cry, and that children who are not hungry do not cry?  Likewise, one would not be able to conclude from this verse that only those who believe are saved.  Christ is the Savior of all people.

1 John 2:2 ESV  He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

This verse is another case where it is difficult to put qualifications on Christ as the propitiation for the sins of the whole world.  If Christ is the propitiation for only the sins of those who believe, then why does this verse add a propitiation for everyone else’s sins?

What do traditional theologians say when refuting Universalism?  A good example comes from Dr. Robert A. Morey.  In his book, Death and the Afterlife, Dr. Morey has a chapter regarding Universalism.  I will not go through all the different arguments Dr. Morey made, because I would agree with many since I am not a Universalist.  However, I was interested in Dr. Morey’s thoughts about verses like these.  On page 243, Dr. Morey writes:

Second, there are passages where the Universalist interpretation depends solely on the simplistic and naïve assumption that the biblical words “all” and “world” mean every human being who ever lived  or shall ever live (John 1:29, 12:32; etc.)

What Universalists fail to observe is that biblical words should be interpreted in terms of how they are used.  Once it is admitted that the words “all” and “world” are used in passages where they cannot mean all of humanity, the simplistic assumption of the Universalist must be rejected.

A few paragraphs later, Dr. Morey lists several verses that clearly show that the words “all” and “world” do not refer to every individual.  The verses he lists for “world” are Luke 2:2, John 1:10, 7:4, 15:18, 17:9, 1 John 2:15, and 1 John 5:19.  The verses he lists for “all” are Matt. 3:5,6, Mark 1:5, and John 3:26.  The best example is found Matt. 10:22 where Jesus said that we will be hated by all men because of Him.  Clearly there are some exceptions.

Dr. Morey makes some good points concerning Universalists.  The Universalists claim that all will be saved, without exception.  For the New Wine System, however, a few exceptions only supports the system.  There have been some who have hardened their hearts and no longer hear Christ’s voice (Heb. 3:7, 15, 4:7).  These will not be resurrected, and are unstated exceptions to the concepts taught in these verses.

Do traditional theologians really try to explain these verses by simply by saying that the terms “world” and “all” do not include every last person?  If this is the case, then these verses would have to mean that most people will be saved.  The same traditional theologians, when asked, say the narrow gate is the gate of salvation, and few people can find it.  How can only a few find the narrow gate of salvation, and yet nearly all be saved?  (The narrow gate is that of the elect. This is not to say that only a few will be saved.)  The New Wine System provides the answers that traditional theology can only chalk up to “difficult verses.”

According to the New Wine System, almost everyone is still on the journey of salvation.  While we were still sinners, Christ died for us (Rom. 5:8).  When we are born into this world as infants, we belong to Christ. We are already His sheep and are already justified by His blood.  We are already on the road towards salvation, even if we do not yet acknowledge Christ as our Savior.

God is actively at work within the hearts of all people, preparing them for the time when He will make Himself known.  At some point in this journey, the Father draws all people to Himself (John 12:32).  All people hear his voice.  This could happen before or after the resurrection.  If, however, our hearts are hardened to the point of no longer hearing his voice, we forfeit our salvation.

Those who harden their hearts will be tormented day and night, forever and ever (Rev. 14:9-11).   Rejection of a missionary or a witness, however, is not the same as hardening one’s heart. It is the rejection of Christ’s voice that is unpardonable.  This verse in Hebrews says it all:

Hebrews 3:7-11 ESV Therefore, as the Holy Spirit says, "Today, if you hear his voice,  (8)  do not harden your hearts as in the rebellion, on the day of testing in the wilderness,  (9)  where your fathers put me to the test and saw my works for forty years.  (10)  Therefore I was provoked with that generation, and said, 'They always go astray in their heart; they have not known my ways.'  (11)  As I swore in my wrath, 'They shall not enter my rest.'"

Let’s take another look at three verses commonly used (among many others) by Christian Universalists to argue their beliefs.

