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Problems with Christian Universalism |
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Unitarian Universalism can mean that all religions are acceptable to God and they can provide different ways to God. Or it can mean that religion is not necessary. Christian Universalism is different. Christian universalism says the only way to God is through Jesus Christ, and that there is no other name by which a person can be saved. However, Christian Universalism says that eventually all people will be saved through Jesus Christ. This article addresses the problems with Christian Universalism only. Often, Universalists deny the existence of hell. However, they generally do believe there can be a separation and/or punishment, for some period of time, for those who die without accepting Jesus Christ as their Savior. They believe eventually each and every person will repent of their sins, accept Christ as Savior, and will go to heaven. The Universalist recognizes that no one can come to the Father unless the Father draws him (John 6:44). This draw is considered by many Universalists to be irresistible. For many, this occurs some time after they have died. Other Universalists simply reason that nobody will refuse salvation when it’s offered the other side of the grave. The Universalist believes that it is God’s desire and will for everyone to be saved (Titus 2:4). The Universalist believes that God is foremost a God of love and mercy, and God will not fail to perfectly carry out His desire that everyone be saved. It may surprise some to know that Universalists have some very strong Scriptural arguments. Christian Universalism cannot simply be associated with liberalism or the denial of the inerrancy of Scripture. In this article, we will look at these Scriptural arguments. Then we will see why these very good arguments do not require us to conclude that all people will be saved. Also, there is the issue of hell itself. If there is a punishment for the wicked, and if the wicked will eventually be saved, then the punishment cannot be eternal. Thus, Scriptural arguments about eternity will be examined. The Greek words involved will be discussed with emphasis on whether or not the punishment is eternal. Verses for Everyone Being Saved There are quite a few verses that can be interpreted as saying that everyone will be saved. Many of these verses do not have good explanations within the framework of t raditional Calvinist or Arminian thinking. These are all verses that would be used by Universalists. Let’s take a look at them:
The traditional Arminian would probably simply say that not all men would choose to accept this drawing. The traditional Calvinist, however, might have more problems with this verse (above) because the Calvinist says that God’s draw is irresistible. John 6:44 says no one can come to Christ unless the Father draws him. This verse is often used by Calvinist in the doctrine of irresistible grace. John 12:32 (above) uses the same Greek word for draw. Universalists apply the Calvinist argument to this verse as well, saying that irresistible grace will someday apply to all people, many of them after the grave.
In this verse (above), there is an undeniable parallelism between the all of those consigned to disobedience, and the all for whom God has mercy. If God has mercy on everybody, then would not everybody be saved? The Arminian would again say that God has mercy, but that not all would accept God’s mercy. But one can easily argue the case that God would show mercy on all by drawing all to Himself. Otherwise, how would it be mercy? How is it mercy for God to consign anyone to disobedience if they are not then drawn to God? This verse (above) also draws an undeniable parallelism. All those who die because of Adam are made alive because of Christ. This verse does not have a conditional upon those who are made alive. The verse has no conditional limitation to those who accept Christ as Savior. If you have died in Adam, then you will be made alive. And all have died in Adam. This verse (above) is in the context of the resurrection. Therefore, some could argue it’s saying that all are resurrected. The wicked would be resurrected to judgment and then condemned. But such an interpretation seems to be a stretch of what’s being said. What good is it to be made alive in order to spend eternity in hell? And why would the blood of Christ be a necessary provision in order to make someone alive that is to then immediately spend eternity in hell? This verse (above) is one of the very strong Universalist verses. The traditional Calvinist and Arminian systems do not seem to fit with this verse (above).
Again we have a parallelism between God’s desire for all people to be saved, and the fact that Christ is a ransom for all. This verse (above) does not fit well at all with the Calvinist system of limited atonement. However, the Arminian could argue that the ransom was paid for everybody, but that only those who accept Christ are actually credited with the ransom. Yet the Universalist could easily argue that if the wicked were actually ransomed, in the context of this verse, why would faith in Christ become an unstated requirement?
