Matthew 16:18 (KJV) And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
How should we understand the last clause?
- Our understanding will depend on how the word “hell” is understood. If we understand it as a place of eternal conscious torment, it is not easy to understand. However, if we understand it in the way the word that is translated as “hell” in the KJV was understood, THEN the passage becomes easier to understand.
- So, what is the word that was translated as “hell”? Well, notice how the NKJV renders the same verse …
Matthew 16:18 (NKJV) And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.
The word translated as “hell” in the KJV … and which is untranslated in the NKJV … is the Greek word, “hades“. That word, hades, in the Greek, simply means “grave” or “pit” … a holding space for dead people.
Based on that understanding of “hades“, I believe the passage can be understood to mean that there would never be a time when all Christians had died out … or, to put it another way, the Church would always be around to proclaim the Gospel and represent Jesus Christ on earth.
Interestingly, I mention that verse from Matthew because I want to view the word “hell” as the doctrine of Hell and the “gates of hell” as the arguments used to defend that false doctrine. So, as we proceed through this lesson, let us think of “hell” as the doctrine of Hell and the “gates” as pillars of arguments in support of the false doctrine of Hell.
To help me build my case, I want to refer to a book, Hope Beyond Hell, by Gerry Beauchemin … and, since I don’t think I could state the case as effectively as Gerry, I’m goin to quote extensively from Chapter ONE of his book.
CHAPTER ONE
PILLARS
Examining the scriptures…to see if these things were so.
(Acts 17:11 NAS)
“Test all things; hold fast what is good” (1Thessalonians 5:21). The doctrine of everlasting punishment, in my view, is erroneously supported by four pillars. These pillars represent a misunderstanding of three key Greek words, and one concept. They are Aion, Gehenna, Apollumi, and “Free” Will. Once these are understood as the biblical writers understood them, our comprehension of God‘s judgments take on a glorious new meaning.
Aion
The first pillar we will examine is the Greek word, aion. It is mostly translated ‘eternal’, ‘everlasting’, and for ‘ever’ in the King James Version. However, some translations read ‘age-abiding,’ ‘age-during,’ or ‘eon’, as noted below. “Robert Young, author of the highly respected Young‘s Analytical Concordance, in his literal translation of the Bible, always translates it ‘age‘ and never once as ‘everlasting,‘ or ‘eternal’.”
Old Testament (Greek Septuagint)
In History of Opinions on the Scriptural Doctrine of Retribution, Edward Beecher, D.D., pointed out:
The Septuagint is the Greek translation of the Old Testament and was the Bible of the early church. The word aion occurs in it about four hundred times in every variety of combination. The adjective aionios derived from it, is used over one hundred times … Aion denoted an age, great or small, so the adjective aionios expressed the idea pertaining to or belonging to the aion, whether great or small. But in every case this adjective derives its character and duration from the aion to which it refers.
In the Septuagint the Greek word, aion, is used to translate the Hebrew word olam. Thus, if we want to get a sense of the N.T. meaning of aion, we need to understand the meaning of olam in the O.T. Numerous passages referring to olam show clearly it cannot mean ‘never-ending’ in those texts. Note these few:
Jonah was in the fish forever [olam]. But only until he left three days later (Jon. 1:17; 2:6).
Sodom‘s fiery judgment is eternal [olam]. But only until God returns them to their former state (Ez.16:53-55; Jude 1: 7).
A Moabite is forbidden to enter the Lord‘s congregation forever [olam]. But only until the 10th generation. (Deuteronomy. 23:3).
Hills are everlasting [olam]. But only until made low and the earth is burned up (Ge. 49:26; De. 33:15; Is. 40:4; 2Pe. 3:10).
Mountains are everlasting [olam]. But only until they are scattered (Hab. 3:6).
A slave serves his master forever [olam]. But only until death ends his servitude (Ex. 21:6).
The Mosaic covenant is everlasting [olam]. But only until it vanishes away (Leviticus 24:8; Hebrews 8:7-13).
The Aaronic priesthood is everlasting [olam]. But only until the likeness of Melchizedek arises (Ex.40:15; Num.25:13; Hebrews 7:14-22).
These ―stones‖ are to be a memorial forever [olam]. Where are they now? (Joshua 4:7)
The leprosy of Naaman shall cling forever [olam]. But only until his death, of course (2K. 5:27).
God dwells in Solomon‘s temple forever [olam]. But only until it is destroyed (2Chronicles 7:16; 1Kings 8:13; 9:3).
Animal sacrifices were to be offered forever [olam]. But only until ended by the work of Christ (2Chronicles 2:4; He.7:11-10:18).
Circumcision was an everlasting [olam] covenant. But only until the new covenant (Ge. 17:9-13; 1Co. 7:19; Ga. 5:6).
Israel‘s judgment lasts forever [olam]. But only until the Spirit is poured out and God restores it (Isaiah 32:13-15).
I will make you an eternal [olam] excellence. But only until many generations (Isaiah 60:15).
As we can see, olam does not mean ‘eternal’ though it can last a very long time. Also, “forever and ever” is not an accurate translation. How can you add ‘ever’ to ‘forever’? The literal translation is ‘for the eon [olam] and further.” This makes sense. The Concordant Version Old Testament is consistent here. Consider two examples:
He [David] asked life from You; You will give it to him: Length of days for an eon [olam] and further (Psalm 21:4 CVOT).
He has founded the earth on its bases. It shall never slip for the eon [olam] and further (Psalm 104:5 CVOT).
Even passages that do not use the word olam, but signify unchanging, are not so when God is involved. Nothing can deter Him from achieving His purposes. For example:
Israel‘s affliction is incurable. But only until the Lord restores health and heals her wounds (Jeremiah 30:12, 17).
Samaria‘s wounds are incurable. But only until the Lord brings them back and restores them (Micah 1:9; Ezekiel 16:53).
Egypt and Elam will rise no more. But only until the Lord brings back their captives (Jeremiah 25:27; 49:39; Ezekiel 29:14).
Moab is destroyed. But only until the Lord brings back the captives of Moab (Jeremiah 48:4, 42, 47).
New Testament
Consider the N. T. use of aion. Does “eternity” make any sense in the following passages? To make my point unmistakable, I have translated the Greek word aion with the English word “eternity”.
What will be the sign…of the end of the eternity (Mt. 24:3)?
I am with you…to the end of the eternity (Mt. 28:20).
The sons of this eternity are more shrewd (Lu. 16:8).
