IN HIM

Ephesians 1:10-14

1. In Him we are, and have an inheritance! v: 10-11

 We are an inheritance TO God (Deut. 4:20; 1 Peter 2:9)

 We have an inheritance IN Him!

 He is in control of all things.

2. In Him we bring praise to God v:12

 Remember that God is moving all things towards an ultimate end.

 The Jews who believe point to the glory (character/goodness) of God in the work of salvation.

3. In Him we are sealed by the Spirit v:13-14

 Believing results in sealing

 What is a seal and its significance?

Security, significance, ownership, authenticity!

 The Holy Spirit is God’s “earnest money” that guarantees full payment (2 Corinthians 1:21-22) 

 For what is to come

 For Him. God gets what He paid for!

 The work of salvation in us works to magnify the glory of God’s grace and power!

REMEMBER:

We are all special and highly valued by God. We are His treasured possession, the apple of His eye.

We are eternally safe and secure and He is not ashamed to be called our God!

We will get all He has promised and it will be beyond our wildest dreams!

Holy Spirit lives within us now to change us, teach us, guide us, and empower us.

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Blessings!

An All Inclusive Salvation

or

Why the “Good News” IS “Good News”

1 Timothy 2:1-6

Think about the following:

It is God’s redemptive purpose for the world (and therefore His will) to reconcile all sinners to Himself.

It is within God’s power to achieve His redemptive purpose for the world.

Some sinners will never be reconciled to God, and God will therefore either consign them to a place of eternal punishment, from which there will be no hope of escape, or put them out of existence altogether.

All, does not always mean ALL. Once again CONTEXT is what matters!

Let’s let Scripture say what it says and see where we end up:

Old Testament scriptures

Genesis 12:3

Genesis 26:3-4 

Psalm 2:8

Psalm 22:27

Psalm 65:2-3

Psalm 82:8

Psalm 86:9

Isaiah 2:2-4

Isaiah 25:6-8

Jeremiah 3:17

Ezekiel 16:45,53,55

Daniel 7:14

New Testament scriptures
 

Luke 2:10

Luke 3:6

John 1:29

John 3:16

John 12:32

Acts 3:21

Romans 5:17-18

Romans 11:15-16,26-27,32-36

1 Corinthians 15:22-28

2 Corinthians 5:14,19

Colossians 1:19-20

1 Timothy 4:9-11

Titus 2:11

Hebrews 8:10-11

2 Peter 3:8-9

1 John 2:2

Revelation 1:17-18

Remember LOVE...1 Corinthians 13:8!

GOD’S PURPOSE WILL NOT FAIL!

Isaiah 46:10-11

The invitation is open to ALL

Remember the Feasts of Israel!

The Jews play a vital role in restoration! Romans 11:12-15

REMEMBER:

 I have a strong preference for HOPE!

 I believe as Robert Capon says, that hell is NOT located outside the realm of grace.

LET’S GO TO HELL!

Mark 9: 43-50

1. Let's take a visit to hell!

Gehenna- it is the valley of Hinnom, the ever burning garbage dump southwest of Jerusalem. Had a very bad history:

During the reign of King Ahaz, Israel was encouraged to worship the god Molech and burn their little children there as an offering to the pagan god.

Josiah stopped this and called it an accursed place.

After this, it became the city’s ever smoldering/burning garbage dump. It also bred a horrible little worm that was very hard to kill. Many of the worst criminals bodies were thrown there.

Jesus used this image to make it clear that God’s judgment was real. An attention getter! He used the image of Gehenna as hyperbole (log out of one’s eye, hate father and mother, carry his cross, camel going through the eye of a needle, let the dead bury the dead, etc.).

Gehenna is used 12 times in the New Testament

It was clearly understood as a symbol for mass destruction of God’s people in Jeremiah 7:28-34

It was a statement of warning given by Jesus of the imminent destruction of Jerusalem.

God is not Molech! 

