“And here I may briefly say, that to my own mind, the language of the New Testament appears unequivocally to affirm the redemption of all men; their actual redemption from this evil and diseased state in which we now are; the actual raising up of all to a perfect life. To my mind this universality seems to be clearly expressed in Scripture.”—Hinton, The Mystery of Pain.
WE now turn to an examination of the very many passages in the New Testament which clearly declare, or imply, the salvation of all men: how numerous these are we shall see. The time has fully come for appealing with all boldness on behalf of the larger hope, alike to the letter and the spirit of the New Testament. One thing only I ask, which common fairness and honesty require, that our Lord and His Evangelists and Apostles may be understood to mean what they say. Thus, to take a few instances out of many: when they speak of all men I assume them to mean all men, and not some men; when they speak of all things I assume them to mean all things; when they speak of life and salvation as given to the world, I assume them to mean given, and not merely offered; when they speak of the destruction of death, of the devil, of the works of the devil, I assume them to mean that these shall be destroyed and not preserved for ever in hell; when they tell us that the whole of Creation suffers but that it shall be delivered, I assume that they mean an actual deliverance of all created things; when they tell us that Redemption is wider, broader, and stronger than the Fall, I assume that they mean to tell us at least this, that all the evil caused by the Fall shall be swept away; when they describe Christ’s empire as extending over all things and all creatures, and tell us that every tongue must join in homage to Him, I assume them to mean what these words convey in their ordinary sense; if I did not, should I not, in fact, be making God a liar?
What does the traditional creed require? It practically requires a mutilated bible. And more than this. It bids us expunge precisely that which is noblest and divinest in Holy Scripture. I have no desire to ignore “the Terrors of the Lord”—(see next chapter.) They deserve and shall have full recognition. But I insist, that those teachers misread Holy Scripture who forget, that its essential purpose is to unfold His name, Who is “our Father,” and to proclaim His full victory, in the extinction of all evil, and not in its perpetuation in hell. I protest against teaching that “All” means in scriptural phrase absolutely “All” when some evil is foretold, but that “All” means only “some” when spoken of final salvation. So rooted is this most inequitable mode of interpretation, that it has become involuntary. The restitution of all things means, we are told, that only some beings are to be restored, while some are tortured for ever, or annihilated. That God shall be finally “All in All” means that He will shut up many for ever in endless evil, to blaspheme and hate Him eternally, and only save the rest. That His tender mercies are over all His works means, in the ordinary creed, that His tender mercies expire at the gates of hell. Solemn as is the question, there is something almost ludicrous, when we find those who so teach, then turning round to charge us with evading the words of Scripture.
I submit that the entire history of exegesis contains no stranger fact than this persistent ignoring of so large a part of the New Testament. To bring this out clearly, I append the following chain of passages from a long series, clearly and closely linked together, claiming for Christ a saving empire co-extensive with the race, or (perhaps) rather with the whole universe This connection is clearly marked, for each passage suggests or contains, the same central idea; and thus forms a link in a continuous chain. This chain commences at Creation, when all things were created by Christ, Who, therefore, as S. Paul implies, reconciles (in fact, re-creates) all things unto God.—Col. 1:16-20. Hence His work is the restitution of all things—Acts 3:21; He is Heir of all things—Heb. 1:2; for the Father has given Him authority over all flesh, to give to whatsoever was given to Him eternal life—S. John 17:2 (see original); and so all flesh shall see the salvation of God—S. Luke 3:6. For God, Whose counsel is immutable—Heb. 6:17, Whose attitude towards His enemies is love unchanging—S. Luke 6:27-35, will have all men to be saved—1 Tim. 2:4; and all to come to repentance—2 Pet. 3:9; and has shut all up unto unbelief, in order that He may shew mercy upon all—Rom. 11:32; for (out of) Him, as Source, and unto (or into) Him, as End, are all things whatsoever—Rom. 11:36; and He has, therefore, put all things in subjection under Christ’s feet —Eph. 1:22. And so we are assured that God wills to gather into one all things in Christ—Eph. 1:10; and His grace comes upon all men unto justification of life—Rom. 5:18. So Jesus, knowing that the Father had given all things into His hands—S. John 13:3, promises by His Cross to draw all men unto Himself.—S. John 12:32. For having, as stated, received all things from the Father—S. John 3:35, all that was given comes to Him; and He loses none—S. John 6:37-9; but if any stray, goes after that which is lost till He find it—S. Luke 15:4; and so makes all things new.—Rev. 21:5.
And thus He comes in order that all men may believe—S. John 1:7—that the world, through Him, may be saved—S. John 3:17; His grace brings salvation to all men—Tit. 2:11; for He takes away the sin of the world—S. John 1:29; gives His flesh for its life—S. John 6:51; and, because the gifts and calling of God are without repentance (are irrevocable)—Rom. 11:29, He gives life to the world—S. John 6:33; is the Light of the world—S. John 8:12; is the propitiation for the sins of the whole world—1 S. John 2:2; is the Saviour of all men—1 Tim. 4:10; destroys the works of the devil, not some of them only—1 John 3:8; and the devil himself—Heb. 2:14; abolishes death—2 Tim. 1:10; is manifested to put away sin—Heb. 9:26; and thus subduing all things unto Himself—Phil. 3:21; (the context clearly shews this subjugation to be conformity to Himself) does not forget the dead, but takes the gospel to hades—1 Pet. 3:19; of which He holds the keys—Rev. 1:18; for He is the same (Saviour) for ever—Heb. 13:8; thus even the dead are evangelised—1 Pet. 4:6; and death and hades destroyed.—Rev. 20:14. Thus all are made alive in Him —1 Cor. 15:22; for Christ finishes, completes His work—S. John 17:4; 19:30: restores all things—Acts 3:21; and there is no more curse—Rev. 22:2-3; but every knee of things in heaven and earth, and under the earth, bends to Him—Phil. 3:10; for the creation is delivered from the bondage of corruption—Rom. 8:21; and every creature joins in the song of praise—Rev. 5:13; and so comes the end when He delivers up the Kingdom to God, Who is then all in all.—1 Cor. 15:24-8.
