Hard Hearts, Plagues, and the Sovereignty of God

The Plagues of Egypt by Joseph Turner

And the LORD said to Moses and Aaron, "Take handfuls of soot from the kiln, and let Moses throw them in the air in the sight of Pharaoh. It shall become fine dust over all the land of Egypt, and become boils breaking out in sores on man and beast throughout all the land of Egypt." So they took soot from the kiln and stood before Pharaoh. And Moses threw it in the air, and it became boils breaking out in sores on man and beast. And the magicians could not stand before Moses because of the boils, for the boils came upon the magicians and upon all the Egyptians. But the LORD hardened the heart of Pharaoh, and he did not listen to them, as the LORD had spoken to Moses. Then the LORD said to Moses, "Rise up early in the morning and present yourself before Pharaoh and say to him, 'Thus says the LORD, the God of the Hebrews, "Let my people go, that they may serve me. For this time I will send all my plagues on you yourself, and on your servants and your people, so that you may know that there is none like me in all the earth. For by now I could have put out my hand and struck you and your people with pestilence, and you would have been cut off from the earth. But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth. You are still exalting yourself against my people and will not let them go. -Exodus 9:8-17

Hard Hearts, Plagues, and the Sovereignty of God

How shall we know God? How shall we know what God is like and how we are to think about him? When I ask myself this question, one response comes crashing into my mind with overwhelming certitude: human opinion counts for nothing. What you feel about the way God should be and what I feel about the way God should be counts for nothing. If someone rises up and makes a pronouncement about what they can believe and can’t believe about God, that is as significant in determining what is true about God as the creaking of a window in the wind. Human opinion counts for nothing in defining God.

How than shall we know him? For it is very crucial that we know him. If he is there, nothing in the universe matters more than he does. If he is there, he is like the thunder clap and we are like the scratch on a faint recording. If he is there, he is like the sun shining in full strength and we are like dust-mote floating in the morning beam of bedroom light. If he is there, he is absolute and we are utterly dependent.

But now I am risking putting my opinions forward, which don’t matter at all. How shall we know him? We will know him by his own initiative to reveal himself. This he did most clearly and powerfully in sending his Son, Jesus Christ. Jesus said, "Whoever has seen me has seen the Father" (John 14:9). Then he said that he would send the Holy Spirit to guide his apostles into all truth so that the truth of Christ and the Father would be preserved and displayed in the inspired Word of Scripture (John 16:13). The effect of this promise was that the apostles could say, "We impart this in words not taught by human wisdom but taught by the Spirit" (1 Corinthians 2:13).

Drawing Upon the Old Testament

But the apostles and their associates who preserved the truth of Christ for us in their gospels and letters were led by the Spirit in them to immerse themselves in the Old Testament as well as the teachings of Jesus. "In many and various ways God spoke of old to our fathers by the prophets" (Hebrews 1:1). As the Spirit led the apostles into all truth, he did so by leading them to a true and deep understanding of what God had done and said in the Old Testament.

This is what we see all through the book of Romans, especially in chapter nine. In Romans 9:4-5 he deals with "the glory, the covenants, the giving of the law, the worship, and the promises, the patriarch" – all of which he sees in the Old Testament. In verses 6-12 he deals with Isaac and Ishmael and Jacob and Esau from Genesis. In verse 13 he refers to Malachi 1:2-3, "Jacob I loved and Esau I hated." In verse 15 he quotes Exodus 33:19 ("I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion"), and builds his argument for the justice of God on it. And then in verse 17 he quotes Exodus 9:16 and concludes from it in verse 18, "So then he has mercy on whomever he wills, and he hardens whomever he wills."

So if we ask, How can we know God? God’s answer is: I reveal myself to you mainly in my Son Jesus Christ, and through his inspired apostles in the New Testament, who take us back to the earlier revelation of God in history and show us that all of divine revelation is of one piece. The God of the Exodus is the God of Romans. The God who dealt with Pharaoh is the God who deals with us.

So Paul roots his teaching about the sovereignty of God and the freedom of God and unconditional election in the Old Testament at every point in Romans 9. He is eager for us to see that New Testament revelation of God is one with Old Testament revelation of God.

The Quote of Exodus 9:16 in Romans 9:17

So here we are now in Exodus 9:16 which Paul quotes in Romans 9:17. It would be good to see that quotation in Romans and what Paul infers from it. In Romans 9:17-18 Paul says, "For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’ 18 So then he has mercy on whomever he wills, and he hardens whomever he wills."

What Paul is doing here in verse 18 is reaching back to verses 15-16 and summing up the freedom of God in mercy ("He has mercy on whomever he wills"), and he is drawing out of the Exodus story about Pharaoh the freedom of God in hardening ("He hardens whomever he wills").

Verse 18 Teaches Unconditional Hardening

Before we go back there to see what Paul saw in Exodus let’s make sure we understand what Paul says here. What does he mean in Romans 9:18 by the words, "He hardens who he wills"? There are at least seven reasons for thinking he meant: God is free in hardening whom he hardens and does not base his decision whom to harden on anything a person does.

