The Universalists say ALL will ultimately
be saved. Are they right?

Universalists insist that all people, even the unsaved, shall ultimately gain eternal life. Such a view is certainly not without appeal, for who of us desires anyone to spend eternity in hell? Certainly not any Christians I know.  As someone has said, hell is a subject that can only be preached with tears in your eyes. Perhaps this explains why the subject is so seldom preached and why so often arguments are proposed against it. Furthermore, universalists can present a compelling argument based not only on reason but on certain scriptures that appear to support it.

Briefly, their case rests upon three tenets. First, that God is all-powerful and able to do His good pleasure. Second, that He is A God of Love and desirous that all men be saved. Third, they maintain that His glory would be diminished if, having the desire and the power, He failed to do so. Consequently, they reason that the White Throne judgment of the unsaved will be a remedial punishment that causes them, when seeing the revealed glory of Christ, to repent and accept Him. They do not deny that the unsaved will encounter agony in hell, but it is argued that after the second death, they will be vivified in the final consummation when God will be all in all, as detailed in I Cor.15:22-28. The view appears both logical and scriptural, at least at first glance.

SCRIPTURES USED TO SUPPORT UNIVERSALISM

Below are scriptures commonly used to support the idea of universal salvation. However, they are in opposition to so much scripture to the contrary that they should be carefully weighed in regard to the context from which they are taken and for any biased assumption regarding their meaning. Natural reasoning and feelings fall short in ascertaining God’s will, as illustrated by Peter’s advice for Jesus to not go to the Cross. The heart is indeed deceitful. It has been said that the best commentary on difficult scriptures is other scriptures bearing on the subject, taking care how we read them.

John 12:32: "And I, if I am lifted up from the earth, will draw all men to Myself." William Barclay and others cite this verse which, taken by itself, appears to support universalism. However, the Greek word pas translated “all men” in the KJV has also been rendered as “all peoples,” in the NKJV or simply as “all” in Darby’s version. We need to remember that Jesus was addressing the Jews who regarded God as favoring them to the exclusion of the gentiles. Rather than meaning “all men,” “all peoples” may be the intent, that is, that Christ’s work on the cross would attract all nations to Him, not necessarily every individual. Further, much rests upon what is deduced from the word draw. Note John 6:44: "No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day (the word draw used here is from the same Greek word used in John 12:32). Christ made clear that only those whom His Father had given him would be saved. Our own observation and history attests that not all have been saved; indeed, only a relative few, as Jesus said, “…narrow is the gate and difficult is the way which leads to life, and there are few who find it” (Matt. 7:14). The universalist’ contention that all will be saved at the consummation following the great white throne judgment will be addressed later. For now we rest our case and our lives with the words of Acts 13:28: “…when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

Rom. 5:18: Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life. (Note that it is the free gift that came to all men, a gift that if received, results in justification.) The determining factor, of course, is to receive the gift by faith. John 1:12 “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.”

Praise God that Christ took upon himself the punishment for the world’s sins. No one will ever go to hell for their sins, as terrible as they might be. No, they will enter hell for the sin of unbelief. Just as one enters heaven by believing in Christ, so one enters hell by unbelief in God’s son. “If you believe not that I AM, you shall die in your sins.” John 8:24

Rom. 11:32: For God has committed them all to disobedience, that He might have mercy on all. As in John 12:32 above, the context shows Jesus was addressing the Jews, speaking of Israel and not the world. As Paul concluded in Rom. 11:26 “And so all Israel will be saved.” Read the entire chapter to see that it was the true Israel, the remnant who trusted in the faith of their fathers.

Phil. 2:10,11: that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Yes, all shall bow, but can we safely assume all will bow in joy or will it be in regret? No matter, God will be glorified in either case, not only for his mercy to all who have believed but for his justice in executing His wrath against those who have spurned Him. (Note Rev. 19:12, 2 and related verses).