These passages are, I repeat, not taken at random and piled up anyhow. They are the expression of that Purpose which runs through the Bible, a Purpose first stated in man’s creation in God’s image, a Purpose to be traced in the Law, the Psalms and Prophets, and most clearly in the New Testament. From it we learn, that (I.) Christ came, claiming as His own the entire human race, to the end that He might save and restore the whole, and not any fraction of it, however large. (II.) He came with full power “over all flesh,” having received “all power in heaven and on earth” over all hearts, all evil, all wills. (III.) He lived and died, and rose again victorious in the fullest sense, “having finished His work,” as He expressly claims.
Thus to deny the absolute universality of Christ’s redeeming sway,[1] as destined to embrace all souls and all things whatsoever, seems no less than to withdraw from the New Testament an essential and vital part of its teaching. For here we are not dealing with some few passages, in which it might be possible to say that “all” was used in a lax sense; we have a connected series in which link follows link; a series in which the actual, not the potential, universality of Christ’s kingdom is the central and essential thought. Let us now consider a little more in detail, the passages themselves, taking them in their natural and fair meaning, not obscured by any traditional gloss.
“for the son of man is come to save that which was lost.” —S. Matt. 18:11.
Here the question is simply this, will Jesus Christ really do what He has come to do? or will He fail?—as the traditional creed in spite of all denials indubitably teaches. Will He save that which was lost and not some of the lost merely, a totally different thing? How can “that which was lost” be saved, if any soul be finally lost?
“in the regeneration.”—(palingenesia) S. Matt. 19:28.
This passage, too often passed over, seems certainly to promise that new creation of all things, in which Christ, Who first made, is one day to re-make all things; cf. Col. 1:15-20; Heb. 1:2. The thoughtful will notice (see context) the connection of restoration and judgment.
“all flesh shall see the salvation of God.” S. Luke 3:5.
Quoted from Isaiah ch. 40:5, “The seeing is twofold, as appears from the sequel (see ch. 60). It is (I) the natural sight of Jehovah’s glorious deeds on behalf of His people; and (II.) the spiritual recognition of Jehovah as the Lord.” —Cheyne. Surely, then, these words point in the direction of a salvation which shall be quite universal, “for without holiness no man shall see the Lord.”—Heb. 12:14. “The pure in heart shall see God.”—S. Matt. 5:8.
“but I say unto you love your enemies, do good to them which hate you * * and ye shall be the children of the highest.” S. Luke 6:27-35.
“But I say, ‘Love your enemies.’” Will the advocates of endless penalty frankly tell us how that can be reconciled with the letter, or the spirit, of this text? Will they explain why God commands us to love our enemies, when He consigns His own enemies to an endless hell; and why He bids us to do good to those who hate us, when He means for ever to punish and do evil to those who hate Him?
“but when a stronger than he shall come upon him and overcome him, he taketh from him all his armour, wherein he trusted and divideth his spoils.” S. Luke 11:22; S. Matt. 12:29.
Here it is asserted (a) that Christ is stronger than satan, (b) that Christ will overcome satan, (c) will take from him all his armour, (d) will divide, i.e., take away his spoils. Each of these statements contradicts the popular creed, for that teaches (a) that evil is stronger than good, (b) that it overcomes good in numberless cases, (c) that satan’s power for evil is not taken away, but lasts for ever, (d) that his spoils —the souls he has captured—are not divided, i.e., taken from him. And observe our Lord’s victory over the powers of evil does not consist in shutting up any of their captives in hell, but in liberating all.
“what man of you having an hundred sheep * * if he lose one of them, doth not leave the ninety and nine * * and go after that which is lost until he find it?” S. Luke 15:4.
Antient commentators follow two main lines, (I.) the hundred sheep are all men; (II.) are all spiritual creatures: in the former case the wicked are the strayed sheep: in the latter mankind itself, which by the Fall has strayed from the heavenly fold. Both views seem to involve universalism. For in the one all the wicked, in the other all humanity, are sought till they are found. Any narrowing of the “sheep” to the elect, is quite alien from the whole spirit of this parable, which was specially addressed to the publican and the sinner. See how broadly Christ bases His argument, “what man of you,” He asks, “would not do this?” Observe the immense significance of Christ’s teaching. It expressly sanctions the right to argue from those feelings of humanity, shared even by the outcast and sinful, to the divine feelings. (pp. 11, 14-6.) Note, too, the ground taken—the divine loss. It is not the man who loses his soul, it is God Who loses the man; (a fact ignored—with much else—in popular teaching.)
“what woman having ten pieces of silver, if she lose one piece, doth not * * seek diligently till she find it?” S. Luke 15:8.
Here is precisely the same broad human basis, and the same broad hopeful teaching. Keep steadily in view these facts taught here: (I.)—Our own feelings of love and pity are a safe guide to God’s feelings; on these very feelings Christ expressly builds, asking, “what man of you?” (II.)— Every lost soul is God’s loss, Who, therefore, seeks its recovery; and (III.)—will seek till He find it. (IV.)—The whole of the loss is repaired. (V.) If God feel the loss of man, He will always feel it. Hence, if sin be endless, the divine Passion must surely be endless too.