Sheol/Hades

This is simply the abode of the dead, the land of the dead, grave, pit, and it means “unseen”.

We are told that God is in Sheol, David used sheol in poetic ways, it was a picture of judgment of Israel allegorical and Daniel 12 speaks of a resurrection to “shame”

Used about 65 times in the Old Testament

Tartrus

Used in 2 Peter 2:4 It is the darkness under the darkness reserved SOLEY for the angels who sinned in Noah’s day.

2. How did our view of hell develop?

The actual word comes from the Anglo-Saxon word helen. It means to cover, conceal, or to hide. Words like hole, heel, hull, helmet, cell, cellar, holster, and hold (in a ship), all come from this root word helen.

All world religions have a “hell” place. The gods of Mesopotamia sent evil doers to a horrible underworld filled with demons and fire. 

The Jews under the Law and Prophets had no concept of a “hell” as we know it.

There are no warnings in the Old Covenant of such a place.

Rebellion was punished either with physical death or temporary destruction.

In the period between the Old and New Testaments, a belief in a place of long age torments, a fiery inferno opposite a place of paradise where the righteous could look with pleasure on the torments of the wicked.

IMPORTANT!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

There was no preaching of hell in Acts

Most of the “hell” passages were reserved for religious leaders guilty of hypocrisy

The infernal view took off under Augustine and under a church/state religion and was useful to instill fear and control.

Culture sadly influenced theology (examples: slavery, treatment of women, flat earth, etc.)

3. Well, preacher, how about Luke 16?

Remember, this passage is part of the parables Jesus started teach in Luke 15.

Parables:

1. Lost sheep- “help sinners, seek them, don’t condemn them, I don’t. I seek them”

2. Lost coin- “heaven celebrates when one sinner turns, so should you!”

3. Lost son- “son lost, son found, party thrown, big brother (Pharisees), outside party unhappy”

4. Unjust administrator- “serving your own greed rather than the people”

5. Rich man and Lazarus- PARABLE!

Lazarus is the greek term for Eliezer ...Abrahams trusted servant! He was a Gentile too! He had been faithful to handle Abraham’s business and instructions. Gave up all for Isaac. The Jewish leader had not been! They had handed the Gentiles mere crumbs and would miss out on coming Kingdoms blessing because of their selfishness! They had been unfaithful stewards and did not show love and generosity!

The conclusion

There is ALWAYS hope! We must always recognize both the judgment passages as well as the universal salvation/reconciliation passages.

What is “hell” then? Hell would be classified as that state in which God’s judgment is executed UNTIL repentance is made and then redemption is given! 

What do the final pages of Scripture say? Look at Revelation 21 and 22.

Yes, how we live matters! There is judgment to come! But not like we thought!

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HOW LONG IS FOREVER?

Ephesians 1:9-10

Matthew 25:46

"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."

G. Campbell Morgan

DEFINITIONS

Olam- This is the Hebrew word translated eternal or everlasting. It refers to a period of time that could be long or short, during which a specific purpose of God is accomplished.

The hebrew word olam is translated aion or aeon in the Septuagint. It means a period of longer or shorter duration, having a beginning and an end, and is complete in itself (purpose). Different things have different eons (human life, nations, trees, animals, etc.)

Augustine assumed that because everlasting was used in Matthew 25:46 and is used in reference to life and punishment, it must mean the same in both cases.

The Daily Study Bible and New Testament Words, noted: 

The Greek word for punishment here [Mt. 25:46] is kola-sis, 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.

Barclay wrote: 

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. 

Talbott says:

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.

Ultimately, aion means: age abiding, of God, and of the world to come.

2. Uses

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; Ju. 7).

A Moabite is forbidden to enter the Lord‘s congregation forever [olam]. But only until the 10th generation. (De. 23:3). 

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 (Le. 24:8; He. 8:7-13). 

The Aaronic priesthood is everlasting [olam]. But only until the likeness of Melchizedek arises (Ex. 40:15; Nu. 25:13; He. 7:14-22). 