The same letter to Timothy has this second very interesting verse (above). Christ is the Savior of all people. And then there is special emphasis placed on those who believe. This special emphasis on those who believe makes it hard to place an unstated condition on the salvation of all people. This verse (above) is a very strong verse for the Universalist.
This verse (above) is another case where it is difficult to put qualifications on Christ being 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 to it a propitiation for the sins of everyone else?
Christ tasted death for everyone. This was done by the grace of God. Does not this mean that God’s grace is extended to everyone?
This next verse will give us a clue as to what is really going on with all these verses, and why not everyone will have eternal life:
This verse has a similar parallelism. First we have the condemnation for all men because of one act by Adam. Then we have the justification for all men because of one act by Christ. It would be difficult to argue that not all men are justified by Christ’s crucifixion. The very next sentence has a similar parallelism. However this time, it’s not all men. It’s simply the many who are made righteous. The first parallelism tells us that all are justified, and the second parallelism tells us that many (but not all) are made righteous. This is the key point. This point shows us the problem that Universalists have in asserting all people will be saved. All are justified; but not all people are made righteous. Protestant Calvinists, Arminians, and Universalists have all made the same incorrect assumption in their logic. It’s been assumed that when one first accepts Jesus Christ as Savior, they are then saved (past tense) at that point in time. However, salvation does not happen at one point in time. Salvation is a journey. Salvation is the process of being made righteous, through faith in Jesus Christ. We are not justified when we first make a profession of faith. We were justified when Christ died on the cross. Everyone has been justified. And as long as you continue to be justified, you will not have eternal punishment. However, those who knowingly and explicitly reject God’s Salvation will spend eternity in punishment. At some point in time, God will draw each and every person to himself. But each and every person has the free-will to refuse God’s Salvation. Sometimes this happens in this life. Sometimes it happens in the millennial age to come. Death is not the end of our journey towards salvation, because many die before God personally brings them to a full knowledge of His Son, Jesus Christ. This is called the New Wine System. My book, titled “New Wine for the End Times”, goes into much further details about this system. But for now, let’s take a look at how these same verses work under the New Wine System.
At some point in time, every person will be drawn to Christ. For many, however, this happens in the age to come. Everyone has the free will to refuse God’s salvation. Those who are evil in their hearts are much more likely to refuse out of pride. To accept God’s salvation means you must begin the journey to holiness. You must submit yourself to Christ’s commands and His rule. Many will refuse in the age to come. And some have already refused in this age. They have committed the unpardonable sin as described in Matthew 12. Universalists have difficulty with the concept of blaspheming of the Holy Spirit. It will not be forgiven in this age. And it will not be forgiven in the age to come (Matthew 12:32). The Universalist must stretch these verses (in Matthew 12) and say it can be forgiven in ages after the age to come. Universalists are correct in saying that eventually ever person will be drawn to Christ, even if it’s in the age to come, after the resurrection. But they are incorrect in saying the draw is irresistible. Or that the draw continues until the person finally gives in. As we will see, the Father’s draw does not continue after the unpardonable sin. Another form of the unpardonable sin can be found in Hebrews 6:4-6:
Calvinists would have problems with this verse (above) because they would say once saved always saved. Those who have shared in the Holy Spirit would be considered saved. If one has had the Holy Spirit, you could not say they weren’t saved to begin with. So how could they fall away? Yet this verse warns of that very possibility. Arminians would have problems with this verse because while they might believe that salvation could be lost, they would believe that it could be obtained again. This verse says that if they fall away, it’s impossible to restore them again to repentance. Please understand that this verse is not talking about sins that happen in weak moments. This is the deliberate and knowledgeable rejection of Christ’s salvation. And it’s the central theme of the book of Hebrews. It’s also a central aspect of the New Wine System. Both Calvinists and Arminians have difficulty with this verse, and likewise with blasphemy of the Holy Spirit (Matthew 12). So the unpardonable sin is usually not used to point out the problems with Universalism. If a sin is truly unforgivable, then that alone disproves Universalism. How can everyone be saved if even one person commits the unpardonable sin? And if it’s impossible to commit the unpardonable sin, then why was Hebrews written? Why was the warning necessary? The author of Hebrews is saying that forgiveness of this sin would require the Christ to be crucified again. The author does not believe this will not happen. One crucifixion was the greatest possible gift God could have made. A second crucifixion would be holding Christ up to contempt. Thus, it’s impossible for this sin to be forgiven. And the author clearly states that forgiveness of this sin is impossible. This prevents Universalism from working as a system. If even one person commits this unpardonable sin, then Universalism’s assertion that everyone will be saved becomes false. Universalism does not work any better than Calvinism or Arminianism. Let’s continue in our examination of these same verses, used by Universalists, in the light of the New Wine System.
