TABLE OF CONTENTS
DEFINITION, DIMENSIONS &
TERRESTRIAL COVENANTAL DELIMITATION
§ Salvation Defined by Relation to
the Universal Bar of Adjudication
- Salvation issues forth as a declaration of
righteousness (i.e., “justification”) only in the face of the
inevitable universal bar of adjudication (Is.
45:25; 53:11; Rom. 3:5-7→24-26,28,30;
4:5,25; 5:1; I Cor. 6:11; Gal.
2:16; 3:8,24; Tit. 3:7; Jas. 2:24-25) oppositely to
condemnation and wrath issued at that bar (Mt. 12:37; Rom. 3:5→5:9,16,18;
8:30,33; I Th. 1:10; 5:9), thereby taking its meaning with primary
respect to God’s declaration at that bar. (No
definition of salvation exists apart from justification before the
universal bar of adjudication at the close of the first cosmos (Great
White Throne), and no evidence exists for any other “saving
justification” before any other later bar of adjudication after
consignment to the Lake of Fire. Therefore there
is no concept of salvation beyond or apart from respect to the one
universal bar. Salvation has no meaning without respect to that
bar. That salvation is at all defined by relationship to the universal
bar of adjudication proves that it is delimited by it, and thus not
universal. All the foregoing reveals (and what follows will
also prove) that Universalist doctrine is built upon a false
meaning and application of the word “salvation.”)
- Salvation as evidenced through age-enduring
life lies oppositely to
the following judicial consequences:
- perishing (death) and damnation (Jn.
3:16-18; 5:24; I Cor.
1:18; II Cor. 7:10),
- the smiting of the wicked (Ps. 3:7-8; 18:47-48; 119:155),
- corruption (Gal.
- destruction (Php.
1:28; I Th. 5:3→9),
- age-enduring fire (Jude 7→23)
- wrath (I
Th. 2:16), salvation being antithetical to wrath (Ps.
78:21-22; I Th. 5:9-10; Jn.
3:36) wherein wrath exists as a terminal expectation outside any possibility of
of “salvation” cannot be transmuted so as to be defined by its
opposites. And for salvation to prove eventually universal, no
terminal expectation outside its possibility can be posited.)
- The saving ministry of the Holy Spirit is
confined to the terrestrial world against the benchmark of judgment
(Jn. 16:8-11) in and upon
mortal bodies. (No scripture
exists to show the Holy Spirit at work in hell or the Lake of Fire
after the one universal judgment. The Holy Spirit cannot convict
further of a “judgment to come” which is already past. Therefore it
is oxymoronic to assert a work of conviction of sin in order to come
to repentance in the Lake of Fire with no judgment to reference,
doubly so where repentance beyond the grave for previous tasters of
salvation is declared to be impossible (Heb. 6:4-6).)
- The reconciling atonement of the Lamb of
God enables avoidance of and protection amidst His scrolling end
time judgments including the final judgment bar, but does not preempt
the judgments or the universal adjudicating bar, further
establishing the delimited referential scope of atoning salvation in terms of that bar (Rev.
§ Salvation Defined Preventatively
of the Universal Bar of Adjudication
- Salvation is the repair of enmity at its root
cause, which is holiness violation (i.e., sin, Mt. 1:21). (Salvation, being deliverance from enmity’s cause
(sin), automatically embraces deliverance from enmity’s consequences
(death and judgment), both cause and consequence being of one
indivisible nature. Therefore there is nothing “saving” about sin’s
consequences through the Lake of Fire. Enmity’s consequence cannot
save from enmity’s cause. Please review PART
Cosmological Enmity: Holiness vs. Sin, Death &
Judgment, Point 11.)
- The Biblical (gospel of) salvation operates
only preventatively of and
preservationally against final condemnation and perishing under
wrath in hell and the Lake of Fire (Job 33:18; Ps.
6:4-5; 34:22; 49:14-15; 78:21-22; 86:13; 88:1→3; 103:3; 116:3-4,6,8-9; 146:3-4; Pr. 23:14; Jon. 2:6(10); Mt.
23:33; Mk. 16:16; John 3:16-17,36;
5:24(pass out of death to life),34; 8:52; Ac. 2:20-21,40; 15:1→11; 16:29-30; Rom. 5:9; I Cor. 1:18;
Cor. 7:10; Php.
1:28; I Th. 1:10; 2:16; 5:9; II Th. 2:10; II Tim. 2:10→12; Heb. 2:2-3,14-15;
4:12; 5:20; I Pt. 1:17-19; 3:20-21; II Pt. 2:5; 3:9-15; Jude
23), having no meaning past such execution. (Universalism is not a doctrine of
salvation, but of post-condemnatory
“anti-existential transmutation” out from annihilation.
Christ said He would die specifically so the world “should
not perish” (Jn. 3:16). Thus saying, He delimited the scope of
His death’s effectiveness for man. It is effective up
the point of perishing, and not beyond. We have already
established that “perishing” is an interlocked co-equal
anti-reconciliatory judicial term with damnation and destruction in
the Lake of Fire (Please review PART
2, Point 14, 3rd subpoint
with Point 32 above.) There
is no other cosmic meaning of “perishing” to which the word can refer
and for which Christ’s death was given to prevent.
Therefore salvation can only lie preventatively
of hell and the Lake of Fire. No “salvation” can occur past entrance
into or through means of perishing in Gehenna. Such idea falls fully outside Jesus’ definition of
(For more on Paul's view of the judgment-preventative nature of
salvation, please see APPENDIX C, Point 3.)
Thus, even if “all men” were to be finally “saved” as Universalists
assert they will be, to meet Jesus’ definition of salvation, such a
universal redemption could only occur ahead
of their perishing in the Lake of Fire / Gehenna (Mt. 23:33)
with its wrath to come (Rom. 5:9; I Th. 1:10; 5:9). To
contend for a “salvation” after
the perishing which the cross was given to alone prevent is to 1) contradict the biblical meaning
of salvation and to 2) change its meaning by assigning hidden redemptive value to perishing
itself apart from and/or in addition to the cross. Such
contention therefore meets the definition of “another gospel”
(Gal. 1:6-7; II Cor. 11:4.)
§ Salvation Established Only by Sovereign
- God sovereignly initiates unilateral
covenant with man as between a Benefactor and a beneficiary ((Gen. 2:16-17→Hos. 6:7); Gen.
6:18; 9:9-17; 15:18; Ex.
24:8; 34:10,27; Ps.
89:3-4; Is. 55:3; 61:8; Jer. 31:33; 32:40; Ezk.
16:8; 20:37), not like that as between two contracting men (e.g., Gen. 21:27,32; 31:44).
- The promise of salvation through the select
seed of Abraham and Isaac leading to the seed of Christ is made by
sovereign unilateral covenant (Gen.
I Chr. 16:15-17); being not
made through Ishmael (Gen.
17:20-21). (The dependence of
salvation on sovereign unilateral covenant through a select, exclusive
living seed line requires Universalists to prove that 1) all men
without exception are under one universal unilateral covenant; 2) the
covenant through the Abrahamic seed through Isaac unto Christ can be
shown to be
the whole universal adamic seed,
and 3) a living seed line still
exists as “living seed” in the netherworld capable of salvation! In fact, Universalism cannot
meet such a burden. Rather, the qualifying factors of unilateral
salvational covenant all lie oxymoronically in witness against any
divine intention of Universal salvation, either before or after death. A Universalist god could
have no reason to covenantally restrict salvation to a single
exclusive seed line. If then salvation in the terrestrial
realm is subject to such delimiting
qualification, how much less basis exists to postulate any
concept of unqualified
universal “covenantal” salvation out of the netherworld??
(Please compare with PART 2 §
Jesus on the Universal Enmity Continuum, Point 24). (Please
see further PART 5 SELECT
EXCLUSIVE SINGULARITY OF THE SEED OF CHRIST.))