Before we explore the seven reasons let’s be sure you know what I am saying, and what he is saying. When I say that he hardens whom he wills, I mean he decides who will rebel in their hardness of unbelief and therefore deservingly be condemned. The hardening of God does not make fault impossible, it makes fault certain. And this for the express purpose of working all things by the predetermined counsel of His will, to the end that He may have mercy upon all.

Now here is the mystery – which is why the opinions of man don’t count for much – people who are hardened against God are really guilty. They have real fault. They are really blameworthy. They really deserve to be judged. And God decided who would be in that condition. If you demand an explanation for HOW this can be – that God decides who is hardened and yet they have real guilt and real fault – there are pointers in the Bible. But they will not satisfy the natural, fallen human mind.

I do not offer that explanation now. I simply assert what I see in the Word: God hardens whom he wills, and man is accountable. God’s hardening does not take away guilt, it renders it certain. It renders it just as certain as His mercy to come upon all - such is the clear teaching of Paul in his letter to the Romans.

Seven Contextual Evidences for Unconditional Hardening

Now, what are the evidences in this text that the words "He hardens whomever he wills," in Romans 9:18 means that God freely and unconditionally decides who will be hard and who will not?

1. First, that’s what the words most naturally mean. "He hardens whomever he wills," says that his will and not our will is decisive in hardening. To be sure, our will rebels and is hard against God. But the natural meaning of these words is that God’s will is decisive beneath and behind our willing without nullifying the importance of our will.

2. Second, the exact parallel with mercy shows that the act of God in hardening is as unconditional as the act of God in having mercy. Verse 18 says, "He has mercy on whomever he wills, and he hardens whomever he wills." So if we believe that God’s showing mercy is unconditional, the most natural way to take the parallel is that the hardening is unconditional.

3. Third, this is in fact exactly what Paul infers from God’s words in verse 15, "I will have mercy on whom I have mercy." Paul draws out of this in verse 16, "So then it depends not on human will or exertion, but on God, who has mercy." If that is what "I have mercy on whom I have mercy" means, then it is what "I harden whom I harden" means, namely, "It depends not on human will or exertion, but on God, who hardens."

4. Fourth, the parallel with Jacob and Esau shows that mercy and hardening are unconditional. Paul said in verses 11 and 13, "Though they were not yet born and had done nothing either good or bad . . . As it is written, ‘Jacob I loved, but Esau I hated.’" In other words, the context demands that Paul address not just the love and mercy part of God’s sovereignty but also the hate and hardening part of God’s sovereignty. The parallel with Jacob and Esau in verse 13 shows that the hardening and the mercy are unconditionally predetermined.

5. Fifth, the objection and Paul’s answer to it in verse 19 show that Paul did not deal with God’s sovereignty the way most people deal with it today. Paul raises the objection: "You will say to me then, ‘Why does he still find fault? For who can resist his will?’" Now at this point most people today say, God finds fault because his hardening is a response to our prior self-hardening.
For example, one popular, and usually good commentary, says,

"Neither here nor anywhere else is God said to harden anyone who had not first hardened himself." That Pharaoh hardened his heart against God and refused to humble himself is made plain in the story. So God’s hardening of him was a judicial act, abandoning him to his own stubbornness." [note 1]

Let me say this calmly and firmly: That is exactly the opposite of what Romans 9:18 teaches.

5. And the fifth reason that I say so is this: Paul could have so easily removed the objection of verse 19 that way, and he did not! The objector hears Paul say, "God hardens whomever he wills," and he responds, "Why does he still find fault? For who can resist his will?" How easily Paul could have answered the objection with all the answers of modern man! And he didn’t. Because they are the wrong answer. They turn his teaching right on its head. He said, "But who are you, O man, to answer back to God?" Indeed he said more – but in a direction exactly the opposite of what people today (or then) expect.

6. Sixth, verse 21 shows that Paul sees mercy and hardening as unconditional because he speaks of the objects of mercy and hardening as coming from the same lump of clay: "Has the potter no right over the clay, to make out of the same lump (there’s the crucial phrase!) one vessel for honored use and another for dishonorable use?" The stress is that it was not the nature of the clay that determined what God would do with it. It was the free and wise and sovereign will of the potter. He has mercy on whom he wills and he hardens whom he wills – from the same lump of clay.

7. Seventh, we read in Romans 11:7, "What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened." In other words the decisive issue in who is hardened and who is not is election, not some prior willing or running on our part, but God who elects. "The elect obtained it, the rest were hardened" (11:7). "Jacob I loved, Esau I hated" (9:13). "He has mercy on whomever he wills, and he hardens whomever he wills" (9:18).

A Mystery That Is Not Mysterious

Now let me say again, after these seven reasons for believing in God’s freedom in mercy and hardening, that I have not removed a mystery, I have stated a so-called mystery. God hardens unconditionally and those who are hardened are truly guilty and truly at fault in their hard and rebellious hearts. Their own consciences will justly condemn them. If they perish, they will perish for real sin and real guilt. How God freely hardens and yet preserves human accountability we are not explicitly told.