1 Corinthians 15:22 ESV  For as in Adam all die, so also in Christ shall all be made alive. 

All will be made alive because of the blood of Christ.  This verse refers to the resurrection.  The context of the entire chapter is about the resurrection.  To be made alive, in this context, is to be resurrected.  Unless one no longer hears Christ’s voice, they will be resurrected.  However, one cannot receive eternal life without first maturing in Christ to overcome sin.

1 Timothy 4:10 ESV  For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

Christ died for all people.  Everyone’s sins are forgiven, so Christ is the Savior of all people.  But there is a special class of people who, through faith in Jesus Christ, overcome sin during this present age.  This is the Bride, and will reign with Christ when He returns.

1 John 2:2 ESV  He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

Again, there is a special class of people who overcome sin through belief in Jesus during this present age.  But each and every person who has ever lived, past or present, has been forgiven for their sins and justified. To be entirely sanctified (1 Thess. 5:23) one must follow Jesus.  Eventually all people are presented with the opportunity to overcome sin by faith in Christ and to reconcile with the Father, and will either accept or reject this.  In the age to come, everyone will know about the King of Kings, because Christ will rule the world.

There are many other verses which are incorrectly used by Christian Universalists to say that no one will receive eternal punishment.  The New Wine System can be similarly applied to all of them.  There are no difficult verses when they are read in light of the New Wine System.  To see more of these verses, refer to Chapter 4, “Problems Solved by the New Wine System.”

Salvation is a Journey

We have just taken a look at several salvation verses that are avoided by traditional theologians because of their universal aspects.  Now we will read a more traditional salvation verse.  Do traditional salvation verses cause problems for the New Wine System?  Not if salvation is viewed as a journey.  The most famous is John 3:16.

John 3:16  For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.

Only the wise will receive eternal life.  The foolish will be raised when Christ returns as well, but not to eternal life.  There is still the “second death” as spoken of in Revelation 2:11, 20:6, 20:14, and 21:8.  For more information about this verse, refer to Chapter 4, “Problems Solved by the New Wine System,” in the section titled, “A Close Look at John 3:16, in Context.”

Salvation must be understood as a journey.  Jesus is the way, the truth, and the life (John 14:6).  The Greek word translated “way” means “road.”

The pastor of the Vineyard church I attend said that he could not pinpoint a specific date on which he was saved, but he is sure that he is saved now. He believes that at some point in his past his faith matured enough that God considered him to be saved. He also believes that if he had died before that point, he would have gone to hell. Now, however, he is destined to go to heaven. From his perspective, he just gradually grew to know and believe in Christ more and more.

A conclusion that can be reached from his account is that at some point as a child he reached an age of accountability.  If he had died before that point, he would have gone to heaven. After reaching that point, he would have been destined for hell, but at some later point in his life, he switch back to being destined for heaven again.

God’s plan of salvation is not so complicated.  Christ died for all of us.  God loves the entire world, so salvation is a free gift that Christ offers to everyone.  Salvation is a journey towards holiness.  However, those who reject this free gift and refuse a relationship with Christ to become holy as He is holy, at some point, forfeit their salvation.

The Millennium as an Alternative to Purgatory

According to the New Wine System, those who die without spiritual maturity can continue their sanctification during the Messianic age.  Those who still have sinful habits can overcome them in the millennium.  Some view this as a type of purgatory.  It does solve the same problem that purgatory was intended to answer.  Catholics saw this dichotomy within Scripture and reasoned that only the most holy people, or saints, went straight to heaven.  Everyone else would have to be punished in purgatory for his or her sins.

Purgatory, however, is not found in Scripture.  But the millennium is Scriptural.  Augustine and the Catholics assumed a purgatory, possibly due to the fact that Augustine had eliminated the millennial earthly reign of Christ.  This elimination of the millennium forced Catholic scholars to view death as the end of salvation’s journey, similar to Greek thinking.  Purgatory was necessary to resolve this dichotomy of Scripture verses about salvation.