“for the son of man is come to seek and to save that which was lost.” S. Luke 19:10.
If so, I gather from His own parables, and His essential nature, that so long as anything is lost, Jesus Christ will go on seeking and saving; for is He not always the same? (Heb. 13:8.) “The lost” are His charge, and not some of the lost, a very different thing. Or are we to read this verse thus: “He came indeed to save ‘the lost’—but those in the fullest sense ‘lost’ He will never save?”
“the same came * * that all men through him (Christ) might believe.” S. John 1:7.
Yes, that all men might believe, that is indeed the divine purpose—the purpose of Him Who sent the Baptist. But dare we say, that what God purposes, He will fail to do? I read distinctly of the immutability of His counsel (Heb. 6:17). Am I to believe that the immutable purpose of the Almighty and unchanging God shall finally come to nothing?
“behold the lamb of god, which taketh away the sin of the world.” S. John 1:29.
Here is the extent of the work of Christ set forth. It is the world’s sin, and not less, that He takes away. But, if it is taken away, how can there be an endless hell for its punishment? Is all this playing with words? Are we, then, to assert of Christ, “Behold the Lamb of God Who tries to take away the sin of the world but fails?”
“for God sent his son * * that the world through him might be saved.” S. John 3:17.
Our opponents say, that God’s purpose will fail. He, on the contrary, assures us by His Prophet, that His word shall not return unto Him void, but shall accomplish His pleasure.
“the father loveth the son, and hath given all things into his hand.” S. John 3:35.
The relevance of this is obvious, for “all that which the Father giveth Me,” says Christ, “shall come unto Me,” ch. 6:37. This is one of the large group of passages shewing the absolute universality of Christ’s kingdom; compare ch. 13:3, and see the connection of the gift of all things to Christ and His atoning death. Also see S. Matt. 11:27, where, just before the well-known appeal, “come unto Me,” Jesus has been saying that all things were delivered unto Him by His Father; a connection surely suggestive. Read, too, S. Matt. 28:18, and note the connection between all power given to Christ, and His claim over all nations. So, too, in Heb. 2:8-9, the connection is significant between the gift of all things to Jesus Christ, and His tasting death for every man. As He creates all things (actually) so He redeems and restores all things (actually, not potentially); God has given to Him all things; and all things given to Him shall come to Him.
“The Christ, the Saviour of the world.” S. John 4:42.
Christ is here called the Saviour of the world. The larger hope simply pleads, that Christ will, in fact, save the world.
“(He) which * * giveth life unto the world.” S. John 6:33.
The world (kosmos) is in Scripture the ungodly mass. It is contrasted with the inner circle of the faithful, the elect. But this world is over and over again claimed by Christ. He gives life to it, and His gifts are “without repentance.”
“All that the Father giveth me shall come to me; * * and this is the Father’s will that of all which he hath given me I should lose nothing.” S. John 6:37-9.
We have seen that God the Father has given to Christ, not some things, but all things; and here we have the promise of Jesus Christ, that all that has been given to Him shall come to Him, and that nothing shall be lost (S. John 6:12).
“My flesh, which I will give for the life of the world.” S. John 6:51.
Again, it is the world for whose life Christ is to give His flesh. Can He give in vain? His gifts are “without repentance,” i.e., must be finally effective, though they may be resisted.
“Then spake Jesus * * I am the light of the world.” S. John 8:12.
Here, too, the world is that of which Christ is the Light as well as the Life.
“And I, if I be lifted up from the earth, will draw all men unto me.” S. John 12:32.
The plainest comment is the best. A partial drawing, i.e., a partial salvation makes His words untrue. What our Lord does say is, in the consciousness of power, and using the term applied to the Father’s constraining grace, ch. vi. 44, is I will (actually) draw all men. He does not say, or imply, I will try to draw, and fail. One reads the comments of good men on this passage, with a feeling akin to despair, as they attempt to make Jesus Christ say that which He did not say, and not say that which He did say. What He does say is exactly given in the following lines:—
- So shall I lift up in My pierced hands *
- Beyond the reach of grief and guilt * *
- The whole creation.—E. B. Browning.
“For I came not to judge the world, but to save the world.” S. John 12:47.
This is as distinct a statement of Christ’s purpose as is possible; its force can only be evaded by asserting that Christ would fail to accomplish that very thing which He came to do: and this assertion must be made in the teeth of those explicit passages, which declare the completeness of His triumph.
“Jesus knowing that the Father had given all things into his hands.” S. John 13:3.
These words carry us to the very eve of the Passion. “Knowing that His hour was come,” v. 1, Jesus knows, too, that all things have been given into His hands (See ch. 3:35; 17:2; S. Matt. 28:18; 11:27; Eph. 1:22). Such knowledge at such an hour is deeply significant. As the Cross draws near, there comes to cheer Him the knowledge that to Him have been given all things, i.e., an assurance of absolute victory.
“As thou gavest him authority over all flesh, that whatsoever thou hast given him, to them he should give eternal life.” S. John 17:2.
Even the revised version fails to bring out with clearness the central fact, that eternal life has been given to all flesh by Christ. Literally the original runs: “Thou gavest to Him authority over all flesh, in order that (as to) ALL which Thou hast given to Him, to them (i.e., to all), He should give eternal life.” The Greek is clear; but our versions fail, in not repeating the emphatic all (repeated in the original), which involves the gift (not the offer) of eternal life to all by Christ—thus obscuring the meaning. It is necessary to remark, if we would understand S. John’s teaching, the emphasis laid on the divine sovereignty[2] in Redemption, a sovereignty which is love.—(Our recoil from Calvinism has blinded most readers to this truth which pervades all Holy Scripture). Thus the Father disposes all things, and gives all things to Christ, ch. 13:3; 3:35; 17:2 (S. Matt. 28:18). At the very hour appointed, ch. 17:1; 2:4; 12:23; 12:1; each part of the great work is accomplished.