It is the same so-called mystery as how the first sin entered the universe. How does a sinful disposition arise in a good heart? The Bible tells us the answer to these two questions :

For the creature [creation] was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, -Romans 8:20

The heart is deceitful above all things, and desperately wicked: who can know it? -Jer 17:9

Of course few will admit to the idea that God made creation subject to vanity or that the heart is deceitful, and desperately wicked. But this is what we are given in the pages of our Bibles and if we are honest, we see the evidence of these truths all around us. Yet as the Romans 8:20 verse plainly states - this was done in hope, i.e., a future time of reconciliation.

To call this so-called mystery "free will" – ultimate human self-determination – is only to put another name on it. Why would a perfectly good, ultimately self-determining creature (if there were such being) ever do evil? Ultimate human self-determination no more explains the origin of evil than unconditional election explains the guilt of the hardened sinner. All it does is give the so-called mystery a different name. And again, it is NOT a mystery. We are flawed by God's design for the express purpose of having Him receive the greater glory.

The real question is: Which is the more Biblical name of the condition, "Ultimate human self-determination," or "Unconditional election"? Romans 9:18 is plain in its context to all who will see: "God has mercy on whomever he wills, and he hardens whomever he wills." The condition remains, but the revelation is made clear in Romans 11:36

For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Seeing What Paul Saw in the Old Testament

Now, where did Paul see this in the Old Testament? The answer in Romans 9:17 is that he saw it in the story of the Exodus where God hardens Pharaoh’s heart. He quotes Exodus 9:16. So let’s go back there and see what Paul saw.

You recall what is happening. God has sent Moses and Aaron to command Pharaoh to let his people go. Pharaoh refuses over and over, and God multiplies his wonders in Egypt with more and more miracles – ten plagues and then a great sea-splitting deliverance – to show that he is God and Pharaoh is nothing in his rebellion. Eighteen times Exodus refers to the hardening of Pharaoh’s heart so that he does not let the people go.

Just before the verse that Paul quotes (Exodus 9:16) it says, for example, in Exodus 9:12, "But the Lord hardened the heart of Pharaoh, and he did not listen to them as the Lord had spoken to Moses." The key here is the phrase "as the Lord had spoken to Moses." When had God said to Moses that Pharaoh would harden his heart and not listen to them? Two times: one of them before Moses had ever arrived in Egypt (the other in 7:3 before any mention is made of Pharaoh’s self-hardening).

In Exodus 4:21 Moses is preparing to go to Egypt, "And the Lord said to Moses, ‘When you go back to Egypt, see that you do before Pharaoh all the miracles that I have put in your power. But I will harden his heart, so that he will not let the people go.’" The reason this is so important is that time after time you hear people say that God’s hardening of Pharaoh’s heart doesn’t start until the seventh plague and is the result of his own self-hardening.

But that is not true. God said to Moses before he ever arrived in Egypt: This is what I am going to do. I am going to harden Pharaoh’s heart. And this is what happens in the very first meetings with Pharaoh, not just the later ones:

Before the first plague. Exodus 7:13, "Still Pharaoh's heart was hardened, and he would not listen to them, as the Lord had said."

After the first plague. Exodus 7:22, "But the magicians of Egypt did the same by their secret arts. So Pharaoh's heart remained hardened, and he would not listen to them, as the Lord had said."

After the second plague. Exodus 8:15, "But when Pharaoh saw that there was a respite, he hardened his heart and would not listen to them, as the Lord had said."

After the third plague. Exodus 8:19, "Then the magicians said to Pharaoh, ‘This is the finger of God.’ But Pharaoh's heart was hardened, and he would not listen to them, as the Lord had said.
And in every case what the Lord had said was, "I will harden his heart, so that he will not let the people go" (4:21; see 7:3). The point is this: whether it says Pharaoh hardened his heart (8:15) or that his heart "was hardened" (8:19) in each case it is happening "as the Lord had said," and what he had said was, "I will harden Pharaoh’s heart." Which means that behind "self-hardening" and behind the "being hardened" is the plan and purpose of God. It is not described as a response to what Pharaoh does, but as a sovereign rule over what Pharaoh does. Paul sees this and draws it out and states it in Romans 9:18, "[God] has mercy on whomever he wills, and he hardens whomever he wills."

Relating This to the Righteousness of God

Now how does this relate to God’s righteousness? Remember, that is the issue in this part of Romans 9: "Is there then unrighteousness on God’s part?" It relates very directly. Recall the definition of God’s righteousness: God’s righteousness is his unwavering commitment to uphold and display the greatness of his glory and the honor of his name.

Now we see why Paul chose to quote Exodus 9:16 in Romans 9:17 rather than one of the verses that relate directly to hardening. Instead he quotes a verse that shows the purpose why God exercised his freedom in hardening as well as mercy: "For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." [note 2]

He chose a verse that expressed the very purpose that relates implicitly to the righteousness of God and the hope of the world: namely, God’s commitment to uphold and display the honor of his name – "that my name might be proclaimed in all the earth." In other words, God’s freedom in mercy and hardening is at the heart of God’s glory and God’s name. This is what it means to be God – to be ultimately free and unconstrained from powers outside himself. Treasuring and displaying this glory and this name is right – it is the meaning of "right." And it is God’s purpose for the whole earth. He will reveal it to the whole earth.