The sons of this eternity marry (Lu. 20:34).
Worthy to attain that eternity (Lu. 20:35).
Since the eternity began (Jn. 9:32; Ac. 3:21).
Conformed to this eternity (Ro. 12:2).
Mystery kept secret since the eternity began but now made manifest (Ro. 16:25-26).
Where is the disputer of this eternity (1Co. 1:20)?
Wisdom of this eternity, nor of the rulers of this eternity … ordained before the eternities … which none of the rulers of this eternity… (1Co. 2:6-8)
Wise in this eternity (1Co. 3:18).
Upon whom the ends of the eternities have come. (1Co. 10:11)
God of this eternity has blinded (2Co. 4:4).
Deliver us from this present evil eternity (Ga. 1:4).
Not only in this eternity but also in that which is to come (Ephesians 1:21).
Walked according to the eternity of this world (Ep. 2:2).
In the eternities to come (Ep. 2:7).
From the beginnings of the eternities (Ep. 3:9).
Hidden from eternities … but now … revealed (Col. 1:26).
Loved this present eternity (2Ti. 4:10).
Receive him for eternity (Philemon.1:15). Does this mean forever … or only until Onesimus dies?
Powers of the eternity to come (Hebrews 6:5).
At the end of the eternities (Hebrews 9:26).
We understand the eternities have been prepared by a saying of God (Hebrews 11:3).
How can we say…
“Before eternity” or “eternity began“? Eternity has no beginning (John 9:32; Acts 3:21; 1Corinthians 2:7; Ephesians 3:9).
“Present eternity“, “eternity to come“, and “end of eternity“? Eternity transcends time. Only God is eternal (Mt.24:3; 28:20; 1Co.10:11; 2Ti.4:10; Hebrews 6:5; 9:26).
“This eternity“, “that eternity“, or “eternities“? There is only one eternity (Lu. 16:8; 20:34-35; Ro. 12:2; 1Co. 1:20; 2:6-8; 3:18; 10:11; 2Co. 4:4; Ga. 1:4; Ep. 1:21; 2:2, 7; 3:9; Col. 1:26; 2Ti. 4:10; He. 11:3).
“Eternal secret” if the secret is revealed? (Romans 16:25-26; Colossians 1:26). It is no longer a “secret” at that point.
Onesimus will be Philemon‘s slave for eternity? Is he still his slave (Philemon 1:15)?
Scores of passages demonstrate that aion is of limited duration. In his book God‘s Methods with Man, G. Campbell Morgan (scholar, associate of D.L. Moody, and a highly respected expositor of Scripture), said:
Let me say to Bible students that we must be very careful how we use the word ―eternity.‖ We have fallen into great error in our constant use of that word. There is no word in the whole Book of God corresponding with our “eternal”, which, as commonly used among us, means absolutely without end. The strongest Scripture word used with reference to the existence of God, is “unto the ages of the ages”, which does not literally mean eternally.
In his Word Studies in the New Testament, Marvin Vincent, D.D., Baldwin Professor of Sacred Literature at Union Theological Seminary, New York, explained:
Aion, transliterated aeon, is a period of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (peri ouravou, i. 9, 15) said, ―The period which includes the whole time of one‘s life is called the aeon of each one.‖ Hence, it often means the life of a man, as in Homer, where one‘s life (aion) is said to leave him or to consume away (Il v.685; Od v.160). It is not, however, limited to human life. It signifies any period in the course of the millennium, the mythological period before the beginnings of history. The word has not ―a stationary and mechanical value‖ (De Quincey). It does not mean a period of a fixed length for all cases. There are as many aeons as entities, the respective durations of which are fixed by the
normal conditions of the several entities. There is one aeon of a human life, another of the life of a nation, another of a crow‘s life, another of an oak‘s life. The length of the aeon depends on the subject to which it is attached.…The adjective aionious in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation …. Aionios means ―enduring through‖ or ―pertaining to a period of time.‖ Both the noun and the adjective are applied to limited periods. … Out of the 150 instances in LXX, [Greek Old Testament] four-fifths imply limited duration. For a few instances, see Gen.xlviii. 4; Num. x. 8; xv. 15; Prov. xxii. 28; Jonah ii.6; Hab. iii. 6; Isa lxi. 17.
So what if the Greek word aion has been erroneously translated “eternal” instead of “age”? What does that have to do with everlasting punishment? It has everything to do with it, since one of the key texts used in defense of the Augustinian view of hell is Mt. 25:46: “And these will go away into everlasting [aionian] punishment.” If this passage as translated here is accurate, then I would have to admit the Bible teaches that punishment is forever. But what if it is not? What if aion does not mean “everlasting”? What would that do to the “biblical support” of an infinite hell? It would negate the use of any verses resting on the word aion used in its defense. Consider how the following translations word this phrase:
Young‘s Literal Translation: ― punishment age-during.‖
Rotherham Translation: ― age-abiding correction.‖
Weymouth Translation: ― punishment of the ages.‖
Concordant Literal Translation: ― chastening eonian.‖
These reputable translations use the word “age” and not “eternal”. These two concepts are diametrically opposed to one another. They are not the same by any means. An age has a beginning and an end; eternity does not.
Augustine raised the argumentthat since aionios in Matthew 25:46 referred to both life and punishment, it had to carry the same duration in both cases. However, he failed to consider that the duration of aionios is determined by the subject to which it refers. For example, when aionios referred to the duration of Jonah‘s entrapment in the fish, it was limited to three days. To a slave, aionios referred to his life span. To the Aaronic priesthood, it referred to the generation preceding the Melchizedek priesthood. To Solomon‘s temple, it referred to 400 years. To God it encompasses and transcends time altogether. Thus, the word cannot have a set value. It is a relative term and its
duration depends upon that with which it is associated. It is similar to what ―tall‖ is to height. The size of a tall building can be 300 feet, a tall man six feet, and a tall dog three feet. Black Beauty was a great horse, Abraham Lincoln a great man, and Yahweh the GREAT God. Though God is called “great”, the word “great” is neither eternal nor divine. The horse is still a horse.