- The unilateral covenant of seed-line
salvation is made unto countless terrestrial generations wherein each
generation comes to terms of its own accountability within the
covenant ((Gen. 17:7,9,19; Dt. 7:9; I Chr. 16:15-17; Ps.
105:8-10; 132:12; 145:4; Is.
55:3; 59:21; Jer. 33:14-26)→
(e.g., Dt. 1:35; 32:5,20; Jdg 2:10; Ps. 33:11; 71:18; 78:6-8; 102:18; Jer. 2:31; Ezk.
18:2-4; Mt. 11:16;
12:39-45; 23:36; Lk.
Ac. 2:40; 13:36)). (All reference to active divine covenantal
interaction with generations is in terms of terrestrially living
people. No such reference exists relative to any “disobedient
generations of the dead” which universalism must demonstrate to give
any meaning to its concept of posthumous salvation. See
further below §
Salvation Adjudicated Only Upon Terrestrial Life Action, Point 72
ff. and PART 9 § Remnant
- The only
universal divine covenant
made with all mankind and creation is the covenant to never destroy
the earth by flood again (Gen.
9:9-17), while the only
divine covenant made restoratively
out of destructive wrath akin to the Genesis 9 universal covenant is
the covenant with the terrestrial
remnant of the Abrahamic seed-line (Is.
54:6-10). (See further PART
The Exceptional Disciplinary
Agency of Wrath on a Terrestrial Covenantal People). But no universal unilateral
covenant of salvation upon mankind exists. (That
no universal unilateral
salvation covenant actually appears in scripture disproves universal
reconciliation. There can be no universal reconciliation without
a universal unilateral covenant. And any assertion of such a universal
“covenant” is otherwise directly rebutted by the universal enmity
decree of Gen. 3:15. Yet even if such a covenant were provable from
scripture, it would still have to be proven to apply to the damned in
the netherworld. No restorational covenant out of wrath appears
universally among the living, never mind among the damned. (Please see
again Point 38 above.)
- Beneficiaries of a sovereign unilateral
covenantal seed-line down the generational continuum may thus reject
the covenant (Ex. 19:5; Lev. 26:15), but God will
still maintain restorative
covenant with that seed-line (Lev.
26:44; Dt. 4:31; II Ki. 13:23; Ps.
89:30-37; cf. II Chron
21:7; Jer. 33:24-26; Ezk. 16:60,62-63; Rom.
3:3; 11:1-5). (Because all
covenantal restoration occurs only with reference to a terrestrially
living generational seed-line, the “prophetically” extended
concept of covenantal restoration out of netherworld destruction has
no valid foundation.)
- Members of the covenantal seed-line who
nevertheless rebel against the covenant are put to death (Dt.
17:2-7) and perish under divine anger (Josh.
23:16), wherein those bearing such poison are cursed without
forgiveness and without memory under heaven (Dt.
29:18-21; Jer. 11:3), being
purged out from the covenantal bond (Ezk.
20:36-38). (The express
exclusion of rebels from the salvational covenantal bond under curse
of divine forgetfulness contradicts the possibility of universal
reconciliation. Because their forced departure from terrestrial life
also means their forced departure from salvation’s covenantal bond,
there is therefore no other basis for further posthumous covenantal
salvation. No other covenantal bond of salvation exists to be
available to a dead non-terrestrial “ex-seed.”)
- Thus salvation
is ordered within divine unilateral covenant (II Sam. 23:5; Ps.
89:3→26; Is. 49:8) while the
“worthless” (lit. “belials”) and haters against the covenant are
burned and crushed under military order (II
Sam. 23:6-7; Ps.
89:23). (Since salvation is
only found within covenant, to be crushed outside of covenant contains
no hope of salvation.)
- The wicked have no acknowledged right in the
divine covenant (Ps.
50:16-17) while salvation belongs only to those who live in harmony
with the covenant against the opposite fate of being torn to pieces (Ps. 50:22-23). (Thus salvation is covenantally exclusive,
which exclusivity prohibits a concept of universal reconciliation. No
universal reconciliation is possible where salvation is defined only
upon an exclusively identified seed-line apart from others.)
- The salvific Abraham seed-line covenant
transfers from the Mosaic iteration to become the spiritual New
Covenant through the blood of Christ “poured out for many” (Lk.
1:68-75 → Mt.
26:28; Mk. 14:24; Lk.
22:20; I Cor. 11:25; II Cor.
3:6; Heb. 7:22; 8:6-13).
(This means that all the realities characterizing salvation and
expulsion from salvation under unilateral covenantal bond apply to the
New Covenant as well as the Old Covenant. The New Covenant deals only
with the living terrestrial seed of men in all generations to the
exclusion of all who rebel against it to become sentenced to the
Second Death (See PART 4 §
Book of Hebrews: Exacting Terrestrial Specifications of the
- The salvific covenant is executed only by the
innocent blood death of the Enmity-free Man in bearing the universal
enmity-consequence on behalf of all mankind under enmity (Heb.
9:15-20; 12:24; 13:20. See PART
4 – BLOOD FOR BLOOD: THE TERRESTRIALITY OF
§ Salvation Exposited: Provisional
vs. Effectual Covenantal Salvation
- Salvation (reconciliation by the Blood of
- universally provisional
(applied in principle) to all mankind without exception (Rom.
5:8-11; II Cor.
5:14,18-20; Heb. 2:9; I Jn. 2:2) in accord with Divine Passion (Jn.
separationally exclusive (Lk. 12:49-53; 14:26; Jn.
15:19-25; Ac. 26:18; Tit.
2:14; Heb. 2:10-17; 11:16 (by faith); (1Pt. 2:9→ Dt.
7:6); Rev. 5:9 (“from
every”); 7:3→9:4; 14:1; 18:4),
selectively exceptional (Jn. 5:21; 6:44-45,65; 15:16,19; Ac.
13:48; 15:14,17-19; 16:14; Rom.
8:27-30; 9:11,15-29; 11:4-5; I
Cor. 1:24-28; Eph. 1:4-9,11; Col. 3:12;
II Th. 2:13-14; II Tim.
2:10; Tit. 1:1; Jas. 2:5; I
Pt. 1:1-2; 2:9; II Pt. 1:10; Rev. 5:9
(“from every”); 14:3-4) and
practically conditional through proving of
durable obedience (works) under discipline to the
end of mortal life (Mt.
13:20; 24:13; Mk. 3:13; Jn. 6:27; 8:31; 15:4→6; I Cor.
15:2; Col. 1:23; II Tim. 2:12; Heb.
3:6-19; 5:9; 6:7-8,11; 10:23,36; 11:17,27; 12:1,7; Jas. 1:4-5,12; 2:14-26; 5:10-11; I Pt. 1:7,23,25; II Pt.
1:10-11; 3:17; I Jn. 2:24,28;
3:9; II Jn. 9; Rev. 3:19; 13:10; 14:12);
Divine Intent (Eph.
1:5,9,11;3:11) in accord with the selective separational nature of
Holiness, God’s Self-declared chief attribute (Rev.
(Here we discover that, contrary to
Universalist belief, salvation is not a mono-faceted absolute power producing an unthwartably
effectual universal result. Rather, salvation is a spectral power producing an unthwartably effectual result only in a
delimited inner subset of
mankind within the outer
envelope of universally applied
and available provisional
covering for all men—a covering that may yet prove finally ineffectual
for the outer majority. As
seen in all the above verses, the entire New Testament runs on this
spectral conception of salvation, from which in turn the Bible-wide
concept of remnant is birthed. (Please further see PART 9 § Remnant Based
provisionality is the platform for its targeted effectuality,
but does not equate to universal effectuality. Universal provisionality
does not affect or change or define the
covenantally restrictive nature of effectual salvation. This is
the Universalist rub.
Universalism cannot tolerate a spectral
salvation that is finally effectual only upon a subset of men though
it provisionally reconciles everyone to God. Thus Universalists must
find ways to mis-equate salvation’s universal provisionality with
its covenantally delimited selective, separational, conditional
effectuality. They must forcibly redefine these conditional
effectual factors to make them fit inside a universally
unconditionally effectual salvation concept—as if God had made an
effectually saving covenant with the entire universe of mankind,
even so far as “making” or “re-establishing” (?) such covenant with
all salvational covenant breakers consigned to the netherworld.