God has given mercy on all because God has already forgiven all sins of all people, by the blood of Christ. However, sins must stop before one can receive eternal life.
All have been made alive because of the blood of Christ. This verse is in the context of the resurrection. Unless one explicitly rejects Christ’s salvation, he or she will be resurrected. However, one cannot receive eternal life without first maturing in Christ to overcome sin.
The blood of Christ was a ransom for all. Everybody’s sins have been forgiven. But to be reconciled with the Father, the sins must also stop. We can’t just continue to sin forever.
Christ died for all people. Everyone’s sins are forgiven. But there is a special class of people who, through faith in Jesus Christ, overcome sin in this present age. This is the Bride, and we will reign with Christ when He returns.
Again, there is a special class of people who believe on Jesus to overcome sins in this present age. But each and every person who has ever lived, or who will ever live, has been forgiven of their sins. They have been justified. But to be sanctified you must follow Jesus. Eventually everyone will either accept or reject our opportunity to overcome sins by faith in Christ, and to be reconciled with the Father. In the age to come, everyone will know about the King of Kings, because Christ will rule the world.
Jesus Christ died for each and every person in the world, of all generations. The sins of each and every person have already been forgiven.
When Christ died, all were justified. But only those who accept Christ’s reign over his or her life can overcome sin to be made righteous. Consider the following verse:
The world is saved through Christ. But whoever does not believe in Christ is condemned already. When a person has not yet heard about Christ, does this mean he does not believe? Would this mean that he has been condemned, or judged, already? Yet at any time, one could begin to believe and would at that point not be condemned. This would seem to invalidate the idea that his has been condemned already. To be condemned already would be to say that the decision has been made, and is not open to change. A better way to look at this verse is to understand that if one makes the knowledgeable decision to reject Christ, then he becomes condemned. Before that, Christ did not come into the world to condemn the world, but to save the world. Whoever continues to believe in him is not in the danger of becoming condemned already. But you have to reject Christ before you are condemned. Everyone’s sins are forgiven. It’s only by the rejection of Christ’s salvation that one gets excluded from Christ’s salvation of the entire world. Eternal Punishment and Eternal Life The second argument used by Universalists is that the Greek word for ‘eternal’ does not really mean ‘eternal.’ In other words, they believe that after some period of time the wicked will be able to repent and then be able to go to heaven. The Greek word for ‘age’ is ‘aion.’ The Greek word that is traditionally translated ‘eternal’ is ‘aionios.’ The point being made by Universalists is that ‘aionios’ is the adjective form of the noun ‘aion.’ Both should have the same meaning. If the noun ‘aion’ is simply an age, then adjective ‘aionios’ could not mean eternity. But does an adjective always have the exact same meaning as the noun form of the same word? The noun ‘dirt’ and the adjective ‘dirty’ would be very related in most people’s minds. Yet the Encarta Dictionary has five meanings for ‘dirt’ and thirteen meanings for ‘dirty.’ Does ‘lovely’ have the exact same meaning as ‘love’? The noun ‘love’ is a much stronger word than the adjective ‘lovely.’ Is everyone who lives in a home ‘homely?’ Most people don’t tend to equate ‘home’ and ‘homely.’ The noun ‘time’ has no implication as to whether it’s long or short. But the adjective ‘timely’ implies a short amount of time. Context becomes a key factor in the interpretation of any word. Equally important is to look at all the various uses of a given word in Scripture. The New Testament contains the adjective ‘aionios’ 71 times. 44 of these are in reference to our eternal life. Luke 16:9 refers to our eternal home (tabernacle). 2 Corinthians 4:17 refers to our eternal weight of glory. 2 Corinthians 5:1 refers to our eternal bodies in heaven. 2 Titus 2:16 refers to our eternal comfort. Hebrews 5:9 refers to our eternal salvation. Hebrews 9:12 refers to our eternal redemption. Hebrews 9:15 refers to our eternal inheritance. 