An adjective relates to the noun it modifies. In relation to God, “great” becomes GREAT only because of who and what God is. This silences the contention that aion must always mean forever because it modifies God. God is described as the God of Israel and the God of Abraham. This does not mean He is not the God of Gentiles, or the God of you and me. Though He is called the God of the “ages”, He nonetheless remains the God who transcends the ages. In addition, Augustine‘s reasoning does not hold up in light of Romans 16:25-26 and Hab.3:6. Here, in both cases, the same word is used twice — with God and with something temporal. “In accord with the revelation of a secret hushed in times eonian, yet manifested now … according to the injunction of the eonian God” (Romans 16:25-26 CLT). An eonian secret revealed at some point cannot be eternal even though it is revealed by the eonian God. Eonian does not make God eternal, but God makes eonian eternal. “And the everlasting mountains were scattered … His ways are everlasting” (Hab.3:6). Mountains are not eternal, though they will last a very long time. God‘s ways however, are eternal, because He is eternal.
Matthew 25:46 contains an additional clue confirming the temporary nature of God‘s judgment. The Greek word, translated “punishment”, is kolasis. William Barclay, world-renowned Greek
scholar, translator, and author of the popular Bible commentary, The Daily Study Bible and New Testament Words, noted:
The Greek word for punishment here [Mt. 25:46] is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better.
I think it is true to say that in all Greek secular literature
kolasis is never used of anything but remedial punishment.
Thomas Talbott, philosophy professor at Willamette University in Oregon and author of The Inescapable Love of God, explained:
According to Aristotle, there is a difference between revenge and punishment; the latter (kolasis) is inflicted in
the interest of the sufferer, the former (timōria) in the interest of him who inflicts it, that he may obtain satisfaction. Plato also appealed to the established meaning of
kolasis as support for his theory that virtue could be
taught: ―For if you will consider punishment (kolasis)…and
what control it has over wrong-doers, the facts will inform
you that men agree in regarding virtue as procured.‖ Even
where a punishment may seem harsh and unforgiving,
more like retribution than parental chastisement, this in no
way excludes a corrective purpose. Check out the punishment that Paul prescribes in I Corinthians 5:5. One might
never have guessed that, in prescribing such a punishment—that is, delivering a man to Satan for the destruction of the flesh—Paul had in mind a corrective purpose, had Paul not explicitly stated the corrective purpose himself (“that his spirit may be saved in the day of the Lord Jesus”). So as this text illustrates, even harsh punishment of a seemingly retributive kind can in fact serve a redemptive purpose.
“And these will go away into everlasting [aionian] punishment [kolasis], but the righteous into eternal [aionian] life”‖ (Mt. 25:46).
Isn‘t it ironic that the passage most often used to support everlasting
punishment is in fact one strngly opposing it when accurately
understood?
Dr. Helena Keizer is a trustworthy authority on the definition of
aiōn in ancient Greek literature, including the Bible in the time of
Christ. Keizer published a 315-page doctoral dissertation titled: ―Life,
Time, Entirety – A Study of Aiōn in Greek Literature and Philosophy,
the Septuagint and Philo.‖ Presented on September 7, 1999 in
Holland, at Amsterdam University. Keizer stated:
―Olām and hence aiōn in the Biblical sense is time constituting the human temporal horizon.‖29 ―Our study has led
to the conclusion that infinity is not an intrinsic or necessary connotation of aiōn, either in the Greek or in the Biblical usage (‗olām).‖30 ―To speak of ‗this aiōn‘, its ‗end,‘ and
‗the aiōn to come‘ clearly lends to aiōn the meaning of a
limited time.‖31 ―The following description of Gregory of
Nyssa…makes a good finishing point for now: ‗Aeon designates temporality, that which occurs within time.‘‖32
I am pleased to say that Dr. Keizer has given me permission to
share her book with others in electronic format.
Terms for Eternity is another scholarly work on aiōn by David
Konstan and Ilaria Ramelli. Konstan is the John Rowe Workman
Distinguished Professor of Classics and Professor of Comparative
Literature, at Brown University in R.I. Ramelli is Assistant Professor
of Ancient Philosophy at the Catholic University of Milan, Italy. They
agree with the conclusions of Dr. Keizer. They wrote:
―Apart from the Platonic philosophical vocabulary, which is
specific to few authors, aiónios does not mean “eternal”; it
acquires this meaning only when it refers to God, and only
Chapter One: Pillars 29
because the notion of eternity was included in the conception of God: for the rest, it has a wide range of meanings
and its possible renderings are multiple, but it does not
mean “eternal.” In particular when it is associated with life
or punishment, in the Bible and in Christian authors who
keep themselves close to the Biblical usage, it denotes their
belonging to the world to come.” (Page 238)
These scholarly works are important, as the key defense of eternal punishment depends on this word meaning absolute eternity. For
more on the meaning of aiōn, see our website: HopeBeyondHell.net;
Further Study; Eternity, and Church History.
Alternative Views
Aionian (eternal), when associated with God, may simply refer
to that which comes forth from Him and relates to His purposes; a
quality of essence rather than of duration. Is this not what our Lord
intends in John 17:3: ―And this is eternal life, that they may know
You.‖ If this is so, perhaps the Matthew passage could be paraphrased this way: ―And these will go away into the chastisement of
God, but the righteous into the life of God.‖ Professor Talbott confirmed this:
When the letter of Jude describes the fire that consumed
Sodom and Gomorrah as ―eternal fire,‖ the point is not that
the fire literally burns forever without consuming the cities; it is not that the fire continues to burn even today. The
point is that the fire is a form of divine judgment upon
those cities…that has its causal source in the eternal God
himself. And similar for Jesus‘ reference to ―eternal fire‖ in
Matthew 25:41 and to ―eternal punishment‖ in Matthew
25:46. The fire to which he alludes is not eternal in the
sense that it burns forever without consuming anything—
without consuming, for example, that which is false within
a person (see 1 Co. 3:15)—and neither is the punishment
eternal in the sense that it continues forever without accomplishing its corrective purpose. Both the fire and the
punishment are eternal in the sense that they have their
causal source in the eternal God himself.
10
Similarly, Barclay wrote:
30 Hope Beyond Hell
The simplest way to put it is that aionios cannot be used
properly of anyone but God; it is the word uniquely, as Plato saw it, of God. Eternal punishment is then literally that
kind of remedial punishment which it befits God to give
and which only God can give.