These stones are to be a memorial forever [olam]. Where are they now (Jos. 4:7)?

God dwells in Solomon‘s temple forever [olam]. But only until it is destroyed (2Ch. 7:16; 1K 8:13; 9:3). 

Animal sacrifices were to be offered forever [olam]. But only until ended by the work of Christ (2Ch. 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). 

New Testament Scriptures (Matt. 28:20; Luke 20:35; Romans 12:2; Romans 16:25-26; Hebrews 6:5)

3. Implications

If we do not use the word properly, we get a twisted and improper meaning, something that God never intended.

We are not saying that there is NO judgment, all we are saying is that the judgment will serve a purpose, and will last for each person as long as God knows it needs to for them in order to accomplish His ultimate end. And we know from Scripture and His Nature, that His desire and goal in judgment is CORRECTION not REVENGE!

Think on these truths/realities:

I kill and make alive; I wound and heal (De. 32:39) 

He will swallow up death forever and will wipe away tears from all faces (Is. 25:8). 

I will ransom them from the power of the grave [Sheol]; I will redeem them from death. O Death, I will be your plagues! O Grave [Sheol], I will be your destruction (Hos. 13:14)! 

For men are not cast off by the Lord forever. Though he brings grief, he will show compassion, so great is his unfailing love (Lam 3:31-32 NIV).

HOPE HOPE HOPE!!!!

SOME QUESTIONS THAT MUST BE ANSWERED

Ephesians 1:9-10

Definitions

Universalism - all roads lead to God.

Universal reconciliation - Christ will take any road to reach the last lost sheep.

3 streams of thought

 - Infernalism

 - Annihilationism

 - Universal reconciliation

Not saying there is no judgement or wrath after this life.

I want to begin by sharing a quote from Brad Jersak which describes where I am at in my journey:

 “They maintained the possibility (not the presumption) of some version of judgment and hell and the twin possibility (not presumption) that at the end of the day, no one need suffer it forever.”

I, like Brad, have a strong preference for HOPE! As he says, “God is not angry with you and never has been. He loves you with an everlasting love. Salvation is not a question of, “turn or burn”. We’re burning already, but we don’t have to be! Redemption! The life and death of Christ showed us how far God would go to extend forgiveness and invitation. His resurrection marked the death of death and the evacuation of Hades. My hope is in Christ, who rightfully earned His judgment seat and whose verdict is restorative justice, that is to say, mercy.”

As we have just seen, there is a great debate and shift going on among many believers today concerning this great and ultimate hope, which obviously involves the traditional teaching on hell and our modern concepts of it. I would like to begin by trying to answer a few simple questions. They are:

 What does TRADITION say about salvation, God and the lost?

 What does HISTORICAL CHRISTIANITY say about these issues?

 Which teaching accurately reflects the NATURE AND CHARACTER OF GOD?

 WHAT DOES TRADITION SAY ABOUT:

 Salvation?

The good news of once saved, almost or barely saved (arminianism)

The good news of once saved, always saved (calvinism)

The good news of once saved nearly most of the time saved (a blend)

Or the good news of Christ’s absolute and complete victory by grace for all!

 God?

Gerry Beauchemin in Hope Beyond Hell says:

maligns God‘s character before the world. 

 contradicts His unending and unfailing love for all people. 

 makes our worship stem more from fear than of true affection. 

 denies His unlimited power to accomplish all His will. 

 makes man‘s will greater than God‘s will. 

 infinitely minimizes Christ‘s triumph over death and the evil one.. 

 denies that Christ fully accomplished His mission on earth. 

 violates God‘s divine witness revealed in every conscience. 

 negates the most glorious promises in the Bible. 

 ignores the testimony of the early Church. 

 robs most of us of true and lasting peace and joy. 

 affects what we become; like parent—like child. 

 hinders world evangelism.

 The lost?