The millennial reign of Christ is not a time of punishment.  Unlike purgatory, sanctification during the millennial reign of Christ maintains the full atonement for sin as a free gift.  The millennial reign of Christ will be a much better life than our current lives under the reign of Satan and the rule of sinful men.  The purpose of purgatory is for the punishment of sins.  The purpose of the millennium is to give everyone the opportunity to overcome sin through sanctification by the Holy Spirit.  Those who have not yet overcome sin will be resurrected, but not into spiritual bodies.  The saints will rule over them as priests and kings, having already received their spiritual bodies.

Revelation 2:26-27   He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations.  (27)   He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father:

Verse 27 is a quote of Psalm 2:9, which refers to Christ’s reign.

Psalms 2:7b-10  "You are my son. Today I have become your father.  (8)  Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession.  (9)  You shall break them with a rod of iron. You shall dash them in pieces like a potter's vessel."  (10)  Now therefore be wise, you kings. Be instructed, you judges of the earth.

The Greek word for “rule” in Revelation 2:27 means “shepherd.”  Christ does not destroy the nations he rules, but is their shepherd.  Those who overcome sin are saints and will reign with Christ as priests and kings. The people of the nations are those who will not as yet have overcome sin through a relationship with Christ.

These saints are not the canonized saints of the Catholic Church.  These saints are all who will have matured in Christ before they die.  God has his own list of saints.  However, most canonized saints are probably real saints on God’s list of saints.  Also there are, without doubt, many Protestant saints as well.  Only God has the real list.

God’s desire is for us to overcome sin and be adopted as sons along with Christ.  We will be “God's children, since [we] are children of the resurrection” (Luke 20:36).  The true Church is the true Israel.  Those who are truly saints are the true Israel.  We must first become mature in Christ, walking as Jesus walked (1 John 2:6), before receiving glorified bodies in the true Israel of the millennium.

What Does it Mean to be Sold Out for Christ?

During the Lord’s Supper the evening before the crucifixion, Jesus went around the room and washed the disciples’ feet.  This made Peter very reluctant to have his Lord wash is feet.

John 13:6-10  Then he came to Simon Peter. He said to him, "Lord, do you wash my feet?"  (7)  Jesus answered him, "You don't know what I am doing now, but you will understand later."  (8)  Peter said to him, "You will never wash my feet!" Jesus answered him, "If I don't wash you, you have no part with me."  (9)  Simon Peter said to him, "Lord, not my feet only, but also my hands and my head!"  (10)  Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you."

Jesus was teaching Peter and the other disciples a lesson that they would not understand until after the resurrection. Why was this lesson so important that Peter could not be a true disciple of Jesus unless he learned it?  How many people today have also not learned this lesson or taken it to heart, yet consider themselves disciples of Jesus?

There are two types of resurrections.  We can be resurrected with fleshly bodies to live within the kingdom, or we can be resurrected with glorified spiritual bodies to inherit the kingdom.  What are the requirements to be resurrected with a glorified spiritual body?  What does it take to inherit the kingdom?

Salvation is a free gift, received by grace alone.  It is possible for people to be saved from death, which is to be resurrected to see the kingdom as a free gift.  But then there is the possibility of a second death (Rev. 20:6, 20:14, 21:8).  Those who inherit the kingdom, however, also inherit eternal life.  They have worked to overcome sin, and do not experience a second death (Rev. 2:11).

Salvation is a free gift, but work is required to inherit the kingdom.  The lesson that Peter and the disciples are about to learn in this passage in John is the difference between resurrection with a mortal body, and  resurrection to inherit the kingdom and eternal life.

John 13:12-17  So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you?  (13)  You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am.  (14)  If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet.  (15)  For I have given you an example, that you also should do as I have done to you.  (16)  Most certainly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him.  (17)  If you know these things, blessed are you if you do them.

The deciding factor between resurrection with a spiritual body and resurrection with a natural body is one’s maturity in Christ.  We must walk as Jesus walked (1 John 2:6). In the kingdom of heaven, the last shall be first, and the first shall be last (Mat. 19:29-30, 20:16).