11
Talbott continued:
The Gospel writers thought in terms of two ages, the
present age and the age to come, and they associated the
age to come with God himself; it was an age in which God‘s
presence would be fully manifested, his purposes fully realized, and his redemptive work eventually completed. They
therefore came to employ the term, ―αίώνίος,‖ [aionios] as
an eschatological [doctrine of end times] term, one that
functioned as a handy reference to the realities of the age
to come. In this way, they managed to combine the more
literal sense of ―that which pertains to an age‖ with the
more religious sense of ―that which manifests the presence
of God in a special way.‖ Eternal life, then, is not merely
life that comes from God; it is also the mode of living associated with the age to come. And similarly for eternal punishment: It is not merely punishment that comes from
God; it is also the form of punishment associated with the
age to come. Now in none of this is there any implication
that the life that comes from God and the punishment that
comes from God are of an equal duration.‖
12
Likewise, Beecher demonstrated that in the days of t
Likewise, Beecher demonstrated that in the days of the early
church the idea was ―punishment of the world to come.‖ The early
Church establishes that fact through the ancient creeds. In fact, in
none of its creeds did the early Church teach everlasting punishment.
13
Arguing that eternal punishment must be of unending duration
because it is contrasted with eternal life (Mt. 25:46), misses the
point. It fails to recognize that eternal life is a quality of relationship
with God (Jn. 17:3), and is an end in itself; while eternal punishment
is God‘s corrective discipline and a means to an end. In any case,
whether aion means ―age-abiding,‖ ―of God,‖ or ―of the world to
come,‖ none of these expressions state, imply, or require that the
punishment be never-ending.
So then, if aion does not strictly mean eternal, what word does?
There are a number of Greek words that imply eternal. They are
Chapter One: Pillars 31
usually translated ―indestructible,‖ ―imperishable,‖ ―unfading,‖
―immortality,‖ and ―incorruptible.‖ See Ro. 1:23; 2:7; 1Co. 9:25;
15:42, 51-54; He. 7:15-16; 1Pe. 1:3-4; 5:4; 1Ti. 1:17; 6:16; 2Ti. 1:10.
Our hope of immortality does not reside in the word aion but in
God‘s very nature (unfailing love and unlimited power) and promises. (See Appendix I). So long as we have a flawed understanding of
this four letter Greek word, we will remain blinded to the truth in
relation to God‘s judgments.
I recommend that you also read The History of Opinions on the
Scriptural Doctrine of Retribution by Dr. Edward Beecher. I found
his findings conclusive. You may read it on our website: HopeBeyondHell.net, Further Study, Church History.
Fire of Gehenna
The second pillar in support of the doctrine of everlasting punishment is Gehenna. It is one of three words translated ―hell‖ in the
New Testament. It is the most common, used twelve times. Hades is
used eleven times, and Tartarus only once. William Barclay stated:
Gehenna…means the Valley of Hinnom, a valley to the
southwest of Jerusalem. It was notorious as the place
where Ahaz had introduced the fire worship of the heathen
God Molech, to whom little children were burned.…2
Chronicles 28:2-4. Josiah had stamped out that worship
and ordered that the valley should be forever after an accursed place…it became the place where the refuse of Jerusalem was cast out and destroyed. It was a kind of public
incinerator. Always the fire smoldered in it, and a pall of
thick smoke lay over it, and bred a loathsome kind of worm
which was hard to kill (Mark 9:44-48). So Gehenna, the
Valley of Hinnom, became identified in people‘s minds
with all that was accursed and filthy, the place where useless and evil things were destroyed.¹⁴ See #1 Appendix V.
Hades is the Greek word for the Hebrew, Sheol, which the New
Strong‘s Concise Dictionary defines as ―unseen,‖ the place (state) of
departed souls.
15 Throughout the Old Testament it refers to the state
following death for both righteous and unrighteous. The NIV translates it ―grave‖ or ―death.‖ Tartarus is a holding area prior to judgment for angels who have sinned (2Pe. 2:4).
32 Hope Beyond Hell
Gehenna is not mentioned in the Old Testament or by John,
Paul, Peter, Jude, or James in all their writings (except once indirectly regarding the tongue—Ja. 3:6). Nor is it mentioned in the
book of Acts or Hebrews. Jesus uses the term on what seems like
only four occasions. (A few times He seems to refer to this judgment
but without using the term. Mt. 3:10-12; 7:19; 13:40-50; 25:41) If
Gehenna were truly eternal and purposeless agony as claimed, how
can such a horrible fate—to which most people are destined—not be
warned against everywhere? How can we explain this?
The First Time “Gehenna” Is Used by Christ
[Turn to Mt. 5:21-22.]
At the very outset of the New Testament, Christ established the
limited nature of the Gehenna judgment. This is extremely significant. For in the context of His first mention of it, He confirmed the
Mosaic code of justice: ―An eye for an eye, and a tooth for a tooth‖
(Mt. 5:38 derived from Ex. 21:24; Mt. 5:17-19). This code established
that each crime merits a just and fit punishment, one obviously
measurable: ―You shall give life for life, eye for eye, tooth for tooth,
hand for hand, foot for foot, burn for burn, wound for wound, stripe
for stripe‖ (Ex. 21:23-25). If Christ understood Gehenna to be
everlasting, He could not have associated it with the Mosaic code.
What is measurable about everlasting? And furthermore, He specifically confirmed this by saying that the same measure we use on
others will be used on us! (Mt. 7:2). This indicates Gehenna is not
eternal. For example, no derogatory remark (fool) afflicts everlasting
pain, and therefore cannot merit everlasting punishment in return.
[Turn to Mt. 5:23-26.]
―Prison‖ here is a metaphor for Gehenna. This harmonizes with
the ―prison‖ of 1Pe. 3:19, and the Father‘s sentence of Mt. 18:34-35.It
is directly linked to Gehenna in the preceding verse (Mt. 5:22) by the
word ―therefore,‖ and it is immediately followed by another Gehenna
judgment in the very next passage (Mt. 5:27-32). Thus, Mt. 5:23-26 is
―sandwiched‖ between two Gehenna judgments. The final clincher is
that the Lord identifies the Gehenna judgment as a most serious
judgment we are all to fear. He says, ―Truly (Assuredly NKJV) I say
unto you.‖ That is serious. What other judgment could he possibly be
referring to in this context but the Gehenna judgment?
―Truly I say to you, you will not come out of there [Gehenna]
until you have paid up the last cent.‖ The word ―until‖ unmistakably
confirms Gehenna is of a limited duration. Once the penalty is
exacted, release follows, but not before. Note He addressed these
words to a mixed audience of believers and unbelievers (Mt. 5:1;
7:28; 8:1). (See also Mt. 18:34-35).
[Turn to Mt. 5:27-30.]