1 Peter 5:10 refers to our eternal glory in Christ. We would hope that the adjective ‘aionios’ means eternity in these verses. However, I suppose one could argue that during eternity, if one were to decide to intentionally disobey Christ’s commandments, then these eternal promises would no longer apply. There are other uses of the adjective ‘aionios’ that apply more to God or Christ. It becomes impossible for these adjectives, in these contexts, to mean anything except for eternity. Romans 16:26 refers to the eternal God. 1 Timothy 6:16 refers to the eternal honor and power of Christ. 2 Timothy 2:10 refers to the eternal glory of Jesus. Hebrews 9:14 refers to the eternal Spirit. Hebrews 13:20 refers to the eternal covenant of Christ’s blood. 2 Peter 1:11 refers to the eternal kingdom of our Lord and Savior Jesus Christ. (The millennial reign has an end. But Christ’s kingdom itself is eternal.) Revelation 14:6 refers to the eternal gospel. In 2 Corinthians 4:18 Paul contrasts the things seen as being transient and the things unseen as being eternal. In the context of these verses, there is no question that ‘aionios’ truly means eternal. Another use of the word is in Philemon 1:15. Paul writes:
Does Paul really mean that this slave-owner will have the slave throughout eternity? The NIV translates the verse as “have him back for good.” However, Paul is saying this relationship will be more than master and slave. Both are Christian and brothers in Christ. This relationship as brothers in Christ will last for eternity. However, the adjective ‘aionios’ might not always have to mean eternal when it is plural. In Romans 16:25 Paul speaks of the mystery of God. Literally, the text says the mystery as been kept secret for “times (plural) eternal (plural).” Eternal (plural) is an adjective for times (plural). The ESV translates it as “the mystery that was kept secret for long ages.” Can eternal be plural? Can there be more than one eternal time? The NIV translates it as “the mystery hidden for long ages past.” Paul is saying this mystery has now been revealed. Therefore, it’s not an eternal time. And translators do not use the word ‘eternal’ in their translations. Likewise, the adjective ‘aionios’ is used in 2 Timothy 1:9. Literally, the text says “before times (plural) eternal (plural).” The same Greek words are used for “times (plural) eternal (plural)” as in Romans 16:25 (the first example of this). The ESV translates it as “before the ages began.” The NIV translates it as “before the beginning of time.” One could make the argument that these two verses are talking about eternity past. This is less likely true of the second verse (2 Timothy 1:9), since it includes the word ‘before.’ How can there be a “before” eternity past? Likewise, Romans 16:25 probably just means long ages past, and does not necessarily mean eternity past. Also, note that the word for eternity in these two verses is in the plural. How can there be more than one eternal time? This adjective, when used in the plural, and in reference to the past, more likely means a plural of ages. These two verses are used very differently than all our other cases. With these two verses the adjective is plural, pared with ‘times’ (plural) and is in reference to the past. This does not have a strong bearing on all the cases where the adjective is in the singular, and is in reference to the future. In the past, Jewish culture apparently understood there to be many ages (Titus 1:2). The present age was definitely understood to be limited in duration. But the age to come could easily be unlimited in duration. The age to come could extend past the millennium, and continue indefinitely into true eternity (Hebrews 9:26). At best, we can only say eternity means a very long period of time, without the specific understanding of there being an end to it. Remember there are 71 occurrences of the adjective ‘aionios’ in the New Testament. All the rest are references to eternal punishment. Matthew 25:41 refers to the eternal fire that was prepared for the Devil and his angels. A few verses down, in Matthew 25:46, we have two uses of ‘aionios’ in the same verse. One is eternal punishment. The other is eternal life. 2 Titus 1:9 refers to eternal punishment and destruction. Hebrews 6:2 refers to eternal judgment. And Jude 1:7 refers to a punishment of eternal fire. Mark 3:29 refers to the eternal sin (or judgment) that results in the blasphemy of the Holy Spirit. Notice this verse explicitly states that they are never forgiven. Christian Universalism says that everyone will someday be forgiven. This verse alone should put to rest any arguments of Christian Universalism.