The myopic Universalist dependence on the word “all”
serves to support this purpose. The emphasis on God’s desire to
save ”all” men is based on a thought non sequitur in which, if salvation
is universally applicable to “all men,” that universality somehow
itself proves the unthwartable effectuality of that applicability—contrary
the thought flow of every apostolic and prophetic expositor of salvation
in the Bible. The belief is, “If
we just hammer enough on the facet of salvation’s ‘allness,’ that
sufficiently proves salvation’s universal effectuality. The ‘allness’
proves there is no spectrality in salvation’s efficacy.” That is
the unseen faulty assumption behind this emphasis.
the issue of God’s reconciling “all” men has no bearing on defining
salvation as a mono-faceted absolute effectually saving power.
Salvation’s provisional universality doesn’t nullify the
conditionalities upon which its lasting effectuality depends as taught
everywhere throughout. Thus,
the scope of the meaning of “all”
is not the point. The only point is whether the provisional
salvational dimension applied to the “all” can be thwarted and lost. The thought flows of all the
apostles harmoniously show that salvation is only conditionally
effectual for the “all,” that it can be irretrievably
lost (e.g., Heb. 6:4-6), men can receive forgiveness by the blood yet
never come to new birth (e.g., II Pt. 2:1→22);
salvation is only absolutely permanently effectual for the remnant who
prove their covenantal new birth identity through enduring obedience
(per above scriptures). The Universalist emphasis on “all” does not
nullify the clearly taught provisional-to-effectual spectrality of
salvation. It cannot convert a biblically spectral salvation (defined
only preventatively of judgment) into an absolutist Universalist
“salvation” (definable past the judgment).
Thus it is that, the three qualifying
factors of effectual salvation—separational exclusivity, selective
exceptionality and conditional proving for durability—singly and jointly
militate against any concept of universal reconciliation. By
Universalist philosophical definition, “universal” salvation can only be
entirely inclusive, non-exceptional and unconditional in its targeted
purpose and outworking. The ideas of exclusivity, exceptionality and
conditionality are simply inherently foreign and incompatible with a
Universalist construct. (That is, there is no purpose for God to
separate, choose and prove the “saved” from among the “unsaved.”
Further, these qualifying factors can find absolutely no expression in
hell! There is no “separation from the world” in hell; there is no
election by God in hell; and there is no proving for obedience in
hell—all of which are necessary to effectual salvation.)
particular, the factor of salvation’s conditional proving for durable
obedience through the end of mortal life directly disproves the possibility of
universal reconciliation. Past death, there can be neither further
“obedience” nor “mortal end” point by which to prove salvation’s
obedient reality in the believer. A
Universalist salvation cannot philosophically be subject to any
conditional proving by obedience, much less accommodate any possibility
for such proving under netherworld conditions. (Please see further below
§ Salvation Adjudicated Only Upon
Terrestrial Life Action.)
only other Universalist remedy available to the problem of salvation’s
qualified effectuality is to intentionally ignore and dismiss these
factors by blindly redefining salvation’s effectuality wholly in terms
of its provisionality which is all-inclusive, non-exceptional and
this does not solve the problem. For if salvation’s universal
provisionality equals its effectuality, then given that salvation has
already been accomplished once for all time (Heb. 10:10→12),
and if Christ “is”
the effectual “savior of all men”
(I Tim. 4:10) as Universalists assert, then that effectuality must already
be in force. Everyone is
already effectually saved. No
one can go to hell since the cross, everyone in hell was liberated
therefrom at that time, and there can be no future judgment and no Lake
of Fire. Universal reconciliation
must have already occurred.
Obviously however, such is not true. All men are not now effectually
saved. Therefore the distinction between provisional and effectual
salvation is undeniably real. And
if so, then the exclusive, exceptional and conditional factors that
scripture attaches to that effectuality are equally undeniable, and
those factors disprove Universalist philosophy and the possibility of
future effectual universal salvation (—all beside the fact that any
effectual future “saving of all men” would still have to occur before
the judgment to meet Jesus’
definition of salvation. (Please review § Salvation Defined Preventatively of the Universal Bar of
Adjudication, Point 36 above. For further discussion on Paul’s
views regarding provisional vs. effectual salvation please see APPENDIX C, Points 4-5.))
(The qualified effectuality of
covenantal salvation arises due to the distinctiveness of holiness to
which it repairs. Salvation is with respect to holiness
violation (i.e., sin – Mt. 1:21). God’s salvation is as
sovereignly selective as His holiness
is sovereignly distinctive. Salvation, being a reconciliation
God’s holiness is effectually executed on the same separational basis as that by which holiness exists. That
is why salvation is only finally effected by separated exclusivity,
selective exceptionality and proven condition. No human consideration of
the “fairness” of this separational selectivity carries any force for
challenging the vast scripture witness to this reality (Is. 29:16; 45:9;
Rom. 9:20). The fairness of delimited unilateral effectual covenantal
salvation is not up for human vote.)
- Kingdom salvation functions as a two-tiered indiscriminate collecting and
process wherein multitudes who believe within the universal
provisional call and collection phase are ultimately sifted out and
terminally rejected for failing the proving phase of enduring
effectuality (Mt. 13:47-50). (In the
Universalist construct, the parable of the net as written has no
meaning and the construct otherwise offers no foundation for
challenging the terminal end assigned to the “bad fish” of the
parable. There is no basis in the parable to claim that all the
castaway fish can or will somehow be regathered enduringly back into
- Kingdom redemption occurs in principle of the
“whole field” of the world while in effect only upon its select
“hidden treasure” in the saints (Mt.
13:44). (The parable of the
hidden treasure affirms the provisional vs. effectual dimensions of
salvation. There is no basis for claiming that the whole field becomes
the treasure as a Universalist construct would require. That is to
rewrite the parable.)
- God is provisionally (principally) the Savior
of all men wherein there is no
other Savior ((I Tim. 4:10c; Tit.
2:11) → (Ac.
4:12; Is. 43:11; Hos.
13:4)), yet He is effectually (“especially”) the Savior of those who
believe (I Tim. 4:10d; 1:16). Within the context of these same pastoral
epistles (I & II Timothy;
Titus), some men will yet be considered detestable and worthless
(Tit. 1:10-16), come to
destruction (I Tim. 6:9), be
rejected (II Tim. 2:12) and
never be able to come to saving
truth (II Tim. 3:7-8).
(These sustained enmity qualifiers
throughout the pastoral epistles defeat the Universalist
interpretation of Christ’s effectual saviorhood of “all men” derived
from them. Had Paul meant to tell Timothy that God would effectually
save all men, he could not have also told him that some are "never
able" to come to know saving truth. His supposed assertion of
Christ’s universally effectual saviorhood would have rendered his
enmity-sustaining qualifiers pointless. The Universalist contention
that the word for “especially” (Gk. “malista”) by which “believers” are saved is used everywhere
else only as a superlative of import without exclusivity results in
saying then that faith is only
a superlative, but not the exclusive, means of salvation. In
that argument alone, Christian Universalism proves itself to be
another gospel! (Please see further APPENDIX
C, Points 4-5.))
- Death is abolished and Christ’s enemies are
defeated in principle (II Tim.
1:10; I Pt. 3:22) ahead of the effectuality of that defeat (I
Cor. 15:25-26), exemplifying the principle-versus-effect nature
of divine purpose (See also II
Cor. 1:10). (Universalist
salvation theology ignores / denies the “in-principle provisional”
versus “in-fact effectual” nature of divine purpose, classifying all
provisional-class salvation as effectual-class salvation against the
massive biblical evidence that terminally delimits the scope of
effectual divine purpose.)