Here, He describes the consequences of sinning lustfully. We can
all imagine the scene—not pleasant. Nevertheless, these are concepts
we can identify with in this physical world. With Gehenna, however,
we know little. We have to trust Christ implicitly. So what does He
say? It is ―more profitable‖ to lose an eye or a hand, than to experience Gehenna. That‘s it. That is all He chose to say. If Gehenna
were truly unending and horrible beyond what we can imagine, how
could He describe it merely as ―less profitable‖? Is this all He could
say to contrast momentary and unending pain? Such a phrase can
only describe another finite penalty, though to a degree more severe.
For the continuing exposition of Christ‘s use of Gehenna, including: ―Fire not Quenched,‖ ―Refining Fire,‖ ―Undying Worm,‖ and
―Lake of Fire.‖ See #1 Appendix V.
Whatever judgment fire entails, we can be confident it conforms
to the character of our Father. ―He is like a refiner‘s fire…He will sit
as a refiner and a purifier of silver; He will purify the sons of Levi…that they may offer to the Lord an offering in righteousness‖(Mal.
3:2-3). Please note that His judgment fire is administered in the
presence of the Lamb who was slain for us from the foundation of
the world (Re. 14:10; 13:8). He certainly will not rest day and night
as He looks on our sufferings with His unchanging heart of compassion (Mt. 9:36; He. 13:8).Everything God does was planned before
the world began. Gehenna was not something God was forced to
create because man surprised or disappointed Him. Nothing is an
afterthought. All things serve His good purposes for His creation, a
creation which He declared to be, ―indeed‖ very good (Ge. 1:31). God
controls world! (1Pe. 1:18-20; 1Co. 2:7; Ep. 1:4; 2Tim. 1:9; Titus 1:2.)
(For the following three references, see #1 Appendix V)
Apollumi (Greek for ―destruction‖)
The third pillar, death and destruction, is thought by most Christians to refer to an eternal hell of suffering or to a state of annihila-
34 Hope Beyond Hell
tion. Thus, they are understood to be a permanent state. I think if we
closely compare Scripture with Scripture, line upon line, we will see
this falls short of what God is all about. Even in death and destruction, God will not be defeated. His promises to restore all (Ac. 3:21;
2Co. 5:19; Ep. 1:10; Col. 1:19-21) will come to pass in their appointed
times (Ep. 1:9-11; 1Ti. 2:6). In An Expository Dictionary of Biblical
Words regarding apollumi, W. E. Vine stated: ―The idea is not
extinction but ruin, loss, not of being, but of well being….‖
16
Andrew Jukes, graduate of Harrow and Trinity College, Cambridge and pastor of St. John‘s Church, was a well-respected Christian author in 19th century England. Also, the author of The Law of
the Offerings, Four Views of Christ, Types in Genesis, The Names of
God, and the Restitution of all Things, he wrote:
Death for man is simply an end to, or separation from,
some given form of life which he has lived in… We must…
by Christ die to this dark spirit-world [Mk. 8:35], to return
to live in God‘s light-world [Jn. 8:12; 12:46]… [It] is a ceasing from some particular form of life which has been lived
in by man [Ro. 6:11], yet it is never non-existence absolutely [Jn. 12:24]; rather the means to bring the fallen creature
into a new life [Ro. 6:4], a chaos being ever the necessary
condition for a new creation [2 Co. 5:17].
17
Here are a few passages for you to think about:
You [Adam] shall surely die (Ge.2:17).
You [Israel] shall surely perish [apollomi—Septuagint18] (De.
30:18).
I kill and I make alive; I wound and I heal (De. 32:39).
He destroys [apollumi—Septuagint19] the blameless and the
wicked (Job 9:22).
The righteous perishes [apollumi—Septuagint20], and no man
takes it to heart (Is. 57:1).
The wineskins are marred [apollumi] (Mk. 2:22 KJV).
He is not the God of the dead… for all live to Him (Lu. 20:38).
If it [grain of wheat] dies, it produces much grain (Jn. 12:24).
He who has died has been freed from sin (Ro. 6:7; 7:9; 8:6; 2Co.
4:11; Ep. 2:1; 1Ti. 5:6).
Neither death nor life…shall be able to separate us from the love
of God (Ro. 8:38-39).
Chapter One: Pillars 35
What you sow is not made alive unless it dies (1Co. 15:36).
Death is swallowed up in victory (1Co. 15:54).
Please take a moment to reflect on what we have just read. Adam
died on the same day he sinned, yet lived 900 more years. Israel
perished. The blameless were destroyed. The righteous perished.
Wineskins were marred. The dead are alive to God. Death produces
grain and frees from sin. Death cannot separate from God‘s love.
What is sown is not made alive unless it dies. Utter or permanent
annihilation cannot be the true meaning of death and destruction in
any of these cases. Destruction is the prerequisite for subsequent
change. Is this not what the cross is all about in the life of the believer? He kills and makes alive. He destroys to make new.
The Cross
Andrew Jukes wrote:
The meaning of Christ‘s cross is not understood, but rather
perverted and therefore death is shrunk from. It is not welcomed as God‘s appointed means to deliver us from him
that has the power of death.…Christians misunderstand
destruction and judgment are the only way for fallen creatures to be delivered from their bondage, and brought back
into God‘s life… This is a point of all importance. It lies at
the very root of the cross of Christ and of His members. It
is the clue to all His judgments, who ―kills and makes
alive,‖ who ―brings down to the grave and brings up‖ [1Sa.
2:6; Dt. 32:39]. The way of life is and must be through
death…and cannot be otherwise.
21
As followers of Jesus Christ, we have been called to carry our
cross, to die (Mk. 8:34; Jn. 12:24-25). Unless we do, we will not have
His life abiding in us (Jn. 15:4-5). We are to partake of the divine
nature (2Pe. 1:3-12). What does this mean except that we are to die?
Our salvation is not brought to perfection until we have died to sin
and live to righteousness (Ro. 6). Death is not optional. Only in dying
to our self-will do we truly live and bear fruit to God (Jn. 12:24).
Scripture frequently alludes to this purpose in salvation (Ro. 6:3;
36 Hope Beyond Hell
8:13; 12:1, 2; 2Co. 4:11, 16; 5:15; Ga. 2:20; Ph. 3:10; 2Ti. 2:11; He. 5:7-
9; 1Pe. 2:21, 24; 1Jn. 3:16).
Scripture Interprets Itself
Often in Scripture, two statements are made side by side thattogether shed greater light on a given theme. Consider 1Co. 1:19; Ro.