Two chapters later in Romans 11:32 we have the pentultimate expression of God's glory revealed through the pen of Paul:

For God hath concluded them all in unbelief, that he might have mercy upon all.

Here is the sum of the matter, and may it cure us of much trifling with God. He is just in all his dealings. And the essence of his justice is the regard he has to the infinite worth of his own glory and his own name, that is, his own freedom and sovereignty.

The central act in the universe where God displayed this righteousness and vindicated the worth of his glory was in the sending of his Son to die so that he might pass over sins and justify the ungodly. Let no sin and no sense of unworthiness keep you from coming to him for salvation.

Notes

[1] John Stott, Romans: God’s Good News for the World (Downers Grove, Ill.: InterVarsity Press, 1994), p. 269. He is quoting Leon Morris.

[2] See the other purpose statements about God’s action in regard to Pharaoh and the Egyptians: Exodus 7:5, "The Egyptians shall know that I am the Lord." Exodus 8:10 ". . . so that you may know that there is no one like the Lord our God." Exodus 9:14 ". . . so that you may know that there is none like me in all the earth." Exodus 10:2, ". . . that you may tell in the hearing of your son and of your grandson how I have dealt harshly with the Egyptians and what signs I have done among them, that you may know that I am the Lord." Exodus 14:4, "And I will harden Pharaoh's heart, and he will pursue them, and I will get glory over Pharaoh and all his host, and the Egyptians shall know that I am the Lord" (see 14:17-18). Exodus 14:31". . . so the people feared the Lord, and they believed in the Lord and in his servant Moses." Exodus 15:15, "Now are the chiefs of Edom dismayed; trembling seizes the leaders of Moab; all the inhabitants of Canaan have melted away." Joshua 2:9, "[Rahab, the prostitute of Jericho] said to the men, ‘I know that the Lord has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. 10 For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt" (See Joshua 9:9).

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adapted from:

By John Piper. © Desiring God. Website: desiringGod.org

Behold the Lamb of God who takes away the sin of the world

Will God Save All or Only Some?

"Faithful is the saying and worthy of all acceptation. For to this end we labor and strive, because we have our hope set on the living God, Who is the Savior of all men, specially of them that believe. These things command and teach"(1 Tim. 4:9-11, R.V.)

Think of it -- the living God IS THE SAVIOR OF ALL MEN! Not the "preserver" of all, as some would have us believe. The Greek work used here is SOTER. It occurs twenty-four times in the New Testament and is correctly translated "Savior" every time.

See Luke 1:47; 2:11; John 4:42; Acts 5:31; 13:23; Eph. 5:23; Phil. 3:20; 1 Tim 1:1; 2:3; 4:10; 2 Tim. 1:10; Titus 1:3, 4; 2:10, 13; 3:4, 6; 2 Pet. 1:1, 11; 2:20; 3:2, 18; 1 John 4:14; Jude 25.

Nor does the text say, God is the "provider" of salvation for all. This would not make Him the Savior of all. He is only the Savior of those He actually saves. In order to be the Savior of all, He will save all. THE LIVING GOD IS THE SAVIOR OF ALL MEN . Such a fact should fill the hardest heart with joy and cause continual thanksgiving to God for His power, wisdom, love, grace and righteousness.

Knowing how difficult it would be for man to believe this plain statement, God offers man encouragement by assuring him that it is a FAITHFUL SAYING, and WORTHY OF ALL ACCEPTATION. It is faithful to God, faithful to His Son, faithful to His Work, and faithful to the desire of all who have had the love of God poured into their hearts by the Holy Spirit. It is hard to understand why so many should condemn it as unfaithful and worthy of all rejection, when God has so plainly declared it to be a faithful saying and worthy of all acceptation.
Man's need for salvation is desperate. He is sinful, dying and helpless to save himself (Rom. 1:18-3:25). To save man and make out of him a creature unto His own praise will indeed glorify God and His son, Jesus Christ.

I. HOW WILL GOD SAVE ALL MANKIND?

Both the means and the manner whereby this Salvation is accomplished are clearly revealed in the Scriptures. "This is good and acceptable in the sight of God our Savior; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man CHRIST JESUS; WHO GAVE HIMSELF A RANSOM FOR ALL, to be testified in due time" (1 Tim. 2:3-6). "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we MUST be saved" (Acts 4:12).

There is no salvation for anyone at any time except through Jesus Christ and His saving work. It is only through His death, burial, and resurrection life that all will be saved. There will be no failure here. He was manifested to put away sin and to destroy the works of the Devil (Heb. 9:26; 1 John 3:8). He will not stop until He has accomplished these ends.

In the light of the facts set forth in the Scriptures, how foolish the statement that if all are to be saved Jesus Christ need never have died. If He had not died for the sins of the world, no one could be saved. But since He has died and now lives again ALL WILL BE SAVED.