- False teachers may appropriate the
provisional washing of the blood for their sins, yet never receive a
new nature so as to become effectually saved, being consigned
oppositely to terminal destruction (II
Pt. 2:1→22 with
Heb. 10:29→6:9). (The
possibility of being washed by the blood to obtain forgiveness of sins
while yet ending condemned / destroyed opposite to salvation proves a
factual difference between provisional and effectual salvation while
simultaneously disproving the universality of effectual salvation. If
all salvation were effectual as Universalism requires, the possibility
of falling away from salvation could not exist once the blood of
Christ is appropriated for saving forgiveness. And no mechanism is
philosophically conceivable whereby the blood once ineffectually
applied on earth can somehow become applied again in the Lake of Fire
unto effectual salvation. Such possibility is in fact pointedly denied
(Heb. 10:26). Thus the mere fact of differentiality between
provisional and effectual salvation disproves the possibility of
universal reconciliation. See further PART
4 § The Role of Blood Atonement in Salvation’s Terrestrial
and PART 7 § The Irretrievably Forfeited
Salvation of Apostates, Point 139.)
§ Salvation Exposited:
The Grace/Gift of Living
Promise-Power Righteousness vs. Terrestrial Force Sin
- Salvation is exercised by grace- (Ac.
15:11; Rom. 4:16; Eph.
2:5,8; II Tim. 1:9; Tit. 2:11)
as a gift (Jn. 4:10; Rom. 3:24; 4:16; 5:15-17;
6:23; 11:6; Eph. 2:8; Tit. 2:11-14; I Pt.
1:10) of promise-power righteousness (Ac. 13:32-33; Rom.
4:13-20; 9:8-9; Gal.
3:14,22; Eph. 3:6; Heb. 6:12,17; 8:6; 9:15; 10:23,36; 11:9,11,13,17,39; Jas.
2:5; II Pt. 1:4; I
Jn. 2:25) energized by an active age-enduring life force
((Jn. 1:14 “full of grace” → (II
Pt. 1:2; 3:18 → Jn.
17:3 “age-enduring life”) → (by
“promise” II Tim. 1:1; I
Jn. 2:25)). (The grace
that defines salvation is not a mere synonym for God’s lovingkindness,
but is the express operation of a highly
described living promise-based power of righteousness imparted
to man. Yet no such
living promissory righteousness
exists or operates in the Lake of Fire. Neither the powers of
promise, righteousness nor life are or can be found there. Thus there
is no such thing as “universal grace” for the finally damned. The
sloppy application to the netherworld of a deficient idea of “grace”
merely as God’s lovingkindness utterly fails the exactingly exposited
biblical meaning of grace.)
- The living power of saving grace acts against
the power force of human sin
5:20-21; 6:1,14-15) in the living
terrestrial realm before the wrath to come (e.g., Heb.
2:14-15; 4:16 →Rom. 5:9-10) vis-à-vis the knowledge
of the law (Rom. 5:20)
and the knowledge of good (Rom. 2:14-15; Jas. 4:17) against which all human sin is committed. (The contest between grace and sin on which
Paul exposits salvation is thus fought only
in the terrestrial realm where sin finds its expression through
the knowledge of the law and of moral good. It is not fought in the
Lake of Fire under executed sentence of divine wrath where neither the
knowledge of the terrestrial law nor of moral good further operates as
if to prohibit adultery, murder, theft, lying etc.)
- Saving grace fights directly against terrestrial sin (Rom. 5:15-16,20) that causes death (Rom. 5:12,17-18). That is, grace defeats death only
adjunctively in conjunction with its direct
defeat of terrestrial sin (Rom.
5:15-21. See also the sin→death defeat axis in I Cor. 15:55-56). (For this reason, the Universalist idea that
grace operates as some mysterious post-terrestrial force through the
Lake of Fire to “redeem” men and/or directly to extinguish the Lake of
Fire outside all context of the terrestrial sin contest is erroneous.
Grace is exposited only as a contest directly with terrestrial sin in
the mortal body under knowledge of the law by which death’s defeat in
the believers is in turn effected.)
- The biblical destiny progression of the
damned proceeds from sin (Gen. 2:16-17) to death (Rom. 5:12; 6:23; Jas.
1:15) to hell / Sheol (Ps. 6:5; 18:5;
55:15; 116:3; Pr. 5:5;
7:27; 9:18; Is. 28:15,18;
38:18; Ezk. 31:17; Hos. 13:14; Hab. 2:5; Rev. 1:18; 6:8) to the Lake of Fire (Rev. 20:14), being a progression of increasing distance and separation (enmity) from life in God.
intercepts this negative trajectory only at its beginning point in sin (see Rom. 5:15-21), this
trajectory otherwise runs oppositely to any
salvation and thus totally against any concept of eventual universal
salvation, a concept for which no cosmologic evidence exists. If
salvation is exposited only as intercepting negative destiny
progression at its root point of sin, then an open-ended negative
trajectory past the point of sin does
not witness in any way to an eventual universal reconciliation.
The trajectory only witnesses against it. (Please see further PART
10 § The Spiritual
Law of Negative Destiny Progression, Point 202).)
- Where “many” died because of one
transgression, grace abounds to “the many” (Rom.
5:15,19). (The word “many” at
both ends of the comparison between sin and grace indicates a qualitative
comparison between the powers of sin and grace, not a
quantitative comparison of the numbers of people affected by the
powers. Had Paul’s point been to compare the numbers of people
affected by both sin and grace so as to indicate the universal
effectuality of grace, He would have used the word “all”
throughout the comparisons to describe these numbers (“as
all died→grace abounds to all…as all were
made sinners→all will be made righteous.”) He would not have used the word “many.”
The word “many” is pointless in a Universalist context. Thus Romans 5
does not teach the universalistic post-death “salvation” of all the
living, never mind all the damned.)
- Where sin increased, grace abounded “all the
more” (Rom. 5:20) in that
Christ’s singular death is more powerful than the innumerable sins
producing the death and judgment (condemnation) arising from the Law (Rom. 5:12-21). (Comparison
is again between the number and potency of the acts under each power, not the number of participators and recipients
under each power (“many”). This is because the number of people who
can receive the “more grace” cannot be more than the number of sinners
affected by sin, which already includes all men. The phrase “all the
more” or “much more” cannot thus refer to the number of men to be
saved by grace as Universalists assert. (For larger treatment of
Points 56-57, please see further APPENDIX
G commentary on Romans 5.))
- In assuagement of the Universalist
complaint over the small numbers of redeemed under limited effectual
reconciliation, consider that the number of those in the universe to
be saved to age-enduring life by faith, though appearing now to be
comparatively small in present earth history, will eventually become
far more than the numbers of those seemingly numberless hordes in
the flesh who finally perish under condemnation (Gen.
15:5; 22:17; 26:4 →Is. 54:1 / Gal.
4:27). (This promise
contradicts the idea based on present observation of remnant
salvation that total reconciliation is demanded to prove that God’s
grace is greater upon the numbers of those saved than those that
perish. The estimated total number of people who have ever lived to
this time (app. 100 billion) is less than 1% of the estimated number
of cells in the average human body (15 – 70 trillion), which is in
turn far less than 0.1% of the estimated number of stars in the
known galaxies or the grains of sand on earth (between 1 sextillion
and 1 septillion) promised to Abraham. Thus the numbers of those to
receive the salvational blessing of Abraham in the ages to come will
eventually easily outstrip by mega percentages the final number of
those consigned to the Lake of Fire under the first cosmos.)
- As one sin brought universal condemnation to
mankind, one act of righteousness brought universal provisional justification and reconciliation to mankind (Rom.
Cor. 5:18-20; Heb.
2:9; I Jn. 2:2) preemptively of the wrath to come (Rom.