2:12; 14:15, 20-21. ―I will destroy [apollumi] the wisdom of the wise;
I will bring to nothing [―set aside‖—NAS] the understanding of the
prudent‖ (1Co. 1:19). Here apollumi is used in the same sense as ―set
aside‖ or ―bring to nothing.‖ ―For as many as have sinned without law
will also perish [apollumi] without law, and as many as have sinned
in the law will be judged by the law‖ (Ro. 2:12). Scripture is clear that
all are judged including unbelievers who have sinned without law
(Re. 20:12-13). Thus, to ―perish‖ here cannot be utter annihilation,
for judgment must follow.
Consider Ro. 14:15: ―Do not destroy [apollumi] with your food
the one for whom Christ died‖ (Ro. 14:15). Read a little further to see
Paul‘s own definition of apollumi. ―Do not tear down the work of
God for the sake of food‖ (Ro. 14:20 NAS). ―It is good neither to eat
meat nor drink wine nor do anything by which your brother stumbles
or is offended or is made weak‖ (Ro. 14:21). Paul defines apollumi as
―tear down,‖ ―stumble,‖ ―offend,‖ and ―make weak.‖ What better
commentary is there? Do you think apollumi means we can cancel
out another‘s eternal redemption paid for by Christ by our diet? And
consider as well 1Co. 8:11: ―Because of your knowledge shall the weak
brother perish [apollumi] for whom Christ died?‖ Can we annihilate
others for whom Christ died by our knowledge? Of course not! God is
righteous and just.
In all the above, whatever is meant by death and destruction, it
cannot be unending torment or annihilation. Could Jukes be right in
saying death for man is an end or separation from some given form of
life in which he has lived? What did our Lord mean when He said that
in order to save our life, we must lose apollumi it (Mk. 8:35)? Is this
not to end living a self-centered life and instead to live for God—to
stop being ruled by sin, but instead by righteousness?
Did you realize that the very ones Christ came to save are the
―destroyed‖ ones?―For the Son of Man has come to seek and to save
that which was lost [apollumi]‖ (Lu. 19:10). Apollumi is the very
condition qualifying us for salvation! Are the lost (apollumi) ones
Chapter One: Pillars 37
then, the annihilated ones or those not yet found? At what point does
apollumi become so permanent it exceeds God‘s power and will to
save? What justifies us to put limits on Him who is able to turn
stones into worshippers (Lu. 3:8)?
What gives God greater glory: annihilation or restoration? Stop!
Think about that a moment. Lu: 20:38 says ―God is not the God of
the dead, but of the living for all live to Him.‖ Lu. 1:37 says, ―With
God nothing will be impossible!‖ Is He able to do all things except
restore the destroyed for whom Christ died? Really? For more
documentation on apollumi, see our website: Further Study; Destruction.
Free Will
This last pillar is not difficult to resolve. What father holding his
little girl‘s hand crossing a busy street would ever let it go? The more
she pulls, the tighter he squeezes. There is no way she is going
anywhere! Is God any different? The argument that a person can
choose hell by rejecting God as a result of ―free‖ will is in effect saying
a little girl has more strength than her dad. God has given man a
―measure‖ of free will, but certainly not to the degree that He would
allow him or her to damn themselves forever in torment. Is God less
of a parent than we are (Mt. 7:11)? We extend increasing freedom to
our children as they mature. Too much too soon is disastrous. He
knows just how much freedom we need for our development.
God, as Creator, is owner of all things (Ps. 2:8; Ez. 18:4; Col.
1:16; He. 1:2), and that includes you and I. He has never relinquished
that title. Only He has absolute ―free‖ will over His property. Should
we be forever lost, He would be the loser and God is not a loser!
Many say hell is locked on the inside. But how? Christ has the
keys! (Re. 1:18).
Many believe God‘s hands are tied; as much as He would like to
keep us, He is unable. But, is our power to destroy His property really
greater than His power to preserve or restore it? How ―free‖ and
powerful are we? What role did we play in controlling our life experiences that have made us what we are? Will we deliberately choose
what sufferings we will undergo in the future that inevitably will
affect what we become? What intricacies of our reasoning processes,
which determine our decisions, do we fully control?
Is the Bible right in saying no one seeks after God, that our natural mind is at odds with Him and not subject to His law? ―Indeed it
cannot be subject,‖ said Paul (Ro. 3:11; 8:7). How can a naturally
hostile mind, which ―indeed‖ cannot subject itself to God, of its own
―free‖ will do so? Is there not a contradiction here? Only God can give
us faith and draw us to Himself; we cannot muster it up. See He.
12:2; Ro. 12:3; Jn. 6:44; 15:16; Ph. 1:29; Mt. 11:27; 16:16-17; Jn. 1:13;
Ac. 13:48; 1Co. 4:7; Ep. 2:8-9; 3:16-17; Ph. 1:6; 2:13; Col. 1:12; 2 Th.
3:2; 1Ti. 1:14; Tit. 1:1; Ez. 36: 26-27; Jer. 24:7; 31:33-34; 32:39-40.
To idolize ―free‖ will as though it were the crux of our salvation
contradicts the Bible and fosters a boastful attitude! (1Co. 1:26-31;
4:6-7).
What are we implying when we infer that God is helpless in the
face of man‘s ―free‖ will? It intimates that our salvation depends on
human power, not divine. Thus, God is stripped of His power and
glory leaving the blood of Christ powerless to save those for whom it
was shed (all sinners).In fact, it negates the very definition of God as
―Almighty,‖ leaving us with no real God at all. In Exploring the
Attributes of God Dr. Robert Morey stated:
God‘s sovereignty was viewed as an essential attribute by
the early Church and anyone who dared to deny it was
called an atheist. This is one of the most misunderstood
and maligned attributes of God. Yet, it is an essential
attribute that makes God GOD. The Scriptures always describe God as actively controlling and guiding the entire
creation. It is never viewed as bare potential. Where should
we begin when studying God‘s sovereignty and man‘s responsibility? Should we begin with man and establish his
free will and then define divine sovereignty in such a way it
does not conflict with man? Or, should we begin with God
and His free will and then develop our understanding of
man from that viewpoint? We must begin where Scripture
begins.…The Bible begins with GOD. He is the great I AM,
the Alpha…Omega, the Beginning…End.
22
The story of Joseph pictures God powerfully working behind the
scenes influencing the wills of men. Who of these men thought their
will was not solely their own? Yet God, in His infinite power, was at
work accomplishing His purposes through their decisions (Ge. 45:5).