 WHAT DOES HISTORICAL CHRISTIANITY SAY?

 The first five centuries were very different than what we think!

Here are some quotes from early church leaders:

 Clement of Alexandria, (190 A.D.)―Head of the catechetical school there. He speaks of having learned from a disciple of the Apostles.—Strom. lib. ii. His wide and various learning, and his sympathetic spirit combine to give special weight to his teaching

“All men are Christ‘s, some by knowing Him, the rest not yet. He is the Savior, not of some (only) and of the rest not (i.e., He is actually Savior of all) for how is He Lord and Savior if He is not Lord and Savior of all? But He is indeed Savior of those who believe…while of those who do not believe He is Lord, until having become able to confess Him, they obtain through Him the benefit appropriate and suit-able (to their case). He by the Father‘s will directs the salvation of all for all things have been ordered, both universally and in part, by the Lord of the universe; with a view to the salvation of the universe.…But needful correction, by the goodness of the great overseeing Judge,” \Appendix IV 201 

“through (by means of) the attendant angels, through vari-ous prior judgments, through the final (pantelous) judgment, compels even those who have become still more callous to repent”.—Clement. Strom. lib. vii. pp. 702-6, Cologne, 1688.6 

Origen, 

Titus, (364 A.D.) ―Bishop of Bostra. Caillou, describes as ‗the most learned among the learned bishops of his age, and a most famous champion of the truth.‘ S. Jerome reckons him as one of those, in whom you are at a loss whether to admire most, their learning or their knowledge of Holy Scripture.‖25 

The very pit itself is a place of torments and of chastisement, but is not eternal. It was made that it might be a medicine and help to those who sin. Sacred are the stripes which are medicine to those who have sinned. ―Therefore we do not complain of the pits (of hell)—abyssis—but rather know that they are places of torment, and chastisement, being for the correction (amendment of those who have sinned.‖—Titus Adv. Man. lib. i. 32.26 

Scott Reichard quotes the following:

The Apostles and Nicene Creeds and first four General Councils had not one word of condemnation against the Blessed Hope even though it was widely prevalent. 

Chrysostom 400 A.D. — Trained in the school of Antioch and pupil of Dio-dorus of Tarsus. He sanctioned prayers for the dead and non-repentant. ―It was needful that God reconcile them perfectly so that they should never again become His enemies.‖ ―If punishment were an evil to those who sin, God never would have added evils to evils.‖ ―God kindly inflicts vengeance.‖ Gen. iii. Hom. xviii. 

Domitian of Galatia — Bishop of Ancyra. In the book he wrote to Vigilius says, ―they have hastily run out to anathematize most holy and glorious teachers on account of those doctrines which have been advanced concerning restitution.‖

Epistle to Diognetus Approx.150 A.D. — Describes the ―eternal fire‖ as chastening not ―without end‖ but up to an end.‖-- Mechri telous. ch.x. Appendix IV 205 

Victorinus 360 A.D. — Rhetorician at Rome. ―He is Jesus Christ be-cause He will save all things unto life.‖--ib. iii. 8. 

Gregory of Nazianzen 325-390 A.D Bishop of Constantinople says, ―they shall be baptized with fire, that last baptism which consumes all vanity and vice." Orat. xxxix, 19- n.

Gregory Thaumaturgus 254 A.D. — Bishop of Caesarea. Was distinguished for orthodoxy and numerous alleged miracles. Converted nearly the whole pop. to Christianity. Taught Restoration boldly. Rufinus, Invec.in Hier. Lib.i. prope fin. 

Irenaeus 180 A.D. — ―Christ will come at the end of the times in order to annul everything evil, and to reconcile again all things, that there may be an end of all impurities.‖ Frag. iv. 