5:9). (This is a past tense
statement of an already
accomplished fact defined before
the wrath to come. Had Christ’s sacrifice brought effectual
justification to all mankind as to somehow prove that all men will
therefore be justified out of the Lake of Fire in the future, then it would not have been defined against the
wrath to come, but would have been in effectual force already, such that no further plan of salvation by persuasion
and belief was or is necessary. There would also be no Lake of
Fire—because the justification has already “resulted” in “life to all
men” as an accomplished fact. Either all men are already justified provisionally only, or we are
all justified effectually already so that there can be no future
judgment or Lake of Fire. Only the former conclusion is correct. But
either way, this passage cannot prove a future effectual justification that has not already been
- The number of saints (Rom.
1:6-7) who have
received the gift of righteousness (Rom.
died to sin (Rom. 6:2),
been baptized into Christ (Rom.
been united with Him in His death (Rom.
spiritually resurrected with Him (Rom.
6:4; Eph. 2:4-6) is
conditionally exceptional (“if, those who, they who”) (Rom.
6:5; 8:1,4,9-11; II Cor. 5:15); requiring
a provable terrestrial-based
post-conversion responsive surrender (Rom.
6:12-13; 8:12-13,17) and
Tim. 2:12) predicated on
their set apart election (Rom. 8:27-30,33) in order to certify
10) their effectually saved
identity out of their provisional salvation (II
Cor. 5:14-15,17) and
their eventual physical resurrection to life (Rom.
6:5; I Cor. 15:22-23). (These
terrestrially executed identifiers and qualifiers of salvation from
terrestrial sin are not only exceptional, but are inexecutable in
hell or the Lake of Fire past the only
and final adjudicated resurrection set forth. There is not nor
can there be in hell or the Lake of Fire any “baptism into Christ,”
“union with Him in His death,” “rising together with Him,” provable
post-conversional responsive “surrender” to Him or “endurance” of
obedient discipleship. The conditions of existence necessary to all this
do not exist in hell or the
Lake of Fire. The terrestrially qualified, proven and executed nature of salvation
itself thus prohibits any possible consideration of “universal
resurrection to life in Christ.” See further below at §
Salvation Adjudicated Only Upon Terrestrial Life Action.)
- Paul’s phrase “in Christ” used to indicate
those who are saved is repeatedly applied to a conditionally
sanctified, believing subset from within the whole of mankind (Rom. 8:1; 12:5; I Cor.
Cor. 1:21; 2:14-16; 3:14; 5:17; Gal.
2:4,16-17; 3:26-28; Eph.
1:10; 2:5-7,10,13; Php.
4:21; Col. 1:2,4; 2:5; I Th. 4:6; II Tim. 2:10). It is never universally applied to all of
mankind. Accordingly, while the number of “all” who die in Adam is always universal as is the number for
whom Christ provisionally
died, the number of “all”
who effectually live and
are resurrected “in Christ”
is always a conditional subset, usually indicated by the restrictive
phrase “those who.” (Rom. 5:17-18; I Cor.
15:22-23; II Cor.
5:14-15,17. See also I Tim.
- The “all (classes of) men” whom “God
(desires to) save(s)” (I Tim.
4:10) is qualified by the conditional number of “those who” would believe (I
Tim. 1:16) contrasted against the fact of final judgment for
others (I Tim. 5:24). (The conditional number of believers saved
and the fact of final judgment for others referenced in I Timothy
disproves any intent on Paul’s part in this letter to indicate God’s
irresistible will to effectually save all men. (Please see further APPENDIX C., Point
- The gospel of salvation by Paul including the
terms and conditions by which it is effectually outworked in mortal
life (specifically, justification relative to deeds done in the body
ahead of judgment, and salvation’s restriction to a selectively
separated seed inheritance) is the only
valid gospel (Rom. 2:16; Gal.
1:6-9 (e.g., I Cor.
6:9-11)). (The restrictive
terms of outworking of the Pauline gospel contradict the Universalist
gospel. Because the doctrine of Christian Universalism denies the
restrictive terms and conditions of Paul’s gospel as terrestrially
outworked in a limitedly defined Christ seed, it is a false gospel.)
§ Salvation Contexted by the Terminal
Enmity Continuum: Testimony of Peter and Jude
Peter and Jude
forcefully show an enmity continuum left open with unbelievers after
death, to wit: hardened unbelievers
- have been appointed to stumble (I
- will be judged before God (I
- given the difficulty of saving the
righteous, their fate lies outside contemplation of salvation (I Pt. 4:18),
- their judgment pre-dates their existence
(a mystery) (I Pt. 2:8;
II Pt. 2:3; Jude
- are condemned and cursed (II
Pt. 2:6, 14),
- are reserved and kept under punishment
until judgment (II Pt.
- share the same fate as the fallen angels
(II Pt. 2:4),
- will be destroyed like animals made to be
destroyed (II Pt.
2:12,22; Jude 10),
- are twice dead and uprooted (Jude
- are reserved for black darkness (II
Pt. 2:17; Jude
- their “last state” will be worse than
their first (II Pt.
- will meet the same fate as those killed
by the Flood and at Sodom (II
Pt. 2:5-6; Jude 7-8)
see further PART 7 § The
Irretrievably Forfeited Salvation of Apostates.)
Jesus proclaimed his
victorious life over the imprisoned disobedient spirits kept in eternal
(Gk. “aidios”) bonds of darkness ahead of the judgment (I
Pt. 3:19-20 → II Pt. 2:4 / Jude 6; Col. 2:15). (Jesus
did not “preach the gospel” to the damned antediluvians in Sheol but, as
Peter and Jude further show, He made proclamation to the spirits that
“left their first estate” to cohabit with the antediluvians. That these
imprisoned spirits are reserved for judgment and that their bonds are
eternal specifically prohibit any intended idea of eventual
reconciliation with them. All
salvation is preemptive of the judgment. (Please see further PART 8 § The Dynamics of
Fire as Redemptive Refining and Non-Redemptive Burning, Point 154).)
Believers of the preached
gospel who have died, though judged by God for their works in life
(and/or wrongly misjudged by men), nevertheless live in spirit to God
even as Christ suffered and died in the flesh to live in the Spirit to
God’s will. (I Pt.
2:6-8; Rev. 2:23); while any
salvation for the ungodly is beyond contemplation (→I
Pt. 4:18). (I Pt. 4:6 does not teach that the gospel is preached to the dead in
hell so they might “live” in the spirit out of the judgment, given
that, as we have proven, judgment cannot produce salvation (PART
2, Point 11),
all salvation is preemptive of judgment (Point 36 above) and Peter himself proceeds to say that salvation of
the ungodly is beyond contemplation (4:18)!
The letters of Peter are entirely
about the salvation of believers
persecuted by the ungodly, not about any salvation of the ungodly
either before or after death. (Please see further PART
10 § A Profile of
Hell (a.k.a. Sheol, the Pit, the Abyss), Point 213).)
God’s patience operates
toward vacillating, weak believers and elect unbelievers (“Patient
toward you, not willing….”) to determinedly assure that
none of His elect perish, but that all of them come to full repentance (II Pt. 1:8-11→3:9), whose ongoing repentance shortens the
time of patience necessary for withholding the judgment, hastening it
thereby (II Pt. 3:11-12);
while God is equally determined to keep accursed apostates under
punishment for their worse end under the coming judgment as creatures
born to be killed (II Pt. 2:9-10,12,14, 20-22). (God
determinedly unwilling that any of His elect perish, thus His patience
in bringing all elect to (full) repentance (in all things) is against
and up to His Day of judgment, initiating the destruction sequence of
the first cosmos. The devotion of the elect to their purification in the
saving knowledge of Christ speeds repentance and so reduces the delay to
the Day of the Lord (II Pt. 3:1-18). II Pt. 3:9 does not teach that God
is determinedly unwilling for any of mankind to perish or determined to
bring all men to repentant salvation as believed and taught in whole by
Universalists and in part by the vast majority of the evangelical
church. To the contrary, He states He has determinedly willed to destroy
§ Salvation Delimited by Temporal Opportunity
and Terminal Limits on the Means of Grace
- Salvation is specifically subject to temporal
opportunity limitation (Is.