II. WHEN WILL GOD SAVE ALL?

The Scriptures make it very plain that all are not saved at the same time. "Who gave Himself a ransom for all; THE TESTIMONY IN ITS OWN TIMES" (1 Tim. 2:6, R.V.). "As in Adam all die, even so in Christ shall all be made alive. BUT EVERY MAN IN HIS OWN ORDER" (1 Cor. 15:22-24).

At the present time God is saving only those He has chosen and called unto the special salvation of the ages (1 Cor. 1:26-30; 1 Tim. 6:12). He will use these in various ways in bringing about the salvation of the rest (Eph. 3:8-12; 2:6-10). Note, please, the text says, "God is the Savior of all men SPECIALLY (not, EXCLUSIVELY) of them that believe." Because of this the Apostle Paul wrote, "Therefore I endure all things for the ELECT'S sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory" (literally, 'eonian' or 'age-lasting' glory, 2 Tim. 2:10). And again he wrote, "But we preach Christ crucified, unto Jews a stumbling-block, and unto Gentiles foolishness; but unto them that ARE CALLED, both Jews and Greeks, Christ the power of God, and the wisdom of God" (1 Cor. 1:23, 24).

Election and predestination become most precious portions of God's truth once it is seen that the reason some are elected to a special salvation is that through them the rest may be reached. There is a special salvation for some and a general salvation f or the rest later on. Those who believe now will be made like Christ when He returns and will live and reign with Him during the coming eons or ages. They will be delivered from the Second Death.

The non-elect will be saved at the end of the ages solely as the result of the death, burial and resurrection of Jesus Christ in their behalf. Does this mean a second chance? By no means! Salvation is not a matter of chance, first or second. Had it bee n left to chance no one would have been saved, now or later (Rom. 3:10-12; 1:28-32). Salvation is of God! He assures us that He will save all.

Let no one think for a moment that there will not be judgment and condemnation. "The wrath of God is revealed from heaven against all the ungodliness and unrighteousness of men" (Rom. 1:18). Those who are hard and impenitent of heart treasure up for themselves wrath in the day of wrath and revelation of the righteous judgment of God Who will render to every man ACCORDING TO HIS WORKS. To them that are factious and obey not the truth but obey unrighteousness shall be wrath indignation, tribulation and anguish. See Rom. 2:1-16; Rev. 2:11-15; etc. All that the Scriptures ACTUALLY teach about the wrath of God will surely come to pass. The wrath of God is an awful thing and it is not our purpose to minimize it in the least. However too much condemnation and punishment is just as unrighteous as too little.

III. WHAT DOES THIS SALVATION INCLUDE?

The Justification and Making Righteous of All.

"So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life. For as through the one man's disobedience the many were made sinners, even so through the obedience of the One shall the many be made righteous" (Rom. 5:18-19).

The Reconciliation of All to God.

"For it was the good pleasure of the Father that in Him should all the fulness dwell; and through him to reconcile all things unto Himself, having made peace through the blood of His cross; through Him, I say, whether things upon the earth, or things in the heavens" (Col. 1:19-20). Reconciliation means the removal of all alienation and enmity, thus making peace.

The Vivification of All.

"For as in Adam all die, so also in Christ shall all be MADE ALIVE. But each in his own ORDER; Christ the firstfruits; then they that are Christ's at his coming; then the end [ORDER]. The last enemy that shall be abolished is death" (See 1 Cor. 15:20-26).
The making alive in this passage is more than resurrection alone. It is a making alive beyond the power and reach of death as will be seen from the experience of Christ the FIRSTFRUITS, and those who are Christ's at His coming. Resurrection was only to mortality as in the case of Lazarus, Jaius' daughter, etc. Making alive here is unto incorruption and immortality (1 Tim. 6:13-16; 1 Cor. 15:50-57).

The Subjection of All to God the Father.

"For, He put all things in subjection under His feet. But when He saith, all things are put in subjection, it is evident that He is excepted [none others] Who did subject all things unto Him. And when all things have been subjected unto Him, then shall THE SON ALSO HIMSELF BE SUBJECTED to Him that did subject all things unto Him, that GOD MAY BE ALL IN ALL" (1 Cor. 15:27-28; Phil. 2:9-11; Eph. 1:9-11, 19-23).

But someone protests, Will not believing that God is the Savior of all do away with evangelistic fervor and zeal? It did not affect the Apostle Paul in this manner. On the contrary it increased his fervor and zeal. "For to this end we labor and strive, because we have our hope set on the living God, Who is the Savior of all men" (1 Tim. 4:10; see also 2 Cor. 5:13-21). We must ever distinguish between the fact of the salvation of all and the manner in which God brings it to pass. He condescends to work through human instrumentality (Rom 10:11-15; 1 Cor. 1:21). Genuine believers will live and work unto this end continually. It is invigorating to know that complete success is assured ultimately.

Again someone may say, Yes, it does seen to be true but it is a dangerous doctrine and should not be taught. God says, "THESE THINGS COMMAND AND TEACH." Shall we obey God or man? Shall we seek God's pleasure or man's? Those who seek to please man are not slaves of Jesus Christ (Gal. 1:10). Shall we who know Him and have had our eyes opened to the glorious triumph of our Lord and Savior Jesus Christ sit idly by and let reproach be heaped upon His name without protesting? Think how the teaching of end less punishment slanders God and Jesus Christ, for we know Christ died for all. Does God lack the goodness, the power, the love, the grace to save all? Every attribute of God is slandered by the unscriptural teaching of eternal punishment. God says punishment is age-lasting, man says everlasting. Let us believe God and not man.