Eph. 1:10: that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth---in Him. The question with respect to universalism is whether the unsaved are a part of this final consummation. In view of references to the unsaved regarding this final time in Rev. 20:14,15, 21:8,27 and 22:15 (see the Great White Throne Judgment and The New Earth and New Jerusalem below), we are told that they are excluded.

I Tim. 2:3,4: For this is good and acceptable in the sight of God our Savior, who will have all men to be saved and to come unto the knowledge of the truth. There can be no question that God desires all men to be saved, but not at the expense of violating their own right to freely choose Him. (There are some things God cannot, or if you prefer, will not do—that is, He will not do anything that violates His own nature). The word will in the verse is better rendered as desires than in a sense of sovereign command. John 3:16 is conditioned by the phrase “whosoever believeth on Him.” Remember Christ’s words in Luke 13:34 “O Jerusalem, Jerusalem . . . How often would I have gathered together your children together. . . but you would not!” Where does scripture ever indicate we will be given a second chance to repent? Indeed, it says, “It is appointed unto man once to die but after this the judgment”  (Heb. 9:27).

I Tim 2:6: who gave Himself a ransom for all, to be testified in due time. Surely He was a ransom for all. “God so loved the world that He gave His only begotten Son.” However, though the penalty was paid for all, it still remains for God’s forgiveness and acceptance to be freely accepted. The universalists cannot claim this verse for those who spurn God’s offer.

I Tim. 4:10: For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe. (Yes, Savior of all men . . .who believe. Again, the penalty was paid for all but was effective specifically for those who believe)

Heb. 2:9: But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone. (His death for all made it possible for God to forgive whoever would accept Christ’s redemption by faith.)

II Peter 3:9: The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. Notice the context. Peter is writing to the elect, the beloved of like precious faith as his, with words of encouragement. God is patient toward us, not willing that any [of us] should perish.

WHAT OF THE UNIVERSALISTS’ THREE ASSUMPTIONS?

First---God is all-powerful. Obviously God is all-powerful, but never will he use His power to violate one’s freedom to either choose or deny Him. This would be contrary to both His nature and purpose.

Second---Scriptures show God desires all men to be saved. How very true! Yet God will not violate anyone's free will to choose or reject Him. Remember Jesus' words in Matt. 23:37, “…how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!”

Third—because God is all-powerful and desirous that all be saved, His glory is diminished if all are not. No, God’s purpose is that His Glory be manifested, whether by His mercy or His justice. To make the salvation of everyone His objective is to take issue with scripture. God will be glorified no matter what. Whether He is believed or rejected, every knee will bow before Him. He, who has created evil by means of Satan, has decreed that all the forces of evil will only serve to work for ultimate good and to glorify Him. Nowhere is this better exemplified than by His permitting Christ to suffer on the Cross, whereby we are saved.

The claim that everlasting or eternal do not mean forever:

Following are a few of many verses where universalists attribute a limited sense to words such as eternal and everlasting, claiming they do not mean forever but only duration. I Tim. 6:3, 4 comes to mind, where Paul cautions against arguments over words. The universalists rely heavily upon the Concordant Version of the Bible to make their case, casting doubt upon other versions such as the KJV. In essence, they are claiming that God has been unable to accurately convey His word so that believers (excepting universalists) are wrong.

Dan. 12:2: And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt. The Greek word everlasting that modifies both life and contempt is the same word owlam. If it is argued that the punishment of unbelievers is to end, then it must be asked, what of eternal life?

Matt 25:46: And these shall go away into everlasting punishment: but the righteous into life eternal. The Greek word aionios is used for both everlasting and eternal. Just as in Dan. 12:2, the NT is consistent in its usage of the words for both death and life. To render the same word as having an ending in one instance and never ending in another is unworthy of good scholarship.

Mark 9:43-44: "If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched---"where 'Their worm does not die, And the fire is not quenched.’ Surely Christ offers no hope for any end to suffering in hell. Should we?