Mark 9:35  He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all."

The wise are servants.  Those who will reign as kings and priests in the age to come must first develop a servant’s heart in this age.  Being a minister for Christ is not about building big churches.  It’s about loving others and reflecting that love in one’s actions.  Jesus continues teaching at the Last Supper:

John 13:34-35  A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another.  (35)  By this everyone will know that you are my disciples, if you have love for one another."

Notice the condition given in order to become Christ’s disciple.  We must love one another.  Christians can easily become caught up in the things of this world, and their love grows cold.  They are still saved in spite of this.  But without the supernatural love from Christ being carried out in their life, they won’t be resurrected as one of Christ’s disciples.

Did Peter possess the love for Christ that is necessary to be one of Christ’s disciples at this time?

John 13:37-38  Peter said to him, "Lord, why can't I follow you now? I will lay down my life for you."  (38)  Jesus answered him, "Will you lay down your life for me? Most certainly I tell you, the rooster won't crow until you have denied me three times.

Peter believed that he loved Christ enough to die for him.  But as we find out later, Peter had not yet developed the maturity in Christ necessary to become a disciple and a leader.  Everyone who is to be a priest and king in the millennium must possess the maturity and love of Christ in order to be one of Christ’s leaders.  To be resurrected with a spiritual body, we must be willing and ready to die for Christ.

Matthew 10:37-39   He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me.  (38)   He who doesn't take his cross and follow after me, isn't worthy of me.  (39)   He who seeks his life will lose it; and he who loses his life for my sake will find it.

Peter believed he was ready to die for Christ, but Jesus knew that Peter was not yet ready to sacrifice his life.  Of course later we find that Peter, when put to the test, denied that he even knew Jesus.

This failure really tore at Peter’s heart. The next time he was in Jesus’ presence was after the resurrection. At their next meeting Jesus asked Peter three times, “Do you love me?”  Let’s take a closer look at this discourse.

In ancient Greek, there are three different words for ‘love.’  Agape love is unconditional love.  Philos love is brotherly love.  When Jesus asked Peter, “Do you love me,” these two types of love were being used in the conversation.  In this translation, "affection" is used for philos love and "love" for agape love.  With this distinction being made in this translation, you can get the idea of what was really being said.

John 21:14-17  This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead.  (15)  So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?" He said to him, "Yes, Lord; you know that I have affection for you." He said to him, "Feed my lambs."  (16)  He said to him again a second time, "Simon, son of Jonah, do you love me?" He said to him, "Yes, Lord; you know that I have affection for you." He said to him, "Tend my sheep."  (17)  He said to him the third time, "Simon, son of Jonah, do you have affection for me?" Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you." Jesus said to him, "Feed my sheep.

Peter knew that he had failed the test.  He had denied Christ because he was afraid for his life.  To Peter’s credit, he displayed honesty in this conversation with Christ. His love for Jesus was not unconditional, and this realization pained him greatly. Peter’s grief over Jesus’ repetition of this question was a completely different type of emotion than it would appear to be when read in a translation without the two different types of love.  (Most translations do not make this distinction.)  Peter was honest in his statement, “Lord, you know everything,” and about his lack of love.

Was Jesus chastising Peter for his lack of love?  No, Jesus was gently redeeming Peter, and revealing the way to bring his love from philos "affection" to agape love.

The way to increase our love for God is to increase our love for our neighbor.  When Christ said, “feed my sheep,” he was not talking about Peter becoming the pastor of his church. He wanted Peter to adopt a servant’s heart toward anyone in need.  “Feed my sheep” was a command to exercise the Spiritual gifts that God has given us in love for one another.  As our love for Christ increases, our love for our neighbor increases.  Consequently, as our love for our neighbor increases, our love for Christ increases. 

In the very next verse, Jesus tells Peter that in the future he will love Christ unconditionally, and was going to die for Him in his old age.  Normally this is not something that would brighten one’s day.  But in Peter’s case, it was exactly what he needed to hear.