“It is finished.” S. John 19:30; (cfr. 17:4.)
What is finished? the pain—the Cross? It is inconceivable that such a Speaker, at such an hour, should mean less than this, viz.; all is finished in all its extent. The Great End and Goal is now attained—attained in all its length, and breadth and height. In no respect can that Purpose of salvation fail, which embraces all humanity; for—though the very opposite may seem true—it is finished.
“And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.” 1 John 2:2.
Notice here the world contrasted with the true disciples; and yet the propitiation is not to be confined to the few, it is for all. S. John’s anxiety is to assert this for all. Here, as so often, the narrower and wider purposes of salvation are both mentioned: the narrower not excluding, as in the popular view, but including and implying the wider; a truth of the deepest importance.
“He was manifested to take away sins.” 1 S. John 3:5.
This should be compared with S. John 1:29. There Christ takes away the sin—regarded as one vast whole—of all humanity: here the sins, i.e., the individual sins of men.
“The Son of God was manifested that he might destroy the works of the devil.” 1 S. John 3:8.
The very purpose of the manifestation of God’s Son is here stated to be the sweeping away of satan’s works. How then can this possibly be true, while pain and sin endure for ever? No ideas can be more exactly opposed than the permanence of evil, and yet the destruction of the works of the devil. Is sin, and all that sin involves, the work of the devil? Yes, or No? You cannot answer in the negative, if you accept the standpoint of Scripture. But, if the affirmative be true, then all hell and sin and sorrow are to be swept away.
“The Father sent the Son to be the Saviour of the world.” 1 John 4:14.
Does it not savour of mockery to say that the Father sent the Son to destroy evil, and to save the world, and that the Son is victorious; and yet that neither shall evil be destroyed or the world saved?
“Fear not * * I have the keys of hell and death.” Rev. 1:18.
Significant words; doubly significant when we remember that Christ had just used these keys to open the prison doors, in His Descent into hades. How, if so, can death (the second, or any death) sever from Jesus Christ (Who holds the keys)—from His power to save?
“And every creature which is in heaven, and on the earth, and under the earth, * * heard I saying unto him that sitteth on the throne, and unto the Lamb, blessings,” &c. Rev. 5:13.
These words embrace every created thing—on the earth, and under the earth, and in the sea. All are represented as swelling the chorus of praise to God, and to the Lamb. Yes, to such an end we trust and hope that all Creation is indeed coming, because we believe God’s distinct promise, that all things shall be made new. How else could all things join in this glorious chorus? Compare notes on Eph. 1:10; Phil. 2:11.
“Death and hell were cast into the lake of fire.” Rev. 20:14.
“The sense of the whole seems to be that at the final consummation of all things, all evil, physical and moral, will be abolished.”—Bishop Warburton.
“Behold I make all things new.” Rev. 21:5.
This is the same glorious hope, not for some, but for all; no less than all things are to be made new.
“I am the Alpha and the Omega, the beginning and the end.” Rev. 21:5; (1:8; 22:13).
A thoughtful reader will note that this claims for God a position, which negatives a final dualism: as He was the Source, so He is the Goal of all things. God is the TERMINUS of Creation; the Stream shall return to its Source. The unconscious dualism of current theology is a barrier to any true apprehension of the thought of the Apostle, which seems to be the same as that S. Paul expresses in Rom. 11:36.
“And the leaves of the tree were for the healing of the nations. And there shall be no more curse.” Rev. 22:2-3.
Here is a striking hint—as to a future restoration; a hint that the nations are one day, in a future age, to be healed, for all this is subsequent to the passing away of the present earth, heaven (ch. 21:1). And as a result of this healing, there shall be no more curse—no pain—no tears—but all things made new
“The times of restitution of all things.” Acts 3:21.
All things are to be restored; (apokatastasis, i.e., complete restoration), and this is said to be the meaning of the work of Christ, the meaning of the promise to Abraham, of the Jewish covenant (v. 25). This God hath spoken by all “the prophets since the world began,” and this is what the larger hope teaches.
“And have hope that there shall be a resurrection * * both of the just and the unjust.” Acts 24:15.
Note these words. Could S. Paul have hoped for a resurrection of the unjust if that meant hopeless punishment to them? “Who is so great a fool,” asks a famous Father, “as to think so great a boon as the Resurrection can be, to those that rise, an occasion of endless torment?”
I may take this opportunity of asking attention to the fact that there runs through Scripture a definite law of expansion. First one family is chosen, then this family expands into a nation, then the nation is declared to be the source of blessing to all nations. Side by side with this numerical expansion there is visible a spiritual expansion. The prescribed sacrifices, the elaborate ritual, are pushed aside in favour of a spiritual creed, even in the Old Testament. Passing to the New Testament the law is the same, but more active still. By what, to a hasty judgment seems strange, Christ devotes half His time to the bodies of men, but we see the meaning to be that He cares for the whole man, and this care expands into the noble promise of the Resurrection. Next comes a most significant expansion. All barriers fall before the march of Redemption. The dead, the unrepentant dead, are evangelised; the Cross penetrates hades, 1 Pet. 3:18-20; 4:6. Nor is this all: there are hints plain enough of a greater expansion still. “All things in heaven,” “the Principalities and Powers,”—Eph. 1:10; 3:10, &c.; Col. 1:15-20, are drawn within the range of the Atonement. Can any Hope be broader than that here directly suggested by the Bible itself? The question seems rather this:—Are our broadest hopes broad enough? Shall there be a corner or nook or abyss, in all the universe of God, finally unlighted by the Cross? Shall there be a sin, or sorrow, or pain unhealed? Is the very Universe, is Creation in all its extent, a field wide enough for the Son of God?