Jerome 340-420 A.D. says: — "Fire is God's last medicine for the ten tribes, and for heretics, and for all sin sinners…when the divine fire shall have burned up all that is vilest in them, they themselves shall be delivered as a brand snatched from the burning." - In Amos iv. ii. 22

Macrina 375 A.D. — On her death bed, she cheers her brother Basil by bold-ly assuring him of the extent of Christ‘s redemption---as destined to embrace saving all humanity, destined to blot from the universe every stain of sin. The purificatory nature of the fire of Hell is unmistakably set forth. Dict. of Christ. Biog. iii. P. 780. 

Marcellus of Ancyra 315 A.D. — ―For what else do the words mean, ―until the times of restitution but that the Apostle designed to point out that time, in which all things partake of that perfect restoration.‖ Cont. Mar. ii. 4. 

Pamphilus, the martyr 294 A.D. — Founded library and school at Caesarea. Wrote in his Apology for Origen with Eusebius there were very many testimonies of Fathers earlier than Origen, in favor of Restoration---Routh, Rel. sac. iii. P. 498. 

Paulinus 393 A.D. — Bishop of Nola. ― A common disobedience shut up all, in order that faith might heal the whole; so that all the world may be made God‘s servant.‖---Carm. Ad Cyth. p. 494, ed. Antwerp, 1622. 

Rufinus 390 A.D. — Taught that future punishment of the wicked was temporary. Huet, Orig. ii. p. 160 

Sibylline books 2nd, 3rd centuries — They clearly state the beliefs current in those days. ―All things, even Hades are to be melted down in the divine fire in order to be purified. All just and unjust pass through the fire. The lost are finally to be saved at the request of the righteous.‖ Lib. ii., vv. 195-340. ―The Sibyl asserts that the pains of the damned are to be terminated.‖ Fabric., Bibl. Grec. I. p. 203. 

Theodore the Blessed 423 A.D. — Bishop of Cyrus. Most famous and learned teacher of his age. ―All the Kings of the earth shall adore Him. Some indeed in the present life willingly, but all the rest after Resurrection.‖ In Ps. Lxxx. 18. ―After His anger, God will bring to an end, nor keep His wrath to eternity.‖ In Is. xiii. 

Gregory of Nyssa, 332-398 A.D.; a leading theologian of the Eastern Church and one of the most prominent figures in the second great Church Council which practically established the orthodoxy of the Nicene Creed. He writes: 

"For it is needful that evil should someday wholly and absolutely removed out of the circle of being. . . . or inasmuch as it is not in the nature of evil to exist without the will, when every will comes to be in God, will not evil go to absolute extinction, by reason of there being no receptacle it left?" ("Dialogue of the Soul and Resurrection," Book 3). 

"Therefore the Divine judgment does not as its chief object to cause pain to those who have sinned, but works good alone by separating from evil, and drawing to a share in blessedness. But this severance of good from evil causes the pain (of the judgment). In other words, the penalty is the cure; it is merely the unavoidable pain attending the removal of the intruding element of sin." ("Dialogue of the Soul and Resurrection"). 

"If this (sin) be not cured here, its cure is postponed to a future life. As sure remedies for obstinate cases, so God announces His future judgment for the cure of the diseases of the soul, and that judgment uses threats to the lazy and vain . . . in order that, through fear, we may be trained to avoiding evil; but by those who are more intelligent, it (the judgment) is believed to be a medicine, a cure from God, who is bringing the creature, which he has formed

Gregory of Nyssa says again (Orat. pro Mortuis): 

"Wherefore at the same time liberty of free-will should be left to nature and yet the evil be purged away, the wisdom of God discovered, this plan to suffer man to do what he would, that having tasted the evil which he desired and learning by experience for what wretchedness he had bartered away the blessings he had, he might of his own will hasten back with desire to the first blessedness, either being purged in this life through prayer and discipline, or after his departure hence through the cleansing fire."