--Joseph E. Kirk

Answers to Ultimate Reconciliation Objections

Objection 1: If universal restoration is true, why be a Christian now?

Answer: We ought to follow Jesus, first of all, because it is the right and good thing to do. Second, that we might enjoy a purpose in our existence, an abundant life, a freedom from the tyranny of evil and an escape from the mundane offerings of this world.

Objection 2: If all will be saved someday, why evangelize?

Answer: See the answer to the first objection.

Objection 3: Without the threat of endless hell, some people won’t respond to God or seek to do good. If universalism were revealed true, many Christians would give up the faith and live ungodly lives.

Answer: Such people are unworthy of the Christian name. They obey God as slaves under the lash, not as children seeking to live in the Father’s love. I refuse to allow them to drive my interpretation of human destiny.

Objection 4: Doesn’t justice demand that some people pay for their sins forever?

Answer: No. The wages of sin is death — we’ll all make that payment. But if God wishes to pardon all, what slight is that to His justice? I am commanded by Christ to forgive all who have offended me. Is that an injustice? If not, then why would it be unjust for God to do exactly what He expects of me?

Objection 5: The Bible contains language of exclusion. Some will “not see life” or have “no inheritance in the kingdom.” Others will “go away into eternal punishment.”

Answer: Yes, but the Bible also includes language of universal inclusiveness. Paul said that “every knee will bow” and “every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Objection 6: True. But for the wicked, that confession will not come from the heart — only from the almighty, subjugating power of Christ.

Answer: A coerced confession would not be “to the glory of God the Father.”

Objection 7: Still, doesn’t a lot of Scriptural language rule out universalism?

Answer: Evidently not. Only a few centuries after Christ, we have records of many scholarly Christians who spoke the New Testament language, used the same “exclusionary” and “condemnatory” phrases found in its pages — yet, they were open universalists.

Objection 8: If the authors of Scripture were universalists, why didn’t they just say it plainly? Why do they write things so apt to be misunderstood?

Answer: The Psalmist wrote, “All flesh will bless his holy name forever and ever.” (Psalm 145:21) How much plainer can you get than that? The same kind of language occurs in the New Testament. It is true, however, that the Bible is not a universalist catechism or primer. The latter Scriptures give us a glimpse into the faith of the early church, but not a full explanation of everything Christians believed from the ground up. The New Testament is concerned mainly with (1) the proclamation of Jesus as Messiah, (2) the proclamation of the long-awaited kingdom of God, (3) the healing of problems in the early churches. It does not answer all our eschatological queries with unmistakable plainness. Besides that, Paul tends to be difficult to understand — even another biblical author thought so. (2 Pet. 3:15-16)

Objection 9: Aren’t you just projecting wishful thinking onto the Bible?

Answer: I may be. But a thing is not false simply because we would like it to be true. The Christian message is supposed to be good news. Why not embrace the best news possible?

Objection 10: What if you’re wrong about this? What if universalism isn’t true?

Answer: Well, then I’m wrong. Any person with an ounce of humility will consider this a real possibility about a given belief. No one is infallible. But if I am wrong, I would rather err on the side of mercy than wrath. I would rather be guilty of making God too loving than too condemning.

Objection 11: Doesn’t universalism minimize the seriousness of sin?

Answer: Jesus told us to forgive everyone who has sinned against us. Does that minimize the seriousness of sin?

Objection 12: What about sins that are “unto death” or that will never be forgiven?

Answer: It is within the power of God to punish these offenses without inflicting either eternal torment or annihilation.

Objection 13: If universalism is true, that means Hitler will enjoy the same eternity as the most pious saint.

Answer: Where sin abounded, grace abounded much more. That was the belief of Paul.

Objection 14: Are you denying that “it is appointed for men once to die, but after this the judgment”?

Answer: No. Some may have to face a fearful judgment on the other side of the grave and endure some retribution for what they have done. The universalist hope is that they will be reconciled eventually, that God may be “all in all.”

Objection 15: Isn’t the idea of reformation after death unbiblical?

Answer: No. It is biblically obscure, but not anti-biblical. Early Christians practiced a proxy baptism for the dead (1 Cor. 15:29). They also believed that after his crucifixion, Jesus preached to the dead imprisoned in hades (1 Pet. 3:19-20; 4:3-5). The Bible never tells us that it is “too late” for any change once we have died (contrary to the warnings of so many evangelists).

Objection 16: Jesus said that “God is able to destroy both body and soul in hell.” (Matt. 10:28) Doesn't that pretty much refute universalism?

Answer: To say that God has the power to do something is not the same thing as saying that He WILL do it. For example, John the Baptist declared that “God is able of these stones to raise up children unto Abraham.” (Matt. 3:10) No one expected that to happen, of course.