We have seen how numerous are the passages which the writings of S. Matthew, S. Luke and S. John contain, teaching directly or indirectly, the salvation of all men. Let us now consider the epistles of S. Paul, S. Peter, and that to the Hebrews. We shall find in these books the stream of promise still widening—the universality of Redemption indicated with a precision of language and a variety of illustration, which it seems not possible to reconcile with endless evil. I do not mean that every passage quoted is in itself conclusive. I do mean that all are relevant, as links in that great chain of promise, which enshrines the doctrine of universal restoration. And here an important question arises. How—on the hypothesis of endless evil—can we account for such passages, as naturally and obviously point to the larger hope? That the Bible holds out a hope of universal reconciliation, &c., &c., cannot be denied. And, if this universal restoration is never to take place, how came this promise to be made? How came the Bible to raise expectations never destined (as we are told) to be fulfilled, in a matter so unspeakably important? Inspired writers, aware that all things (in the natural sense of the words) will never be restored, and yet asserting positively that they will be restored, present us with a fact, which our opponents may well be invited to account for and explain.
S. Paul’s writings naturally claim special notice here. He is, so to speak, the Statesman-Apostle, whose mind ranges over the whole field of the divine purpose and of human destiny. Two points I must note. (I.) Not merely does S. Paul assert the divine Sovereignty, but it lies at the centre of his teaching. He sees everywhere a Purpose slowly but surely fulfilling itself, a purpose which may be resisted, but must finally prevail. (II.) In this Apostle the Resurrection is set in striking prominence, as from its essential nature, a spiritual, redemptive force, as indeed the climax of Christ’s work for man.
“The promise that he should be the heir of the world * * to Abraham.” Rom. 4:13.
Here remark that the election by God of the Jews really involves the world’s salvation; for Abraham is “heir of the world,” (see on election in ch. vi.) i.e., receives as his inheritance the whole world.
“Therefore as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.” Rom. 5:16-8.
I earnestly commend a study of the whole drift and argument of this passage. It is, I think, absolutely irreconcilable with a partial salvation. It contains a statement as explicit as words can convey it, of this great truth—God’s remedy is co-extensive with, and is stronger, than sin. Wherever, upon whomsoever sin has lighted, there shall God’s grace, through Jesus Christ, come to heal. In the very same sense as “the many” (all men) were made sinners, so “the many” shall have righteousness—not merely offered them—but be made righteous. And here I take my stand on these plain words of Scripture, and maintain that no state of final sin, for any soul, is compatible with them. Will our opponents explain how the grace of God (v. 15) can be mightier, in fact, than sin, if there be a hell without end? Will they explain how grace can much more abound than the offence—if there be a place of endless evil? Note the great underlying principle, viz., that grace is stronger than sin, always and everywhere stronger (finally).
“Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. * * Waiting for the adoption, to wit, the redemption of our body.” Rom. 8:21-22-23.
As to the details of S. Paul’s meaning, men may fairly differ; but his central thought seems clear. All created things have been subjected to vanity—to pain and suffering, no account taken of their will—ouk hekousa. Yet these are but the travail pains of a new birth; all that suffers shall be delivered from the bondage of corruption. Note how here (alone in the New Testament) are the sufferings of the whole creation alluded to, and how emphatic is the assertion that every created thing—pasa he ktisis—is awaiting redemption; and this reaches them by the manifestation of the sons of God, “the firstfruits,” or the elect (see ch. vi. on election).
“For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? For if the firstfruits be holy, the lump is also holy.” Rom. 11:15-16.
The calling of the Jews is linked in God’s plan with the world’s salvation (v. 12). They are His people, in the truly divine sense, that by them the world’s salvation may be worked out. They, as “firstfruits,” represent and pledge the whole world.
“And so all Israel shall be saved.” Rom. 11:26.
Here the Apostle’s whole argument and the tenor of the context—see particularly v. 7 (and ch. 10:21)—very clearly distinguish “Israel” from the “election” (taken out of Israel), and shew that by Israel the whole nation is meant. (Nor does this “election” conflict with the truth that in a wider sense, Israel itself (all Israel) forms the “firstfruits,” i.e., the elect people; in fact, as already noticed, there is a double “firstfruits,” both in the Law and the Gospel p. 213.) To sum up—(a) God’s rejection of Israel is apparent only, for His calling is indefeasible, and therefore (b) all Israel shall be saved—without exception. (c) Israel, i.e., the elect, is so closely linked with the world, that their very rejection means the world’s salvation—in God’s mysterious plan. (d) So close is this tie between the elect and the world, that a further promise follows, that Israel’s restoration shall be to the world “life from the dead”—v. 15—a very suggestive phrase (ch. vi. on Death). (e) This final salvation of Israel is co-extensive with the whole nation for this further reason, because God’s gifts are irrevocable, and were made to all.
“For the gifts and calling of God are without repentance.” Rom. 11:29.
That is, what God gives, He gives effectually. His gifts and His call are irrevocable; this meaning our versions fail to convey, cfr. Isa. 55:11. His word cannot fail of its purpose finally. When He calls, men must hear—a fact of the deepest significance. Let me ask the advocates of the popular creed, how, if God’s call must be obeyed (for the whole context seems to shew this to be clearly the apostle’s meaning), sooner or later, there is any room for endless disobedience in hell?