49:8; Jer. 8:20; II
Cor. 6:2; Heb. 9:27). Limitation of opportunity demonstrates distinction
between salvation’s universal provisionality and its delimited
effectuality. Those sinking to death in sin do not return to find life
(Pr. 2:18-22), having no
more opportunity. (For
universalism to be true, salvation cannot be subject to any limitation
of temporal opportunity and no preclusion can be put upon the
possibility of the entombed damned in sin from returning to life.)
- Effectual salvation has terminal limits (Ps.
69:27; Heb. 6:6; 10:26-27;
Rev. 22:11) wherein some sin has irreparable terminal
consequence (Jer. 19:11) To
- Intercession is intrinsic to salvation (Lk. 22:32), yet has
terminal limits past which it cannot save (Jer.
7:15-16; 11:14; 15:1; Ezk.
14:14; I Jn. 5:16).
- Repentance has terminal limits past which
it cannot save (Jer.
14:12; Heb. 12:17).
- Forgiveness has terminal limits [even
without regard to blasphemy of the Spirit] (Dt.
29:20; Jer. 18:23).
Failed forgiveness is terminal (Mt.
- Mercy has terminal limits (Am. 7:8; 8:2-3) and is restricted by sovereign selective
appointment (Rom. 9:15-16→18,23),
by availability only to the merciful (Mt.
5:7) and is revocable (Mt. 18:32-35), all of which
sub-defines mercy’s provisional universality (Ps. 145:9) which does not extend to the wicked (Ps.
to be true, there can be no terminal limitations put upon any of these
means of grace necessary to effectual salvation.)
Repentance is required
for salvation (Lk. 13:3,5; Ac. 2:38; 3:19; 8:22) yet is a gift of God (Ac. 11:18) which He only “may” give to certain men (II
Tim. 2:25) which even then may thereafter be lost and never
6:4-6). (If God does not give a
gift required for salvation to all men, and if men may even permanently
lose that gift beyond retrievability once given them, then universal
reconciliation is neither possible nor is it God’s determined plan.
Please compare further PART
7 § Anti-Reconciliatory Heart Hardening, Point 132.)
- Grace may be received in vain and nullified (I Cor. 15:2,10; II
Cor. 6:1; Gal. 1:6; 2:21; 3:4; 4:11; 5:4; Heb. 10:29 (“trampled”); 12:15; Jude 4). (Thus grace is
neither universal nor unlimited in its saving power and effect. If
grace as a preventative of death and condemnation can be nullified in
the land of the living, it has no basis of impartation among the
condemned dead in the Lake of Fire.)
- Effectual salvation is confined to the high
priestly intercessory ministry of Jesus Christ (Heb. 2:14-3:6; 4:14-5:10; 7:14-(25)-28; 10:19-21; Lk.
22:32) which is further confined to His elect house (Jn.
17:9; Heb. 2:10-14; 3:6;
10:21) and exercised as an authority only within heaven and earth (Mt. 28:18) with its
terrestrial realm (Jn.17:2).
(There is no saving high
priestly ministry outside this domain. Christ makes no intercession
for those in hell and the Lake of Fire. There is no intercession for
the devil or his angels or for disembodied spirits not previously
saved in the earth-flesh realm.)
- The number of those for whom Christ
intercedes in Heb. 7:25
is indicated by the words “Those who” (ho),
a numerical delimiter, and not by the word “utterly” (eis pantelos), a descriptor of individual depth. (Universalists assert without foundation
against the plain language that because those who Christ
effectually saves are saved to the “uttermost,” He therefore
effectually saves “all” men without exception—a complete non
- Intercessory prayer for salvation ceases
at death (I Jn. 5:16). (Since no salvation can occur apart from
Christ’s intercessory ministry, and since no intercession may be
offered for those who sin unto death, therefore there can be no
“salvation” past death.)
- The sprinkling cleansing of the blood of
Christ upon the human conscience (Heb.
9:14) does not prevent the end possibility of a terminally seared
conscience (I Tim. 4:2). (Thus the spilling of the blood of Christ
does not guarantee effectual universal reconciliation. If the blood
of Christ cannot prevent a seared conscience once it has been
cleansed in the land of the living, there is no basis to believe it
can accomplish anything further with that conscience in the realm of
the dead, unless one assigns saving power to hell and the Lake of
Fire to re-cleanse the conscience—a false gospel.)
§ Salvation Adjudicated Only Upon
Terrestrial Life Action
- All final adjudication (hence salvation /
justification from judgment) issues only with respect to “deeds done in the (fleshly)
body” (Job 34:11; Ps.
62:12; Pr. 11:31;
24:12; Mt. 16:27; Rom.
2:6,13,16(→13:11-14); II Cor.
5:10; 11:15; 13:5-7; Col. 3:6; Tit.
3:8,14; Jas. 2:24; I Pt. 1:17;
Rev. 2:23; (also 14:13); 20:12; 22:12)
sometimes referred to as “garments” (Mt.
22:11-13; Rev. 3:5; 19:8) wherein deeds determine one’s end (II
5:9). (Neither fleshly bodies nor deeds exist in hell or the
Lake of Fire by which salvation and justification by faith might be
further adjudicated (Eccl. 9:10); and thus no further adjudication
occurs respecting the possibility of any deeds of any resurrectional
body sentenced to the Lake of Fire.)
- All “afterlife” (post terrestrial)
destiny and its hope are allotted, determined and assessed as an award, reward or recompense predicated upon mortal terrestrial life
behavior and activity for which terrestrial death (the
“end”) serves as the closing benchmark, upon which afterlife
destiny is thus assigned. (Mt.
6:19-21; 13:41-43; 20:1-16; 24:13; 25:14-30; Lk. 16:25; 19:12-27;
Ac. 26:7; Rom.
5:2-5; 8:4-25; 12:12; 15:4; Php.
3:11-13; Col. 1:23; I
Tim. 4:10; II
Tim. 4:7-8; Heb.
6:11; 9:27; I Pt.
1:13; II Jn.
8; Rev. 2:10,26;
12:11). (No afterlife
destiny is assessed nor hope thereof maintained that is not predicated upon terrestrial life action. Therefore, and
because all terrestrial action ceases after death, the
Universalist assertion and “hope” of a further post-death “change”
of destiny has no foundation.)
- Effectual salvation requires the endurance
of a certain spiritual labor (Lk. 13:24; Jn. 6:27), entailing
entrance into a spiritual rest from all personal earthly labor
achieved only by endurance under mortality (Heb.
4:10-11; 11:17; Rev.
14:12-13) that may be failed of entrance and permanently barred
through disobedience to the Word of God (Heb.
(No rest can be “labored” to
enter from within hell or the Lake of Fire because none of the
proving conditions of labor under mortality by which spiritual rest
is entered exist there. No works exist in hell by which a man’s
faith may be evinced or further advanced or adjudicated (Eccl.
All Faith for Salvation and Its Related Obedience Is Exercised
- Both salvation ministry and the faith
required for salvation (Eph.
2:8) execute only in the
domain of terrestrial existence, not in heaven or in hell (the
abyss), (Rom. 10:6-10,18;
Tit. 2:11-14), wherein
faith acts as an inner conviction exercised against mortal terrestrial senses, without which God can never be
pleased (Heb 11:1-6-40),
prior to and contrasted against condemnation (Heb. 11:7), being also a hallmark of separational exclusivity (Heb. 11:16). (The fleshly component of terrestrial sense against which saving faith is exercised does
not exist beyond the grave while the separational
exclusivity of faith prohibits postulation of “universally
saving faith.” Thus no salvation by “faith” is possible after death
for the damned any more than it is possible or necessary after death
for the saved.)
- The atonement did not effectively save
those under its covenant who yet failed to believe on earth (I
Cor. 10:1-11; Heb.
(The atonement does not
effectually save apart from being “mixed” with terrestrially
exercised faith. Therefore there is neither effective atonement
nor salvation in the grave past terrestrial faith.)