Jesus' utterance is part of a send-off to his missionaries who were ready to preach the kingdom of God and face severe opposition. The point was this: Do not be consumed by the fear of men, but instead fear the one who truly holds the power of life and death. It need not be viewed as a definitive statement of “what happens when non-Christians die.”

Objection 17: Won’t people live carelessly if you teach such a thing?

Answer: I can’t help that. People live carelessly under the threat of endless torments, too.

Objection 18: Doesn’t universalism encourage the unbiblical notion of the “immortality of the soul.”

Answer: Some universalists believe in the immortality of the soul (as do many non-universalists). Some don’t. My opinion is this: The eternal life to come will be the result of the resurrection, the gift of Christ — not some undying component in the human personality.

Objection 19: Most Christians throughout the course of church history — and even today — would strongly disagree with you on universalism.

Answer: Majority vote does not determine truth. More often, it’s the other way around.

Objection 20: Calvinists tell us that God does not love all people.

Answer: He surely must. Jesus told us to love all people, even our enemies, and to do good toward them. God’s love is perfect and, therefore, must surpass ours — not fall below it.

Objection 21: Won’t the inclusion of everyone diminish the significance of salvation for the saints?

Answer: Why would it? Generally speaking, a big party is better than a small one.

Is God's Plan of Salvation Limited?

Many people have a very limited view of God's plan of salvation and when approached with questions, are unable to give an answer, or, unable to give a correct answer. This can be, first and foremost, attributed to lack of true Bible study. It can be caused by the bias of denominational beliefs, creeds, other individual interpretations, or from relying on other people to answer for them. But, what does the Bible have to say about the individual Christian being able to give an answer when questioned?
2 Timothy 2:15 says to:
"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."
They are told to "Study", or "be diligent", as some Bibles have it translated. Why? To be "approved unto God" and so as "not to be ashamed" when questions are asked. How and what are they told to study? By "rightly dividing the word of truth", which is the Bible.
Next, look at what the Apostle Peter says concerning questions and answers in 1 Peter 3:15.
"But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:"
Within this short verse of Scripture, there are several thoughts that need to be mentioned. These are:

Be READY to give an Answer -- be prepared.
Be ready ALWAYS -- do not put off a Question.
Be ready always to give an answer -- evasion excites suspicion.
Give an answer to EVERY ONE that asks you.
A REASON is asked for -- not an assertion.
The answer should be a reason of THE HOPE [not the fear] that is in you.

The Question is to be answered [not in a passion, but] with MEEKNESS toward man, and FILIAL FEAR toward God. Below, is a list of 213 questions that will help to clarify God's plan of salvation as set forth in the Holy Bible, so that when questions are asked, correct answers can be given. To those holding a limited view of God's plan of salvation, they are truly Questions Without Answers, but, to those who rely on God's Word, the answers become apparent as His truth is revealed to them.

The questions were written by A. C. Thomas and appeared in a book by E. H. Lake, entitled "The Key to Truth".

Now the Questions:

1. As we are required to love our enemies, may we not safely infer that God loves His enemies? (Matt. 5:44)
2. If God loves His enemies, will He punish them more than will be for their good?
3. Would endless punishment be for the good of any being?
4. As God loves His friends, if He loves His enemies also, are not all mankind the objects of His love?
5. If God loves those only who love Him, what better is He than the sinner? (Luke 6:32-33)
6. As "love thinketh no evil," can God design the ultimate evil of a single soul? (1 Cor. 13:5)
7. As "love worketh no ill," can God inflict, or cause, or allow to be inflicted, an endless ill? (Rom. 13:10)
8. As we are forbidden to be overcome by evil, can we safely suppose that God will be overcome by evil? (Rom. 12:21)
9. Would not the infliction of endless punishment prove that God HAD been overcome by evil?
10. If man does wrong in returning evil for evil, would not God do wrong if He was to do the same?
11. Would not endless punishment be the return of evil for evil?
12. As we are commanded "to overcome evil with good," may we not safely infer that God will do the same? (Rom. 12:21)
13. Would the infliction of endless punishment be overcoming evil with good?
14. If God hates the sinner, does the sinner do wrong in hating Him?
15. Is God a changeable being? (James 1:17)
16. If God loves His enemies now, will he not always love them?
17. Is it just for God to be "kind to the evil and unthankful," in their present life? (Luke 6:35)
18.Would it be unjust for God to be kind to all men in a future state?
19. If all men justly deserve endless punishment, will not those who are saved, be saved unjustly?
20. If God "will by no means clear the guilty," by what means can just punishment be evaded? (Ex. 34:7)
21. As no man can measure endless punishment to his neighbor, will endless punishment be measured to him? (Luke 4:38)
22. Would it be merciful in God to inflict endless punishment? -- that is, merciful to the sufferer? 23. Can that be just which is not merciful?
24. Do not cruelty and injustice go hand in hand?
25. Can that be merciful which is not just?
26.Does divine justice demand the infliction of pain from which mercy recoils?
27. Does divine mercy require any thing that justice refuses to grant?
28. If the demands of divine justice are opposed to the requirements of mercy, is not God divided against Himself?
29. If the requirements of mercy are opposed to the demands of the justice of God, can His kingdom stand? -- (Mark 3:24)
30. If the justice and mercy of God are any way opposed, do they "keep the unity of the spirit in the bonds of peace?'
31. If justice and mercy are opposed to their requirements can Deity be a just God and a Savior? -- (Isaiah 14:21)
32.If "a God all mercy is a God unjust," would not a God all justice be a God unmerciful?
33. Is there any such thing in God as unjust mercy, or unmerciful justice?
34. Is there any such thing in God as just cruelty, or merciful injustice?
35. If you had sufficient power would you not deliver all men from sin?
36. Are you more merciful than the God Who made you?
37. 'Can a woman forget her sucking child?'
38. Is the Creator of human sympathy less benevolent than the creature?
39. If God WOULD save all men, but CANNOT, is He infinite in power?
40. If God CAN save all men, but WILL NOT, is He infinite in goodness?
41. Does God DESIRE the salvation of all men? (1 Tim. 2:3-4)
42. As God is righteous, must not the desire for universal salvation be a RIGHTEOUS desire?
43. Is it true, that "the desire of the righteous shall be granted?" -- (Prov. 10:24)
44. Did God design universal salvation when He created man?
45. Will God carry His original design into execution?
46. Can finite man frustrate the purposes of the Almighty?
47. Is every individual under obligation to be thankful for his existence?
48. Will this obligation eternally continue?
49. Can any one be thankful for that which, on the whole, is not a blessing?
50. If any one be rendered endlessly miserable, will he be still under obligation to thank God for existence?