Jerome, writing on Zeph. 3:8-10, says: 

"The nations are gathered to the judgment, . . . that on them may be poured out all the wrath of the fury of the Lord, and this in pity, and with a design to heal--for the nations being assembled for judgment, in order that wrath may be poured on them; not in part but in whole, both wrath and fury being united; then whatever is earthly is consumed in the whole world . . in order that every one may return to the of the Lord, that in Jesus' Name every knee may bow, and every tongue may confess that He is Lord."

Again he says: 

"All God's enemies shall perish, not that they shall cease to exist but cease to be enemies."

Augustine, 354-430 A.D., was horn in Numidia; taught rhetoric at Milan, where he heard Ambrose. He was the greatest of the four great Latin Church Fathers (Augustine, Ambrose, Jerome, and Gregory the Great). His influence probably more than that of any other of the Church Fathers brought forward and emphasized the doctrine of never-ending Punishment. He spoke with greater consideration for those who differed with him than many of the moderns. 

"And now I see I must have a gentle disputation with certain tender hearts of our own religion, who are unwilling to believe that everlasting punishment will he inflicted, either on all those whom the just Judge shall condemn to the pains of hell, or even on some of them, but who think that after certain periods of time, longer or shorter according to the proportion of their crimes, they shall be delivered out of that state." (De Civ. Del, lib. 21, c.17). 

And in Encheirid. ad Laurent, c. 29, refers to "The very many in his day, who tho not denying the Holy Scriptures, do not believe in endless torments." 

He does not declare them unorthodox.

The great change came during the time of Augustine, and it became all about fear power and control.

Which teaching best reveals the character and nature of God?

Think about the following. If we are saying that this is not a possibility then:

then eternity will prove that satan did a better job at corrupting creation than Christ did in redeeming it.

then eternity will demonstrate that satan’s power to seduce human wills is stronger than God’s power to influence them toward good.

then eternity will show that God devised His own everlasting defeat when He planned His creation.

then eternity will reveal that God’s love is no different from the "love" of corrupted men, because it places value on people based on their performance. How so? All who have failed to hear of Christ and respond to Him within a certain time limit are discarded!

then eternity will demonstrate that Christ’s atonement for all mankind (in many cases) is an everlasting failure.

then eternity will show that God planned that good and evil co-exist forever, side by side, in His universe as an eternal testimony of His holy (?) and loving (?) nature.

then eternity will prove that our Loving Creator has knowingly brought many people into being whose suffering shall have no end—that He has done a thing to His own offspring that no normal earthly father would dream of doing.

then eternity will show that God—Who receives no pleasure in the death of the wicked—has failed to fulfill His promise that He will perform all His good pleasure to unite all creation in Christ (either because He will not or He cannot do so).

then eternity will prove that God’s "desire" that all be saved either is not a deep and sincere desire—or else—it is an irrational desire that He knows to be vain and futile. Hence, Perfect Love and Wisdom desires what He knows will never happen—not ever! This means that God’s desire is rooted in unreality and is merely sentimental and wishful thinking.

then eternity will show that God’s purpose (to unite all in Christ) will never be accomplished. Therefore He lied when He assured us, "I have spoken it; I will bring it to pass. I have purposed it; I will also do it" (Isa. 46:11, Eph. 1.9-10).

then eternity will show that Christ will not, in fact, inherit ALL things. So all Scriptures that prophesy along these lines were only nice-sounding words—gross and misleading "inflated advertising." For Christ shall have drawn only some, not all, people to Himself. For the gentiles will not hope in Him. Only some gentiles will hope in Him.

then eternity will show that God loves pain. Otherwise He would have retained His original state of pleasure by never spawning creation.

then eternity will show that God’s covenant with Abraham that in Christ all earth’s families will be BLESSED is by no means a sure anchor for the soul. For only mild and temporal and mostly imperceptible blessing was intended by this covenant for earth’s families. Such "blessing" will hardly be of comfort when remembered by vast multitudes agonizing forever whose lives on earth were characterized by disease, oppression, ignorance, squalor and hard labor.