- Life is awarded for faith that is
completed prior to
death (Rev. 2:10). (No evidence exists for the awarding of
life after death apart from faith that was exercised in the
terrestrial realm or for a definition of “faith” that otherwise
exists after death.)
All New Testament
reference to exercise of “faith” ((x228), “believe” (x103), “believes”
(x29), “believed” (x70) NASB) including God’s expectation of finding
it (Lk. 18:8)) occurs only
in respect to terrestrial realm life and bodily works (Rom.
1:17; 4:11-12,19-20; Gal.
2:20; 3:11; 6:10; I Th.
1:3; I Tim. 1:13-16; II Tim.
4:7; Tit. 2:11-14 (“present
age”); Heb. 10:38; 11:1-40;
Jas. 2:14-26) oppositely to
terrestrial works of the law (Rom.
3:27-28; 4:13-14; Gal.
2:16; 3:12; Php 3:9; I Tim. 3:16).
- Salvation has reference only to those who
terrestrially believe (I Cor. 1:21).
- Faith for salvation has no reference from
within heaven or hell (the abyss) (Rom.
- Believing in Christ from hell does not
effect “salvation” (Lk. 16:27-31; Jas. 2:19).
- Faith extends only to the preserving of
the soul from hell
(destruction / judgment) (Mk.
16:16; Jn. 3:16,18;
3:36; 5:24; 8:24; 11:26; II
Th. 2:12; Heb.
10:39; Jude 5).
- Believing is predicated on election (Jn.
- Some scoffers will perish and will never
believe (Ac. 13:41. cf.
II Tim. 3:7). (The word “never”
has no delimitation. This means scoffers will never believe in any domain,
whether from earth, or from the netherworld, and therefore that perishing is forever.
There is absolutely no basis for the belief that faith that fails
in the terrestrial realm and which was the appointed means to
prevent entry to the netherworld can somehow be produced from
within the netherworld!)
- The faith of some will be rejected who
are "never able" to come to the truth (II
Tim. 3:2→7-8). (That
some faith exercised within the terrestrial realm can be rejected
indicates that not all faith effects salvation, nor therefore can
asserting the possibility of exercise of “faith” from within the
netherworld prove any possibility of universal
reconciliation, even if faith could be exercised in the
- Faith may be exercised unto terminal
destruction via cursing (Mk.
11:21-24) as well as unto establishing condemnation in others (Heb. 11:7). (Thus faith
does not act only as a universe-wide power of salvation by which
all the universe may be saved. Faith
works at times anti-reconciliatorily to effect and to preserve
unclosed enmity, thus precluding any divine intent of
universal reconciliation by faith.)
- Terrestrial obedience (Jn. 3:36) through the Spirit
under mortality (Rom. 1:5→8:12-13)
as the key prover of saving faith (Jn.
8:51-52; 12:47-48; II Th.
1:8; Heb. 5:9; I Pt. 4:17) is alternately referred to as “keeping my
commandments” and “fruit(fullness)”(Jn.
15:6-10; Col. 1:10; I
Jn. 2:3-4; 3:24; Jas.
3:18) (See also Ac. 6:7; I Pt. 1:2,14). All
faith is proven by terrestrially enduring obedient discipleship and
divine character quality development identified as “fruitfulness” (Mt.
3:8,10;7:17-19;12:33;13:23; 21:43; Mk.
4:20; Lk. 3:9; 6:43-44;
8:14-15; 13:6-9; Jn. 4:36;
12:24; 15:2-8,16; Rom.
1:13; 7:4-5; 15:28; Gal.
5:22; Eph. 5:9; Col.
1:6,10; Heb. 12:11; 13:15;
Jas. 3:18; Jude 12). (See further
at § The Parameters of
Resurrection Life, Point 94. Neither terrestrial obedience nor
fruitfulness are provable in hell, a place portrayed only as the
terminal destination for failed earth-side fruitlessness.
Hell and the Lake of Fire are shown only to be the consequence of
earthly mortal disobedience, not places of developing obedience to the
Lord’s commandments or “fruit” through a burning worm-eaten
anti-resurrection body. The terrestrial conditions for proving
obedience and bearing fruit do not exist there, therefore no salvation
can be accomplished there. See further PART
A Profile of
Hell (a.k.a. Sheol, the Pit, the Abyss) and § A Profile of the
Lake of Fire (a.k.a. Gehenna))
All Faith for Salvation Is Ministered Terrestrially
The ordained means for
the transmission of effectual reconciliation is the terrestrial testimony
of believers to unbelievers “from faith to faith” (Jn. 1:7; 3:33; 5:32→34,36; 17:20;19:35;
Ac. 1:8; 13:31;
22:15,18; 26:16; Rom. 1:17; II Tim. 2:2; I Jn. 5:9-11; Rev.
1:1-2,9; 6:9; 11:3,7; 12:11; 20:4; cf. Ps.
78:5-6). (In hell and the Lake of
Fire, no believers exist to witness to unbelievers. Thus the only
appointed means for effectual reconciliation does not exist; and
scripture outlines no other appointed means to effective reconciliation.
Therefore the possibility of effectual universal reconciliation from
hell and the Lake of Fire has no basis for assertion.)
Abraham affirms from
Sheol that terrestrial testimony is the only means to reconciling faith
and offers no testimony of his own whereby the rich man in hell might
somehow have yet become effectually reconciled (Lk.
16:24-31). (If effectual
reconciliation by a believer’s testimony from within hell were possible,
Abraham would have further
implored the rich man to believe and seek God’s mercy from within the
flames. He didn’t. Thus Abraham’s lack of merciful response
disproves the doctrine of universal reconciliation.)
objective is the presentation of believers to Christ in holiness
conditioned on their enduring faith (Col.
1:22-23) dependent on the earth-side ministry of the apostles (Col.
1:28-29/II Cor. 11:2). (This means not only is effectual
reconciliation conditional, but it can only be ministered in this life,
denying its universality. No evidence exists for presentation to Christ
of those within the Lake of Fire by means of the body of Christ who are
not even there.)
All Mercy for Salvation is only upon the Terrestrially Living
- All salvation is a
product of mercy (Eph.
2:4-5; Tit. 3:5; I Pt. 1:3) yet hell and the Lake of Fire are places of no mercy
for the terrestrially unmerciful (Mt. 18:34; Jas.
2:13) and for apostates (Heb.
10:26-29), and where the cry for mercy from the rich is
anti-reconciliatorily rebuffed (Lk.
16:24-25). (Therefore hell and
the Lake of Fire are places of anti-reconciliation and not
a means to reconciliation by any “merciful purging” by God.)
- All mercy exercised
against judgment is exercised upon the living
ahead of judgment (Jas.
(Mt. 5:7; 18:33-35; Rom.
9:15-18,23; 11:30-32; II Cor.
4:1; Gal. 6:16; Eph.
2:4-5; I Tim. 1:13,16; II Tim. 1:18; Tit. 3:5; Heb. 4:16;
I Pt. 1:3; 2:10; Jude
21-23)) (No mercy is
demonstrated anywhere upon the dead and certainly nowhere upon
anyone in the Lake of Fire past the final judgment so as to mitigate
or commute that sentence.)
The mercy of God upon
the terrestrial sin-debt of those forgiven by God is impossible to
repay, yet is nevertheless required if debtors already forgiven by God
(Mt. 18:34) fail to forgive
those indebted to them, indicating in fact that no possibility of
salvation exists for the terrestrially unmerciful. (The
weight of the debt of sin (metaphorically pictured in the parable of
the unmerciful debtor as approximately US $165 million in 2016) cannot
be repaid by human effort in hell because only the mercy through the
blood of Christ can pay for sin, and because there is no activity in
hell (Eccl. 9:10). Both
the terrestrial source of the debt and its amount are such that the
Universalist belief that this parable indicates one must “pay off” his
sin debt in hell is demonstrated to be entirely without merit as well
as contrary to the gospel. It again reveals Christian Universalism to
be a false gospel. )
Jude exhorts believers
to wait for the mercy associated only with age-enduring life
oppositely to the [age-enduring] fire of judgment (Jude
, 23). (Therefore the Lake
of Fire expresses no mercy from which “salvation” may yet eventuate.)