While the king of Egypt decreed all male Hebrew babies should die,
Chapter One: Pillars 39
God was all the while orchestrating His plan for putting Moses at the
head of the kingdom! Even while Pharaoh resisted Moses, God was at
work according to His plan. Where was Pharaoh‘s ―free‖ will? Consider what Isaiah wrote about Assyria:
Woe to Assyria, the rod of My anger…I will send him
against…the people of My wrath…will give him charge.…
Yet he does not mean so, nor does his heart think
so.…For he says: ―By the strength of my hand I have done
it.…Shall the ax boast itself against him who chops with
it?‖ (Is. 10:5-7, 13).
Assyria was being used by God and was totally unaware of it. In
all these cases, we see men doing, but God orchestrating. Please
carefully reflect on these passages.
God will circumcise your heart to love the Lord your God with all
your heart and soul (De. 30:6).
I know that thou canst do all things, and that no purpose of
Thine can be thwarted (Job 42:2 RSV).
Blessed is the man You choose, and cause to approach You (Ps.
65:4).
A man‘s heart plans… but the Lord directs… (Pr. 16:9).
The lot is cast into the lap, but its every decision is from the Lord
(Pr. 16:33).
There are many plans in a man‘s heart, nevertheless the Lord‘s
counsel—that will stand (Pr. 19:21).
A man‘s steps are of the Lord; How then can a man understand
his own way (Pr. 20:24)?
The king‘s heart is a stream…in the hand of the LORD; He turns
it wherever He will (Pr. 21:1).
You will establish peace for us, for You have also done all our
works in us (Is. 26:12).
I will do all my pleasure,…indeed…I will bring it to pass. I have
purposed it; I will do it (Is. 46:10-11).
None who seeks for God.…Where is boasting? (Is.53:6; Ro. 3:11,
19b, 27).
The way of man is not in himself; It is not in man who walks to
direct his own steps (Jer. 10:23).
I will give them a heart to know Me…for they shall return to Me
with their whole heart (Jer. 24:7).
40 Hope Beyond Hell
I will put My fear in their hearts so that they will not depart
from Me (Jer. 32:40).
I will…cause you to walk in My statutes, and you will keep My
judgments and do them…. (Ez. 36:27).
He does according to His will among the inhabitants of the earth.
No one can restrain His hand (Da. 4:35).
Those…were born…nor of the will of man, but of God (Jn. 1:12,
13).
No one can come to Me unless the Father…draws [drags] him
(Jn. 6:44). See “Every Knee” in chapter six.
Without Me you can do nothing (Jn. 15:5).
You did not choose Me, but I chose you (Jn. 15:16).
Creation [people] was subjected to futility, not willingly, but
because of Him who…subjected it in hope…. (Ro. 8:20).
It does not depend on the man who wills or the man who runs
but on God who has mercy (Ro. 9:16 NAS).
You will say to me then, ―Why does He still find fault? For who
has resisted His will?‖ (Ro. 9:19).
God chose the foolish…God chose the weak…He chose the lowly…so that no man may boast… (1Co. 1:27-29 NIV).
Predestined man…to the purpose of Him who works all… according to the counsel of His will (Ep. 1:11).
God works in you both to will and to do for His good pleasure
God works in you both to will and to do for His good pleasure
(Ph. 2:13).
He is able even to subdue all things to Himself (Ph. 3:21).
God has put it into their hearts to fulfill His purpose, to be of one
mind (Re. 17:17).
Who is in control here? Man or God? Whose will prevails? My
friend David Nuckols said, ―How ironic that those who believe God
will not violate the ‗free‘ will of man have no problem believing He
will violate His own free will—that all men should be saved!‖ In ―The
Work of the Cross,‖ Ken Eckerty wrote, ―How ironic that those who
believe God will not violate man‘s ―free‖ will have no problem that He
forces men—against their will—to confess and bow to Christ.‖
23
What are we saying to God in deifying the will of man? ―Oh well,
Lord, it is a sad thing that…
You cannot have what is yours (Ro. 11:36).
You cannot find what you have lost (Lu. 15:4).
Chapter One: Pillars 41
Isaiah was wrong about your hand not being so short it cannot
save (Is. 59:1).
The Bible exaggerates in saying nothing is too difficult for you
(Jer. 32:17).
Man has robbed the keys of Hades from You (Re. 1:18).
He who is in the world is stronger than You (1Jn. 4:4).
Your propitiation for the whole world is really only for a few (1Jn.
2:2).
Your promises to reconcile all things are just exaggerated hopes
(Ac. 3:21).
Your hands are tied. You cannot accomplish all your will (Is.
55:11).
All creatures will not really worship you like you hoped (Re. 5:13;
Phil. 2:10-11).
What has happened to GOD? Our tradition has pawned His
power off to man in the myth of ―free‖ will. Are we better than the
fools Paul referred to in Ro. 1:20-21? Why were they called fools? For
failing to glorify God ―as GOD.‖ Do we do the same?
God’s Will
Since Bible translators are human, they are naturally inclined to
conform the text to their world view. Since the majority have believed
in the sovereignty of man‘s will, they must weaken the sense of
certain phrases such as ―to will‖ and ―to purpose‖ when referring to
God. Instead, they use terms like ―to desire‖ and ―to wish‖ relative to
God‘s intentions. As a corollary to this tendency, God is seen as
merely ―desiring‖ things instead of ―willing‖ them into existence.
This is good and acceptable in the sight of God our Savior;
Who will have [―desires‖–NKJV] all men to be saved, and
to come unto the knowledge of the truth. For there is one
God, and one mediator between God and men, the man
Christ Jesus; Who gave himself a ransom for all, to be testified in due time (1Ti. 2:3-6 KJV).
God ―will‖ have all men to be saved. Does this mean God purposes with intent to accomplish His will, or that He merely desires it
with no power to make it happen? The Greek word ―will‖ here is
thélō, Strong‘s #2309. The Complete Word Study Dictionary New
42 Hope Beyond Hell
Testament defines thélō at (I) (C) as ―To will as the equivalent of to
purpose, to be decided upon, seeing one‘s desire to its execution…‖(V) ―Thélō indicates not only willing something, but also
pressing on to action.‖
24 Of more importance than what any lexicographer would say, is how the apostles understood Christ when He
used the word.