then eternity will show that Loving-Kindness, Himself, has created billions of people whom He foreknew would never hear Christ proclaimed during their earthly lives and therefore would suffer forever.

then eternity will prove that God created many things for His everlasting displeasure and therefore is not worthy of all power, honor and praise—contrary to Revelation 4:11 and Isaiah 46:10.

then eternity will prove that, for many, God’s calling them into being was a curse of such magnitude that its horror defies description.

then eternity will prove that Christ will be "satisfied" that God’s pleasure (forever!) shall only partially "prosper" in His hand. How so? Only the firstfruits of His world harvest of human souls will ever become His inheritance.

then eternity will show that Scriptures calling the church "the firstborn" and a "kind of firstfruits" were meaningless.

then eternity will demonstrate that Christ is not the Lamb of God who takes away the sin of the world. It will reveal Him as the Lamb of God who tried to take away the world’s sin and failed.

then eternity will prove that abortionists are far more merciful than "God" or "Christians" who would preserve infants alive so as teenagers and adults most of them would have to endure endless torment.

then eternity will demonstrate that God’s "tender mercies" are over only some (not all) of His works, for only some will bless His name forever and ever. Many others will agonize for all eternity.

then eternity will demonstrate that Christians who proclaimed so many messages about "resting in God’s love and grace" were grossly imbalanced in their emphasis (to put it as kindly as possible).

then eternity will demonstrate that God’s will shall never (fully) be done on earth as it is in Heaven. For when earth yields up its dead from their graves, most who are resurrected will live outside of God’s will forever and ever. Therefore, Christ taught us to pray a prayer He knew would NEVER—not ever—be answered.

then eternity will prove that God will not be the plague and destruction of death and Hades. For the sting of death in its most hideous form—the second death—shall endure forever and ever. Thus, Paul was grossly deceived to have shouted, "O death, where is your sting; O Hades, where is your victory?" For death shall prove itself to be victorious—in may cases—for all eternity. The second death, the lake of fire, will sabotage God’s fulfilling all His good pleasure forever and ever.

then eternity will prove that only some things shall be made new, not all. Moreover death, sorrow, tears and pain, contrary to Scripture, will endure forever as testimony of satan’s victory over Calvary.

then eternity will demonstrate that God has called Himself the "Savior of all men," fully knowing He would never save but only a few. Thus He only wanted to sound nice when He referred to Himself as "the Savior of ALL men."

then eternity will prove that God is weaker than evil. Or else, eternity will show that He chose to go into everlasting collusion with evil when He created all things so that evil forever could exert greater power than His over the wills of many people.

then eternity will demonstrate that Christ failed to accomplish His purpose to save the world—that which was lost—and to destroy the devil’s works. For He shall have saved only some of the world, and some of that which was lost, and destroyed only some of satan’s works.

then eternity will reveal that love is neither committed nor unfailing—nor is it by any means unconditional.

then eternity will show that Holy Love has foreseen and therefore fore-planned for everlasting disaster for much of His own creation.

then eternity will demonstrate that God is kinder to animals than He is to human beings. For He has allowed death to end any suffering that beasts endure in their earthly lifetime. Yet He has ordained endless torment for human beings, created in His image.

then eternity will either demonstrate that—bottom line — human beings (contrary to Scripture) are in fact their own saviors through the strength of their own ingenuity and will-power. Or else, eternity will show that God has chosen to save some and brought others into existence for the purpose of endless suffering.

then eternity will show that "Love" gives up on His own offspring forever—in advance of His having created them. For He has foreknown all of His works from eternity past and fulfills all His plans based on His foreknowledge.

then eternity will reveal God as the author of endless pain, error, and evil—since His own Word states that He Himself willed His creation’s fall (Romans 8:20-21).

then eternity will demonstrate that Christ, contrary to Scripture, never intended to draw all mankind to Himself—or else He promised to do so but was unable to fulfill His promise. Therefore John 12:32 is meaningless at best and a lie at worst.

I close as I began....