(See also Heb. 10:27-29)
All Expectation for Bodily Salvation through the Revelation
of Christ is Terrestrial
- Salvation emits as the terminal expectation
(hope) of translation from
terrestrial mortality to immortality relative to the coming /
appearing of Christ for those holding such expectation relative to
one sacrifice, death and judgment (Heb.
9:27-28) (Salvation thus has
no meaning past that terrestrially-based translation and the
benchmark judgment it avoids. No condition in hell or the Lake of
Fire allows for “expectation” of such further “bodily translation”
out of burning worm-eaten resurrection Death bodies and no evidence
exists for hope of any other possible comparable “translation” past
the one sacrifice, death and judgment.)
- Effectual salvation is the outcome of a
process of terrestrially proven faith established only at Christ’s earth-wide revelation (I Pt. 1:5-9) (No
evidence exists for a further “saving” Lake of Fire-wide
“revelation” of Christ to damned souls for effecting an
“after-salvation” based on some later “proven faith” therein.
All record of the
revealing of Christ for salvation is between the heavens and the
- Salvation is established at and by the time of the Revelation of Jesus Christ. (I Pt. 1:5-9). (Please
compare PART 5 § Salvation Belongs Only to a
Delimited Believing and Intra-Loving Sheepfold, Point 108.
No salvation is evidenced anywhere in scripture to be established
past Christ’s coming revelation or in any relation to hell and the
Lake of Fire in proximity to that Revelation.)
- Christ’s saving appearing occurs before and
oppositely to the judgment, without
further reference to saving from sin or of judgment due to sin,
(thus bringing closure to
the application of salvation for sin) for those already believing in Him (Heb.
9:27-28). (Hell and the Lake of Fire lie outside the closed defined
salvation cycle between Christ’s atonement-appearing and His pre-judgment saving-appearing to the believing. Salvation is
not an open-ended universal continuum but a closed cycle between two
appearances (the first appearing having been given retroactive
effect back to the fall of man (Rom. 3:25-26)). The only appearing
of Christ outside this cycle is to the unbelieving
through the judgment (II Th. 1:7-9), and there is “no hope” (Eph. 2:12; I Th. 4:13; cf. Pr. 10:28;
11:7) of other later appearing of Christ to those in hell or the
Lake of Fire as if they might somehow be saved by some similar
“eager expectation” for some unrecorded extra-cyclical “saving”
- The only effect of the coming Revelation of
Christ upon those already consigned and/or destined to the
netherworld is to reaffirm their terror-filled condemnation (Mt. 24:30→Rev. 1:7; 6:15-17) oppositely to the salvation
of the redeemed at that revelation. (Therefore
the coming revelation of Christ offers neither hope of salvation to
the damned nor basis therefore for contemplating any other “saving”
revelation of Christ to the damned at any
other later time to come.)
The Terrestrial Delimitation of Hope
To be without God and
apart from Christ is to have no hope either in the terrestrial world
or beyond the grave (Eph. 2:12; I Th. 4:13;
cf. Pr. 10:28; 11:7). (Thus the Universalist offer of hope for
salvation from out of the netherworld is false.)
- Hope is only realized with respect to the
end of mortal life (Heb. 6:11)
- Hope is a living force for an
imperishable inheritance under divine protection ahead of
salvation to be manifest at the revelation of Christ (I Pt.1:3-5,13) (There is no
life in hell for a conceptual hope upon a denied inheritance after
salvation at Christ’s revelation.)
- The needy and afflicted whose hope will
never perish are not the wicked (Ps.
9:17-18; 10:2; 18:27; Pr.
3:33-34) while all hope for the wicked is lost at death (Job
27:8; Pr. 11:7), their only hope is for wrath (Pr. 11:23) and to “breathe their last” (Job 11:20). (Thus the
end of terrestrial hope signifies the impossibility of any other
hope beyond the grave, and thus the impossibility of universal
All Salvation is Ministered in Terms of Terrestrially
Mirrored Qualities of Sustenance
- The salvation to age-enduring life occurs
by the spiritual consuming of Christ as the living bread and water (Jn. 4:14; 6:27, 32-35,
48-58; 7:37-39), as milk (I Pt.
2:2) and by His washing of regeneration by the word (Eph. 5:26; Tit.
3:5); while death, hell and the netherworld, being consumed with
fire (Job 24:19; 31:12; Ps. 49:14), have no water
or milk (Job 19:24; Mt. 12:43; Lk.
16:24) for quenching age-enduring thirst or for washing, nor any
natural or spiritual life imparting or sustaining action, process or
substance. (Thus no means or
conveyance exists for the impartation and receiving of age-enduring
life to any soul in hell much less the Lake of Fire regardless of
- Salvation to age-enduring life occurs
through the receiving of Christ as light in the terrestrial realm (Jn. 8:12; 9:5; 12:35-36,
46) while death, hell and the netherworld exist in black darkness
(e.g., Jude 13). (No means or conveyance exists for the
impartation and receiving of the light of life in hell or the Lake
of Fire regardless of duration.)
The Disciplinary Role of Death inside Terrestrial Conditions of Soul
- Death serves as a present disciplinary
pass-through means of endurable soul-salvation 1) only
at the mortal terrestrial level of “this world” and the fleshly body
(II Cor. 4:7-12,16),
only by the life-replenishing
power of the Spirit (Rom.
8:13) and 3)
only for the disciple
already in possession of the seed of age-enduring life (Jn.
12:24-25; I Pt. 2:24;
4:1) for the purpose of
qualifying for the first resurrection (Php.
3:10-11). (Because salvation
only acts preventatively
of soul death in the Lake of Fire and because the life replenishing
Holy Spirit is not in the Lake of Fire, it is impossible to hijack
the model of disciplinary soul-life death in the present world to
ascribe any salvific effect to the suffering of the Second Death in
the Lake of Fire! All that exists there is anti-life energy on fire,
the same energy of the flesh that cannot save in this life. How dare
then Universalists conflate and impute to the terminally destructive
death of the wicked the disciplinary terrestrial death experience of
God’s holy children by the Spirit, equating the profane with the
holy (Ezk. 22:26; 44:23).)
§ The Parameters of Resurrection Life
- Resurrection to life is a selective fruit
harvesting event delimited to the sleeping saints belonging to
Christ. (I Cor. 15:20-23,35-49; Jas.
1:18; Rev.14:14-16) (The harvesting nature of resurrection as
the mature end product of a living process of salvation begun from a
selective life seed of the Father prohibits the consideration of a
post-judgment resurrection to life from out of the Lake of Fire
because none of the living conditions for living seed planting or
harvesting exist there.)
- Resurrection of the righteous cannot
prevent damnation in the unrighteous (Lk.
16:30-31). (Much less then
can resurrection to life emanate from the damned who have been
judicially resurrected to damnation. If righteous resurrection
cannot prohibit entry to damnation, how can resurrection to life
possibly emanate from a state of adjudicated resurrection to
All those who once
lived on earth unto God as the great I AM (specifically the
patriarchs) still live as far
as He is concerned, while He is not the God of those who are
dead to Him (Lk. 20:37-38).
(That God states He is not the God
of the dead specifically rebuffs the possibility of His universal
reconciliation with the dead. This passage does not say that all
mankind lived to God at the time of this statement (or thus will live
unto God). If it did, then it would deny that anyone had ever died or
is dead now, never mind in the future.)
Age-enduring life and
immortality are identical expressions of the one saving Life of Christ
imparted to the redeemed (Rom.
2:7 with Heb. 7:16). (Therefore
age-enduring life and immortality are not separate expressions of
divine life, and age-enduring life is not subject to replacement by
some other later “eternal / immortal life” after any imagined
conclusion to “the ages of the ages” when the last of the damned are
let out of the Lake of Fire.)