Also, notice that in the very same verse, we have one of these statements that all sins of man will be forgiven. Remember, back in the last section we went through many of these verses that say everyone’s sins are forgiven. These are the verses used by Christian Universalists. It doesn’t say all sins can be forgiven. It says all sins will be forgiven. The verse does not simply say “sins of all.” It says “all sins … [of] the children of man.” All sins of all Mankind are forgiven. This is a very explicit statement. Nobody can be assumed to be left out. These verses are very difficult for both Calvinists and Arminians. Under these traditional systems, it would seem that everyone will be saved. However, the New Wine System shows that while everyone’s sins are forgiven, it’s only those who explicitly and knowingly reject Christ’s salvation who will receive eternal punishment. It’s only those who commit the unpardonable sin who are eternally condemned. This one verse contains both of these truths. All sins of all people are forgiven. This is Christ’s free gift. But those who explicitly and knowingly reject Christ’s gift will lose their salvation and are then never be forgiven again. They are guilty of this sin for eternity. It’s all in this one verse. Refer to my book, “New Wine for the End Times” to see the massive amount of Scriptural evidence in favor of the New Wine System. |
New Wine for the End Times
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The New Testament uses the phrase “ages of ages” 19 times. Also, there is one occurrence of the phase “age (singular) of ages.” Most translations render this as “forever and ever.” Christian Universalists point out that the literal translations does not mean forever. It can simply mean many ages. Again, we must look at the context of each case this phrase is used in order to ascertain the true meaning. Ages of ages is used in Galatians 1:5, Philippians 4:20, 1 Timothy 1:17, 2 Timothy 4:18, Hebrews 13:21, and 1 Peter 4:11. In each of these cases it refers to the amount of time that God will have glory, honor, and power. The book of Revelation uses this phrase more than any other book. It’s used 14 times in Revelation. Verses 1:6, 5:13, and 7:12 refer to the amount of time God will have glory, honor, and power. Verses 1:18, 4:9, 4:10, 5:14, 10:6, and 15:7 refer to how long Christ will live. Revelation 11:15 refers to how long Christ will reign in his kingdom. Revelation 22:5 refers to how long we will reign with Christ. And finally, there are three verses in Revelation that say how long the wicked will be punished.
Notice that this is not for those who simply die without accepting Christ as Savior. It’s for those who explicitly and knowingly reject Christ’s salvation by worshiping the beast and taking his mark of allegiance. The worship of this beast is not like the ignorant who have worshiped idols of wood, stone, gold, and silver. Nor is it like the ignorant worship of money. This beast is a world-government ruler who explicitly blasphemes God, and his name, and his dwelling, and all those who dwell in heaven (Rev 13:5-6.) Thus, this world ruler will be leading the world in the explicit and knowledgeable rejection of Christ’s salvation. That is why he is called the antichrist. In worshiping this beast, the people will be explicitly worshiping Satan (Rev. 13:4) and will thus be denying Christ’s salvation. This is the unpardonable sin. It cannot be forgiven. Only those who commit the unpardonable sin will be eternally punished. This verse in Revelation effectively disproves Christian Universalism. However, the systems of interpretation used by traditional Calvinist and Arminian theologians have not been able to show why taking the mark of the beast is the same as the unpardonable sin of Hebrews 6 and the blasphemy of the Holy Spirit in Matthew 12 and Mark 3. You can learn more about the New Wine System from my book, “New Wine for the End Times.” Some Universalists have portrayed the fire as being symbolic. But this verse combines the word fire with the word sulfur making it explicitly literal. Also, this verse combines the word ‘tormented,’ making it even more difficult to interpret figuratively. Others have said there is no hell because the wicked ‘sleep.’ This is called ‘soul sleep.’ Perhaps many of the unrighteous souls are asleep right now. But just because this might be true, for some people, after the first death does not mean it’s true after the second death. This verse explicitly says there is ‘no rest’ for those who take the mark of the beast.