John 21:18-19  Most certainly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go."  (19)  Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me."

This is an example of a servant’s heart, and shows the way to be a true disciple of Christ. No man is greater than his master.  Because Christ had only a servant’s heart, His true disciples must only have a servant’s heart. This love requires total devotion to Christ no matter the cost, even if it requires sacrificing one’s life.

This, then, is the difference between resurrection with a natural body, and resurrection with a spiritual body.  This is the difference between seeing the kingdom of heaven, and inheriting the kingdom.  This is the difference between being wise in Christ, and displaying foolishness toward Christ’s teachings.  As Christ has said in many different ways, without [agape] love, one cannot be His disciple.

The Watering Down of Christ’s Teaching

Unless Jesus washed Peter’s feet, he would not let Peter be a disciple.  In other words, unless we live out love for Christ, instead of just affection, we cannot be Christ’s disciple.

Under the traditional duel system of being on a journey to either heaven or hell, Christians tend to believe that Christ would not be so strict.  This level of total commitment is not applied as a requirement for being a disciple. 

Surely if we believe in Christ and profess him as our Lord and Savior, then we are saved.  If we are saved, then we are going to heaven.  Yes, the Christian would acknowledge that Christ would like us to be sold out for Him.  But busying ourselves with the things of this world, such as making a living, does not send one to hell. So they are destined for heaven, right?  Going to heaven is all that really matters, according to this belief.  This is the obvious conclusion when one is taught the two-type system of heaven and hell.

However, under the three-type system of the wise, the foolish, and the wicked, the serious nature of Christ’s teaching comes forth.  We want to be counted among the wise group, not the foolish group. 

One may say, “I’m not wise.  I’m not a teacher.  I’m not a preacher.  Just let me stay in the comfortable foolish group.”  The wise group is wise in Christ.  The term “wise” does not refer to personal wisdom.  This wisdom is found through living out Christ’s wise teachings, thus qualifying us to lead others.  In the age to come, only those who do not seek power for themselves will be given the power to rule.  The person who does not claim wisdom is the type of person Christ really needs to further His kingdom.  The meek shall inherit the earth.

How Does All This Affect Missions?

Some would ask, “If people can still profess faith in Christ as Savior after the resurrection, then is witnessing and mission work really necessary?”  Most definitely, the answer is yes.  The basic gospel message of faith in Jesus Christ for salvation has not changed.  Everyone needs to ask Jesus to forgive them of their sins and take control of their lives.  The sooner one falls in love with Jesus, the better off they will be.

Before Christ returns and the millennium comes, the antichrist will rule the entire world.  He will require everyone to take the mark of the beast, leading those who do to eternal damnation.  There will be no resurrection for those who take the mark of the beast.  Jesus said:

Matthew 24:12-13 NIV  Because of the increase of wickedness, the love of most will grow cold, (13)  but he who stands firm to the end will be saved.

During this time of the end, people will be under enormous pressure to place their allegiance in the one-world government of the antichrist and deny Christ.  Christians who are able to stand firm to the end will be saved.  The Holy Spirit is necessary for this to occur. Consequently, the need of missions is greater today than any other time in history.  Those who take the mark will be punished in hell, or the lake of fire, forever.

Also, the purpose of this present age is to establish the elect, who will rule as priests and kings in the millennium.  Christ will only return when the elect from every nation, tribe, people, and language, have matured in Christ enough to reign in Christ’s kingdom.  The gospel must be spread to every nation before the end can come (Mat. 24:14).

Profess Your Faith in Jesus Christ Now

Have you professed your personal faith in Jesus Christ?  Jesus is the only way to eternal life.  People who die having neither heard nor understood about Christ are not spending eternity in hell.  They will have a chance to begin their journey when Christ returns.  But if you have not done so, you should immediately.  The more you resist Christ’s calling, the more likely it is that you will reach a personal knowledge and understanding about Christ, and your rejection will condemn you to eternal punishment.

 

Philip Brown
www.newwine.org