“God hath concluded them all in unbelief, that he might have mercy upon all.” Rom. 11:32.
The original is the widest possible; it is the whole mass of men to whom S. Paul refers. The whole is shut up unto unbelief in order that the whole may find mercy; and as the unbelief is actual and absolute, so, if there be a parallelism, must the mercy be equally actual and absolute.
“For (out of) him and through him and unto him are all things.” Rom. 11:36.
But if so, God is the end of all things, i.e., unto (or perhaps into) Him all things shall return. The original imports that God is at once source and goal; author and end of all Creation. No outlook can be more magnificent; no hope more divine, or broader, than this. Naturally, and characteristically, popular teaching practically ignores such a passage. (How different would have been its reception had it contained an anathema.)
“As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.” Rom. 14:11-12.
S. Paul here quotes the great passage—Isa. 45:22-23, in which salvation is promised to the entire human race, and which the apostle connects with the Judgment—see p. 195. From the whole context it seems that Christ’s empire over all is absolute; extends to the dead; implies salvation; and this salvation is linked with His (future) judgment. The word translated “confess” is properly to “offer praise” or “thanksgiving.” Thus, S. Paul’s view of the true meaning of the judgment day and its issues, seems in direct conflict with endless ruin.
“As in Adam all die, even so in Christ shall all be made alive.” 1 Cor. 15:22.
As Adam actually brought death, spiritually, to all, so the last Adam actually gives life, spiritually, to all. No mere offer of life can satisfy the plain language of the text. Nothing less than life really—spiritually imparted to all by the last Adam—can fairly express S. Paul’s meaning. But it is objected that as death in Adam is not final in some cases, so life in Christ is not final in some cases. (I.) It would perhaps be enough to answer that the objection misses the mark, for the apostle’s thoughts are set simply on one point, on asserting that an universal life succeeds, and absorbs, an universal death. But I will reply further, that (II.) the plain words of the text require an actual communication of life to all through Christ, else the comparison between Adam and Christ is not true; for it is certain that the link of evil between Adam and the race is absolute, actual, and universal. And to call Christ the last Adam, while denying a tie of grace and life equally actual, absolute, and universal, is to dupe men. (III.) The context involves the permanence of this life through Christ, for it claims for Christ a full victory; and requires us to believe that God will be All in All, at the End. (IV.) Life in Christ is thus not alone universal, it is final, v. 24-8.
“For he must reign, till he hath put all enemies under his feet * * that God may be all in all.” 1 Cor. 15:25-28.
There is here, at THE END, no place for sin—no trace of evil—no hell—for is not God All and in All? His empire is to be unbroken, universal, absolute. And the subjection of all to Him is the same subjection by which He is to be subject to the Father, i.e., harmony and love, and peace; so the context requires. For note, that in summing up the final results of Christ’s work, the same word is used (in the original) of Christ’s own subjection to the Father, and of the subjection of Christ’s own enemies to Him. But, obviously, Christ’s own subjection can only be love and harmony—hence the subjection of Christ’s enemies cannot mean their endless incarceration in evil and pain. Such a conception is no less excluded by the assertion that finally God shall be All in All.
“O death, where is thy sting? O grave, where is thy victory?” 1 Cor. 15:55.
I ask my readers quietly to think over the whole drift of this chapter and to mark the Apostle’s increasing rapture, as his argument expands, and as the prospect opens before him of an universe yet to be, from which every form of death and sin are banished. S. Paul’s words are indeed explicit; and yet is there not more than this? There is surely in S. Paul a conviction, underlying all beside; a conviction (to which his warmest words give but imperfect expression) of the absolute triumph of Christ, of the flood of glory that is to sweep over all creation, in its widest sense.
“God was in Christ, reconciling the world unto himself.” 2 Cor. 5:19.
Is God in earnest in telling us that He reconciles the world? Does He mean what He says, or does He only mean that He will try to reconcile it, but will be baffled? This question often rises unbidden, as we read these statements of the Bible, and compare them with the popular creed, which turns “all” into “some,” when salvation is promised to “all,” and turns the “world,” when that is said to be saved, into a larger or smaller fraction of men.
“In thee shall all nations be blessed.” Gal. 3:8.
The relevance of texts like this lies in the fact that they shew the true meaning of God’s election, and are links in that great chain of promise of universal restoration—which S. Peter assures us God spake by the mouth of all His holy prophets, and which he declares to mean the restitution of all things.
“That * * he might gather together in one all things (ta panta) in Christ, both which are in heaven and which are on earth.” Eph. 1:10.
The universe in all its extent—the sum total of all existence—is to be brought back to Christ as Head, in unity. Such seems the view of the Apostle. It is the same process as the reconciliation of all things—Col. 1:15-20— and the subjection of all things to Christ—1 Cor. 15:27-8— the homage and praise of all things rendered to Christ.—Phil. 2:10-1. But if the universe and its contents are summed up in Christ, where is any possibility of an endless hell, or of a creation permanently divided? The word translated “gather together in one “is found only here, and in Rom. 13:9, as the law is summed up in one commandment, so is the universe to be summed up in Christ one day.
“God put all things under his feet.” Eph. 1:22.
The original verb here is the same as that used of the subjection of Christ to the Father.—1 Cor. 15:28, and Phil. 3:21. See note there.
“That the Gentiles should be fellow heirs.” Eph. 3:6.
That is fellow heirs with the Jews. But the promise to the Jews was that all Israel should be saved (see note Rom. 11:26.), and because Jew and Gentile are made one Eph. 2:14,—therefore all Gentiles seem to be included in the promise to all Israel.—Rom. 11:26.