This verse goes along very much with 14:9-11 (quoted above.) Both refer to the smoke that goes up forever and ever. This is the same phrase “forever and ever” (ages of ages) that describes the amount of time God will have glory, honor, and power. This is the same phrase “forever and ever” that describes how long Christ will live. And typically phrases have much more of a precise meaning than do individual words. The great prostitute is the peoples of the world who take the mark of the beast. They turn away from Christ and his morality. They persecute those who profess Christ as savior.
This verse also connects back with 14:9-11 (quoted above). Both say the torment is day and night forever and ever. So again, the phrase used for how long Christ will live is “ages of ages.” It’s the phrase for how long God’s glory, honor, and power will last. And it’s the phrase for how long the beast and the false prophet will be tormented. Is this another hell, fire, and brimstone sermon? No, because the sins of everyone have been forgiven. This is a warning to not reject Christ. Those who knowingly and explicitly reject God’s voice (not mine) will be tormented day and night forever and ever. This verse in Hebrews says it all:
The Universalists are incorrect in saying that everyone will be saved. However, the Universalists have a good point in saying that God would not be effectively drawing all men to himself if the high majority of everyone who has ever lived will spend eternity in hell. Under the New Wine System, the countless number from every nation, tribe, people and language (Rev. 7:9) are just a tip of the iceberg as compared with the total number of people, from every generation, who will be saved during the millennium. There is one last point about the phrase “ages of ages.” If an age is not an eternity, then why does “ages of ages” mean “forever and ever?” If one age is not eternity, then many ages would not be eternity either. This question has been asserted by Universalists. Most uses of this phrase use two plural words for ‘ages.’ There is one case, however, where the first word is singular, as in “age (singular) of ages (plural).” Young’s Literal Translation of Ephesians 3:21 renders the verse as:
Could Paul be putting emphasis on the one age (singular) of the Messianic kingdom? It would be the most important age of all the ages. Consider this Old Testament verse in Daniel that seems to do the same thing:
The kingdom that the saints will receive is a specific kingdom for a given age. This age is the most important of all the ages. A single age is not eternity. Some number of ages is not eternity. But all the ages is eternity. I believe Paul knew Daniel’s verses, and Paul was also making reference to this most important kingdom of Jesus Christ. Paul was using a phrase that was probably well-known to the Pharisees, a phrase that had come from Daniel. If the “age (singular) of ages” commonly referred to the Messianic kingdom, a kingdom singled out from all ages, then the phrase “ages (plural) of ages” would naturally simply mean all ages. Thus, the phrase naturally means forever and ever, even though it literally would not have that meaning. Both the usage of the phrase, and the natural progression in meaning of the phrase, indicate the phase really means forever and ever. Therefore, those who are punished in the lake of fire are punished forever and ever. Those Who Die Without Hearing the Gospel One of the strongest draws of Christian Universalism is that it seems to provide an answer for those who have died without ever hearing about Jesus Christ. Would a loving God create souls that have lived during past times, places, and generations that would have had no possibility of hearing about Christ? Would a loving God create these souls knowing they will spend eternity in hell? The Universalists speaks of the endless love of God, and that the nature of God would not allow Him to give up on anybody. God, they say, cannot fail in His purpose of reconciling all men to Himself. Punishment, they say, is not eternal. It’s a way to cleanse the person so that one day the person can be reconciled with God. Both the Calvinist and the Arminian believe that if you have not accepted Christ at the point of death, then it’s too late. The Calvinist and Arminian only argue over whether or not God chooses who will make the decision for Christ. I believe the Universalists are right in that death is not the end of the the journey towards salvation. People can be saved after death. Here is a verse that Universalists embrace:
Why would Jesus preach the gospel to dead people who had not obeyed God before they died? Some people would say that Jesus was not preaching the gospel to them. They say he was proclaiming victory over them. But just a couple of verses down, we see that this was not the case:
Clearly Jesus preached to these who are dead so that they might “live in the Spirit the way God does.” These two sets of verses are in the same context. There are only seven verses between them. Being in the same context together, their interpretation is hard to deny. Universalists are correct in saying those who have died without Christ can still be saved. But this does not mean that everyone will be saved. Nor does it mean that those who have died without Christ are currently being punished. This verse says they are in “prison.” Eternal punishment is only for those who have knowingly and explicitly rejected Christ’s salvation. And eternal punishment, the lake of fire, is after the final Judgment, which is a thousand years after the resurrection. It’s very true that God is a loving God, and he desires that all people be saved. For those who reject Christ’s salvation there is no other way to be reconciled with the Father. Punishment only works when there is a deep-down desire to be reconciled with the Father. Deep-down, children want to please their parents. But our self-centered ways makes us test our boundaries. We tend to want to make up our own minds with regard to what we can and cannot do. The Father disciplines those He loves (Deu. 8:5, Proverbs 3:12, Heb. 12:6, 12:10). And if we have a deep-down love for our Creator, then punishment will bring us back to the Father. But there are those for whom the love of their Creator has grown so cold that no amount of punishment will work. They truly hate their heavenly Father. They knowingly and explicitly reject Christ’s salvation. They commit the unpardonable sin, and forfeit their salvation. Why were these dead people, to whom Christ preached, said to be in “prison” instead of in “gehenna?” Universalists believe that punishment is not eternal, but is done only to bring people back into reconciliation with the Father. Why, then, would God punish those who have died without hearing about Christ? Even if the punishment is not forever, it makes no sense for God to punish people who have never heard the gospel. Is the system presented by Universalists really that of a loving God who shows no favoritism (Romans 2:11)? The New Wine System is the only system where God shows no favoritism, yet salvation is through faith and trust in Jesus Christ alone. Under Calvinism, the elect are shown favoritism. If you are not one of the elect, you were created by God knowing that you will have no opportunity for salvation. Under Arminianism, those who are born into past generations that have had no opportunity to hear about Christ are not shown favoritism. Under Universalism, these people will be punished because they die having not heard about Christ. Death is not the end of the journey towards salvation. Some Universalists have said that the Church is not the only group God intends to save. I believe this a well. The countless number from every nation, tribe, people, and language who will reign with Christ during the millennium is only the tip of the iceberg as compared with the number of people who will be saved. People from every generation who have not yet matured in Jesus Christ will have the opportunity to do so during the millennium. But the unpardonable sin cannot be forgiven in this age, or in the age to come. Universalists like to quote this verse:
Does this mean that everyone will be saved? If we believe in our hearts that Jesus was raised from the dead, and we confess with our mouths that Jesus is Lord, then we will be saved (Romans 10:9). Calvinists and Arminians would say that after death, it’s too late. So this is a forced bending of the knee. Or it’s a confession that is not based on faith. However, I would agree with Universalists that this is a confession that leads to salvation. This verse is an Old Testament quote of Isaiah 45:23. From the context of this passage in Isaiah, it’s obvious that Isaiah is talking about salvation.