Jesus said to him, ―If I will [thelo] that he remain till I
come, what is that to you? You follow Me.‖ Then this saying went out among the brethren that this disciple would
not die. Yet Jesus did not say to him that he would not die,
but, ―if I will [thelo] that he remain till I come, what is
that to you? (Jn. 21:22-23).
The disciples evidently understood Jesus statement, ―If I will‖ as
the equivalent of ―to purpose,‖ ―to be decided upon,‖ and to ―seeing
one‘s desire to its execution.‖ That is why they went out and proclaimed that this disciple would not die. For them to believe such an
incredible statement is especially relevant. Did Jesus‘ hearers understand the word, ―will,‖ differently than we are to understand it in
1Ti.2:4? I don‘t think so. And for the sake of argument, even if it read
―desire‖ instead of ―will,‖ it does not change a thing, for Isaiah says:
―My counsel shall stand, and I will do all My pleasure [―delight‖—
YLT]‖ (Is. 46:10).
Tradition has taught us that God will not save a person against
his or her will. I agree. However, He has the power to orchestrate
whatever circumstances are necessary to effect one‘s will to change.
Quillen Hamilton Shinn, a Civil War soldier, teacher, and acclaimed Vermont minister, wrote:
He does not save men by arbitrary force. He saves by their
wills, through moral influence. God has resources in his universe, the all conquering agencies of love, to make the unwilling soul willing! He has light enough to make the blind
see, and love enough to melt the hardened heart.‖
25
Pastor and author of The Outcome of Infinite Grace, Loyal F.
Hurley, pointed out:
Again and again, when trouble stalks his path, a man turns
back to the God he has despised. When his wife dies, or his
Chapter One: Pillars 43
Chapter One: Pillars 43
children go wrong; when loss and disaster fall upon him,
again and again he will seek the God he has neglected. That
is not because God coerces the man, but because He brings
upon him such experiences as change his attitude. And He
brings such experiences upon men, not in anger, but in
love. For love is the only ultimate power that is not coercive.
26
The Myth of “Eternal” Rejection
We know in part … we see … dimly.
(1Co. 13:9-12)
No one has complete or perfect knowledge of God. So when a
person rejects a given concept of God, they are not in truth rejecting
the true God, but only their partial or flawed understanding of Him.
Only Christ truly knows Him, and he to whom He wills to reveal Him
(Mt. 11:27; Lu. 10:22; Jn. 6:46).If Christ has not revealed the Father
in truth to someone, can that person be held accountable for rejecting what was not really made known?
Once a full revelation of God is received in the ages to come (Ep.
2:7), all will bow and confess that Jesus Christ is Lord, just as Isaiah
and Paul prophesied (Is. 45:21-25; Ro. 14:11; Ph. 2:9-11). Who would
want to continue in active and persistent rebellion knowing that God
wants only what is absolutely best for them?Knowing then, the great
goodness and love of God, along with the Holy Spirit working in each
heart, all hardened hearts will melt before His glorious being. It is
impossible that an omnipotent God can fail in His purposes, and
some would forever resist unconditional love opting for everlasting
pain. This would be totally irrational. And even if one were that
irrational, such resistance would not arise out of a free will, but an
enslaved will, a will in bondage to an insane mind.
Martin Luther declared:
I frankly confess that, for myself, even if it could be, I
should not want free-will to be given me.…But now that
God has taken my salvation out of the control of my own
will, and put it under the control of His, and promised to
save me, not according to my working or running, but according to His own grace and mercy, I have the comforta-
44 Hope Beyond Hell
ble certainty that He is faithful and will not lie to me, and
that He is also great and powerful, so that no devils or opposition can break Him or pluck me from Him.
27
John Wesley claimed that everyone in the world could be saved
without the loss of liberty, according to a sermon entitled, ―The
General Spread of the Gospel,‖ which he preached on April 22, 1783.
He said a city, nation, or the whole world could become Christian,
and it could take place without difficulty if only we were to suppose
God acts irresistibly. ―Now in the same manner as God has converted
so many to Himself without destroying their liberty, He can undoubtedly convert whole nations, or the whole world. And it is as easy to
Him to convert a world as one individual soul.‖28
Free will? Have you prayed for light and revelation about this
teaching? Are His hands tied by your free will? Your belief or disbelief in ―free‖ will must inevitably be determined by your view of God‘s
sovereign will and power.
The biggest factor overlooked by those who say God will not violate man‘s ―free‖ will, is the fact that man does not own himself. ―All
souls are mine‖ (Ex. 18:4). God wills all to be saved (1Ti. 2:4). If that
does not happen, it is His will that is violated, not man‘s.
If you might dare, imagine putting to God this question: ―Do you
place a higher value on our self-destructive ―free will‖ than you do
your own loving will for us, your very own children?‖ Please think
about the audacity of this question! He created us and our wills. We
and they are subject to Him.
Why is it that our tradition only accepts our will as ―free‖ if it
leads us to eternal destruction, and not free when it leads us to life in
God‘s predetermined will(Ph. 2:9-11; Ro. 14:11)? Unlimited freedom
of will is an illusion. Such absolute freedom in man would be bondage of the worst kind imaginable.
I leave you with one final thought. If we, through our so called
―free‖ will, can trump God‘s will forever, then Christ gave up His
―will‖ in vain. This would unlawfully rob Him of His reward for
sacrificing His life for all men. Listen to His heart wrenching prayer
after falling on his face in the garden of Gethsemane: ―Father…not as
I will, but as You will!‖(Mt. 26:39). Jesus yielded up His ―will‖ to
His Father and accepted a most horrible death to save each one of us.
He came to save the world! (Jn. 12:47).Did Christ think for a moment that His Father‘s will to save all, and His ransom for all in due
Chapter One: Pillars 45
time (1Ti. 2:4, 6) would be meaningless? Not for a second! Please
pause a moment and reflect on what was just said.
―Jesus…for the joy that was set before Him endured the cross
(He. 12:2). What joy? There is only one thing that would give Him
true joy; the total success of His mission. The Good Shepherd is not
content until He finds each lost sheep. ―He shall see the travail of His
soul and shall be satisfied‖ (Is. 53:11 KJV)!He shall be satisfied!
The pillars supporting belief in infinite punishment have crumbled. Will you now consider more seriously this critical question, ―Is
there hope beyond Gehenna?‖ Might judgment have a positive
purpose in God‘s unfailing plan for all? The answer, I believe, is
found in the very nature of God Himself. Now, unshackled from
fallacious arguments, will you look afresh with me at God‘s awesome
and glorious attributes? What is He really like?