“He ascended up far above all heavens that he might fill all things.” Eph. 4:10.
But if Christ is to fill all things—the universe—how can evil subsist eternally? This cannot be eluded by asking whether Christ, as God, has not always filled all things; for, to the Apostle, there is some further and special sense in which Christ is to fill all things (by the expulsion of evil), as a consequence of His completed work.
“By him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.” Col. 1:15-19-20.
I gladly substitute for my own comments Lightfoot’s note on v. 16, “All things must find their meeting point, their reconciliation at length in Him from Whom they took their rise; in the Word as the mediatorial agent, and through the Word in the Father as the primary source. The Word is the final cause as well as the creative agent in the universe. This ultimate goal of the present dispensation in time is similarly stated in several passages. Sometimes it is represented as the birth throe and deliverance of all creation through Christ, as Rom. 8:19. * * Sometimes it is the absolute and final subjection of universal nature to Him as 1 Cor. 15:28. * * Sometimes it is the reconciliation of all things through Him as below, v. 20. Sometimes it is the recapitulation, the gathering up in one head of the universe in Him, as Eph. 1:10 * * all alike enunciate the same truth in different terms. The Eternal Word is the Goal of the universe, as He was its starting point. It must end in unity, as it proceeded from unity, and the centre of this unity is Christ.” If I venture to add anything it is to protest against explaining away these words. whatsoever has issued from the Eternal Word, returns to Him as its Goal, reconciled, purified, and restored; no other meaning can be fairly extracted from the words quoted.
“That in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord.” Phil. 2:10-11.
This is S. Paul’s statement of the great vision (Rev. 5:13), in which every created thing in heaven and on earth and under the earth unites to sing—Blessing, etc., to God most High. Could a picture more universal be painted—every knee, in heaven, on earth, under the earth bending, and every tongue proclaiming God’s praise. Such is the force of the original. All things, says Lightfoot, “whatsoever and wheresoever they be. The whole universe, whether animate or inanimate, bends the knee in homage and raises its voice in praise.”
“Able even to subdue all things unto himself.” Phil. 3:21.
In what sense this subjugation of all things to Christ is to be understood, is clear from the context, “who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory, according to the working whereby He is able even to subdue all things unto Himself.” Note the significance of this. No one can doubt that Christ is destined to subdue all things, but this passage shows decisively that Christ’s subduing all things (in the Scriptural sense) is making them like unto Himself . See note on 1 Cor. 15:25.
“God our Saviour, who will have all men to be saved, for there is one God.” 1 Tim. 2:3-4.
“None can hinder His doing as He wills * * Now His will is that all should be saved.”—S. Jerome on Eph. 1:11. S. Paul here directs thanksgiving and prayer to be offered for all men on the express ground that God wills the salvation of all. And this divine will S. Paul grounds on the divine unity—a fact which marks this passage noteworthy— for the One God can have but one eternal (irresistible) purpose. “God is One, the One that is All, that binds up all in one, and one in all, and makes all one.”—J. White, Restoration of all things. This Divine Oneness is no merely arithmetical proposition. It states a deep spiritual fact, viz., that Oneness is of the essence of the divine plan. A Creator who is one, and a creation perpetually two (i.e., perpetually divided into two classes), is to S. Paul a thing inconceivable.—See ch. vi. towards the end.
“God the Saviour of all men, specially of those that believe.” 1 Tim. 4:10.
Any obscurity in this passage becomes clear the moment we reflect on God’s plan by which the elect—those who believe—are first saved, and then become the means, here or in the ages yet to come, of saving all men.
“Our Saviour Jesus Christ, who hath abolished death.” 2 Tim. 1:10.
Death is abolished, and with death that which it in Scripture implies, sin and evil. For death abolished, and yet death in its worst form, the second death, maintained for ever, are plain contradictions. Will those who maintain the doctrine of conditional immortality explain how death can be abolished, and yet swallow up finally all sinners in a sentence of annihilation?
“For the grace of God hath appeared, bringing salvation to all men.” Titus 2:11.
Yes, “bringing salvation to all men:” this is precisely the larger hope. But how is “salvation brought to all men” consistent with the damnation of myriads of men—nay, of any man? if, as we are distinctly told, God’s gifts are without repentance, i.e., effective and irrevocable.
“He also went and preached unto the spirits in prison.” 1 Peter 3:19.
These words amount to a complete overthrow of the popular view of the state of the sinful dead; for plainly they assert a process of redemption as going on after death. Remark, carefully, who they were to whom Christ took the Gospel, and whom, as the following passage shews, He saved They were those who had sinned against the greatest light known to them in their day, and died in their sins.
“The gospel was preached even to the dead, (in order), that they might be judged * * but live in the spirit.” 1 Peter 4:6.
Notice again here the connection between judgment and salvation. Even the (impenitent) dead were evangelised, in order that they should have the benefit of judgment, and thus live to God (see on Judgment, ch. vi.) Such a text literally cuts up the traditional creed root and branch.
“The Lord is * * not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9.
If then any do perish finally, God’s will and design must have been finally overthrown: it is obvious that a temporary resistance, permitted for wise ends, differs wholly from a final defiance of God’s will.
“His Son, whom he hath appointed heir of all things.” Heb. 1:2.
It is enough to say that these words express the larger hope, if fairly and fully understood. They teach the absolute universality of Christ’s reign, which the repeated testimony of Scripture shews to be love and peace.
“Thou hast put all things in subjection under his feet,” &c. Heb. 2:8-10.