From Isaiah, we see this verse is about “all the ends of the earth” turning to God to be “saved.” In Philippians, Paul applies these words to all those “in heaven and on earth and under the earth.” This does sound like everyone will be saved. Notice the emphasis in Isaiah on those who “have no knowledge.” They worship wooden idols because they don’t know about Christ. But what about those who do know about Christ and yet reject Him? The problem here is the way we have been trained to think. We think of salvation as being something that is given to people as they accept Christ as Savior. However, the path of salvation is given to everybody. Christ died for the entire world. All people are born already on the journey towards salvation. All people will be drawn to the Father because of the crucifixion. The Holy Spirit will reveal Himself and His Son to everybody. Everyone’s name was written in the Lamb’s Book of Life from the foundation of the world. However, many are blotted out, because they reject Christ’s salvation. Refer to my book, “New Wine for the End Times” to see all the Scriptural evidence that people lose their salvation instead of gaining it. There is a lot of Scriptural evidence, for example, that people are blotted from the Book of Life. We are Christ’s possessions unless or until we knowingly and explicitly reject Him. Another aspect of this passage, in Isaiah, is that it’s Messianic. This happens during Christ’s earthly reign. Every knee will bow, and every tongue will confess, during Christ’s Messianic reign. Universalists, on the other hand, try to apply this verse to people after they have been punished. They say the bending of the knee is after a punishment that lasts for “ages of ages.” But it happens in the age to come, when Christ returns. Again, Universalists, Calvinists, and Arminians see salvation as being gained. The New Wine System sees justification as being given to everybody, and then possibly lost. In order to keep one’s justification everyone will eventually need to mature in Christ into holiness. Everyone will eventually need to overcome sin. Eventually, this matures into eternal life, which is eternal salvation. This is after everyone has bowed the knee, and confessed Christ as Savior. You see, salvation can be lost during Christ’s reign. At the end of the millennium, when Satan is released, a countless number of people will march across the earth against Jerusalem. They will be marching against their King of Kings, committing the unpardonable sin. Reconciliation of All of the Creation Another verse that is very popular with Universalists is in Colossians. For many Universalists, this verse is very much like their major theme verse. All things will be reconciled to Christ.
It is very true that everyone was reconciled to Christ, by the blood of the cross. Calvinists, Arminians, and Universalists all tend to think of this in terms of the future. They think in terms gaining their salvation in the future. However, God was (past tense) pleased to dwell in Christ. The blood of the cross has already happened. This continues to be the case “if” we continue in faith. Everyone was given justification at the cross. It’s already happened. Salvation is something to be lost, not gained. And those who lose their salvation cannot get it back again (Hebrews 6:4-6). |
New Wine for the End Times
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Have you had people you know, or loved ones, die without having made a profession of faith in Christ? Christian Universalism is right in that God’s plan, as seen by Calvinists and Arminians, does not portray a truly loving God for all people of all generations. However, the Christian Universalists plan is not that much better. Which would you consider to be more of a loving God? Would a loving God put them into corrective punishment, for perhaps several very long ages, or even for a few moments? Or would a loving God first reveal the saving grace of His Son, Jesus Christ? What if a person lives and dies under Buddhism, Hinduism, or Islam? Would a loving Father punish his child because they were reading the wrong scripture? Or would a loving Father make arrangements to reveal His Salvation to His children before they are punished? Christian Universalism would have us believe God punishes his children because they happen to be born under the wrong religion. God loves us and gave His Son to die for us. Our sins are already forgiven. We are already reconciled with the Father, even if we don’t know Christ or the Father as yet. While we were yet sinners Christ died for us (Romans 5:8). And this includes every person who has ever lived, or will ever live. Christians should seek first the kingdom of God and his righteousness. Our sins are forgiven. But we should still seek the kingdom. Only those who seek the kingdom will inherit the kingdom. However, many Christians confuse this inheritance of the kingdom with salvation itself. Many Christians believe that you are saved only if you inherit the kingdom. “Neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God” (1 Cor. 6:9-10). This puts a great burden of guilt on Christians who associate inheriting the kingdom with salvation. God has already forgiven us, even before we knew Him. We seek the kingdom because we love Him. But even if we don’t as yet seek the kingdom, we are not condemned. Those who do not inherit the kingdom will still be resurrected. There will, however, come a time when the Father will expect everyone to mature into righteousness. We cannot remain spiritual babies forever. Otherwise, there is no eternal life. There is only a second death. But God loves. God is patient. God loves you just the way you are. The grave is not a show-stopper for God’s mercy, kindness, and patience. The grave does not mean ages upon ages of punishment. For more information about this alternative to Calvinism, Arminianism, and Universalism, please read my book titled, “New Wine for the End Times.”
Philip B. Brown
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Overcome sin, for the Kingdom of Heaven is at hand!