John 5:24: "Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.” Clearly, trust in Christ is what separates eternal life from the judgment of hell. This is the major thrust of the entire Bible; no matter how persuasive the reasoning, we must be careful of speculation by reading into scripture things that are not clearly there, especially when they do violence to so much opposing doctrine.

REMEDIAL JUDGMENT

The argument is made that all punishment is remedial rather than punitive, since God is love. As much as one might want to deny it, God’s wrath is spoken of every bit as often as His love. Yes, He loves His Son; He loves those who love His Son. Yet, because He is holy, He hates sin and unrighteousness that is so abhorrent to His nature of love. R.C. Sproul points out that ALL of God’s attributes are common to His Oneness; they are not a smorgasbord from which we pick and choose one attribute over another. He is the whole package. We may truly say, “God is love.” That is to mention one of his attributes. Yet to say, “Love is God” by attributing to His holiness one attribute must diminish the others and border on mental idolatry. Who will charge that God’s glory is diminished when He punishes the wicked? Why does He say, “Vengeance is mine; I will repay.”? Let us pots beware of judging the potter. Note just a few verses:

John 3: 36: “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.”

Romans 1:18: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness ”

Ephesians 5:6: “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.”

A WARNING AGAINST JUDGING GOD

The charge that God would not be glorified unless all are saved is refuted by Romans 9:13-23. As it is written, "Jacob I have loved, but Esau I have hated."14 What shall we say then? Is there unrighteousness with God? Certainly not! 15 For He says to Moses, "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion." 16 So then it is not of him who wills, nor of him who runs, but of God who shows mercy. 17 For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth." 18 Therefore He has mercy on whom He wills [those who accept Him by faith], and whom He wills [those who reject Him] He hardens. 19 You will say to me then, "Why does He still find fault? For who has resisted His will?" 20 But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, "Why have you made me like this?" 21 Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? 22 What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, 23 and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, 24 even us whom He called, not of the Jews only, but also of the Gentiles?

Universalists need to heed Paul’s words. Naturally speaking, we may often question the righteousness and wisdom of God, and it is admitted that “All is vanity (meaningless) under the sun,” as Solomon discovered. Nevertheless, scripture declares that “the just shall walk by faith,” and we are urged to “lean not to our own understanding.” Paul, who could wish himself accursed for his countrymen, certainly did not speak these words lightly, nor should we so regard them. Apart from any rationale or feelings of our own, we know what we need to know, that by His word God has expressed Himself in Christ. “Shall not the judge of the earth do right? Gen. 18:25)

THE GREAT WHITE THRONE JUDGMENT

REV. 20:11: Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. 12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. 13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. 14 Then Death and Hades were cast into the lake of fire. This is the second death. 15 And anyone not found written in the Book of Life was cast into the lake of fire.

The universalists believe the unsaved, upon being cast into the lake of fire, which is the second death, are then “vivified,” i.e., given life. What a presumption when there is no scripture to clearly support it! Remember, God has made promises to save those who believe on Him and promises to punish those who have rejected Him (really, to grant them their own wishes would separate them from Him forever). Then, can God break His promises clearly made throughout scripture? Not the God most of us know! Finally, the unsaved don’t appear to be present in John’s vision of the new earth and new Jerusalem. See Rev. 21:8, 27; 22:18 below.)

THE NEW EARTH AND NEW JERUSALEM

REV. 21:1: Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. 2 Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 7 "He who overcomes shall inherit all things, and I will be his God and he shall be My son. (See I John 5:5 about who the overcomers are).

8 "But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death." (Whatever the final disposition of those mentioned here, they have no part in this new day of God.)

27 But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb's Book of Life. (Again, only the saved, no unsaved, are present.)

REV. 22:14: "He who overcomes shall inherit all things, and I will be his God and he shall be My son. 18 For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; 19 and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book. (What a fear this should instill in anyone about adding to or detracting from the Word of God based on speculation!)

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