Here is an addition to that very large class of passages which speak of Christ’s kingdom, as destined to extend over all things, e.g., Eph. 4:10; 1:10; Phil. 3:9-11; Rev. 5:13, &c. I have already shewn that subjection to Christ means perfect harmony and peace, in the usage of the New Testament, see notes on Phil. 3:21, and 1 Cor. 15:25. This remarkable passage proceeds to lay stress on Christ’s death, as embracing “every man,” v. 9;—the writer has already strongly asserted the dignity of man, and his vast inheritance, simply as man, v. 6-7. This dignity, impaired by the Fall, has been recovered by Christ the Son of Man. And it was right that Christ should suffer in fulfilling the Will of Him (God), for Whom are all things, and through Whom are all things,” v. 10, —all things whatsoever; words that authorise the widest hope, for God is the Goal of all creation. (See Rom. 11:36.)
“That through death he might destroy the devil.” Heb. 2:14.
But the destruction of the devil, as holding the power of death, is quite inconsistent with the continuance of death and evil eternally.
“The immutability of his counsel.” Heb. 6:17.
We admit that a seeming failure there may be of God’s purpose: but no real failure is possible. What God’s immutable counsel is, we see in 2 Pet. 3:9, where the original word translated “willing” is the same as “counsel” here.
“He hath appeared to put away sin by the sacrifice of himself.” Heb. 9:26.
Sin has intruded and caused an appearance of failure in God’s plan. Christ comes to sweep sin away. When will our opponents meet fairly the dilemma, viz., Christ fails, or succeeds in His purpose. If He fails, you contradict Scripture. If He succeeds, you contradict your dogma.
“Jesus Christ, the same yesterday, to-day, and unto the ages.” Heb. 13:8.
The same throughout “the ages;” words little heeded I fear; and yet which virtually contain the essence of the Gospel—the sum and substance of our hope. For what is it these words teach? not the superficial view that Christ is now a Saviour, and will in future be merely a Judge to condemn; but that, what He was on earth that He is now, and that He will be, through “the ages” (judging ever, but only a Judge that He may by it be a Saviour). They bid us look to a series of ages yet to come, and there see Jesus Christ still working to save; doubtless by penalty, by fiery discipline, in the case of hardened sinners; but still the same Jesus, i.e., Saviour, and destined to continue His work of salvation till the last wanderer shall have been found.
So far from producing every possible passage that teaches the larger hope, I might have easily cited other texts that teach, or imply, the same. Take but two clauses of the Lord’s prayer: “Our Father,” these two words really involve the whole question—they form a tie, never to be broken, between man and God. “Thy will be done on earth as it is in heaven,” But how is His will done in heaven? It is universally done Shall it not then be universally done on earth too? Does Christ put into our mouths a petition than we can hope? I might have also quoted “God is Love.” To this point all His attributes converge. Love is that character, which united they form (love infinite and unchanging). Can infinite Love ever cease to love?—let the Apostle reply, “Love never faileth,” is inextinguishable.[3]
I would sum up by repeating the three propositions already stated, p. 224. (I.) Christ’s Purpose of salvation was deliberately formed to include the whole of our race, and no less. (II.) He received for this end all power, i.e., power over all wills, all evil, all obstacles, whatsoever and wheresoever. (III.) The Bible claims; the Prophets claim; the Evangelists claim; the Apostles claim; Christ claims absolute success in this task.—Isa. 45:22-3; 55:11; 53:11; S. John 12:32; 17:4; 1 Cor. 15:22, 27-8; Rom. 5:15-21; 11:29-32; 2 Tim. 1:10, &c.
A few words of earnest caution must be added here. I trust it has been made plain in these pages that, in teaching universal salvation, I have not for a moment made light of sin, or advocated the salvation of sinners while they continue such. I earnestly assert the certain punishment of sin (awful it may be, in its duration and its nature for the hardened offender), but in all cases directed by love and justice to the final extirpation of evil. Nay, I have opposed the popular creed on this very ground, that it in fact teaches men to make light of sin, and that in two ways: first, because it sets forth a scheme of retribution so unjust as to make men secretly believe its penalties will never be inflicted; and next, because it in fact asserts that God either will not, or cannot, overcome and destroy evil and sin, but will bear with them for ever and ever.
I repeat that not one word has been written in these pages tending to represent God as a merely good-natured Being, Who regards as a light matter the violation of His holy law. Such shallow theology, God forbid that I should teach. Infinite Love is one thing; Infinite Good-nature a totally unlike thing. Love is never feeble, it is (while most tender) most inexorable. In the light of Calvary it is that we are bound to see the guilt of sin. But let us beware, lest, as we stand in thought by the Cross, we virtually dishonour the Atonement by limiting its power to save—by teaching men that Christ is after all vanquished; lest, while in words professing to honour Christ, we, in fact, make Him a liar, for He has never said, “I, if I be lifted up, will draw some men,” or even “most men,” but “I will draw all men unto me.”
Footnotes / Endnotes:
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- See a tract on Redemption, Its true extent. J. Wright & Co., Bristol, 4d. (↩)
- It is well to remember this, when we are gravely told that “Omnipotence itself cannot save obstinate sinners.” Now, in the matter of salvation we have an express assertion that even the camel can go through the needle’s eye; for with God “All things are possible.” (↩)
- In the above brief notes I have not attempted an exhaustive comment. It has been my aim to point out the plain natural meaning of the passages cited, in their bearing on the future destiny of man, and to present this meaning in the simplest and most straightforward way. Specially have I urged the imperative necessity of truthfulness, of assuming that what the sacred writers say, that they mean, in the ordinary acceptation of their words—that in saying, e.g., “I make all things new,” Christ really meant all things and not some things; that in saying, “God is the Saviour of all men,” the Apostle meant that God really does save all men. (↩)