51. Would endless misery benefit the Almighty, as the INFLICTOR?
52. Would endless misery benefit the saints, as SPECTATORS?
53. Would endless misery benefit the sinner, as the SUFFERER?
54. If endless punishment be the "wages of sin," could the sinner ever receive payment in full? (Rom. 6:23)
55. As man is a finite being, can he commit an infinite sin?
56. If man cannot commit an infinite sin, can he deserve endless punishment?
57. If one sin be infinite, can a million be any more?
58. If ONE sin be NOT infinite, can a million of sins amount to an infinite sin?
59. If sin be infinite, can one sin be greater than the other?
60. If sin be infinite, can it be true that, "where sin abounded grace did MUCH MORE abound?" --(Rom. 5:20)
61. If sin be infinite, can it ever be finished or brought to an end?
62. If ONE sin deserves an eternity of punishment, how much punishment will TEN sins deserve?
63. Do you ardently DESIRE the salvation of all men?
64. Is it true that God "openeth his hand and satisfieth the desire of every living thing?" -- (Ps. 145:16)
65. Do you fervently PRAY for the salvation of all men? (1 Tim. 2:1)
66. Do you pray in FAITH, nothing doubting? (James 1:6)
67. Are you aware, "that whatsoever is not of faith is sin?" -- (Rom 14:23)
68. Would God require us to pray for all men, and to pray in faith, unless He intends all men should be saved?
69. If you believe endless misery to be the truth of God, why should you desire and pray that it may prove false?
70. Can the pleasure of the Almighty be contrary to his determinate will?
71. Would the infliction of endless misery afford pleasure to the Deity?
72. Can God be glorified by that which gives Him no pleasure?
73. As Jesus "tasted death for every man," can it be true that "the pleasure of the Lord shall prosper in his hands," if a part are never saved? (Heb. 2:9)
74. If God "declares the end from the beginning," can the final destiny of mankind be contrary to His will?
75. Can endless misery be brought about contrary to the GOOD PLEASURE of the Almighty?

76. Can God WILL anything contrary to His knowledge?
77. Did God know when He created man, that a part of His creatures would be endlessly miserable?
78. If God, when He created, did not know the result of creation, is He infinite in knowledge?
79. Power is the ability to do: is knowledge simply the ability to know?
80. If God knew when He created man, that some would be eternally wretched, did He not will this to be their doom?
81. If God willed the endless misery of a part of His creatures, why is it said that "he will have all men to be saved?" -- (1 Tim. 2:4)
82. If the Scriptures should testify, that God "will have all men to be damned," could we safely infer that a part might be saved?
83. If the Scriptures testify, that God "will have all men to be saved," can we safely infer that a part may be damned?
84. If God made an endless hell before He created man, did He know there would be any use for it?
85. If God knew there would be use for an endless hell, must He not have created some men for endless misery?
86. If God made an endless hell, was it included in the works which He pronounced "very good?" -- (Gen. 1:31)
87. If there be an endless hell, and it was not made before the creation of men, when was it made?
88. If there be a personal devil, who made him?
89. Can there be any such thing as sin in heaven?
90. If there was sin in heaven, many not sin be committed there again?
91. If an angel of light became a devil, was not Paul in error, when he said Satan is transformed into an angel of light? -- (2 Cor 11:14)
92. As sin presupposes temptation of some sort, who tempted a holy angel to sin?
93. If an angel could sin without a devil to tempt him, may we not sin without a devil to tempt us?
94. If a holy angel was tempted to sin by surrounding evil, is heaven a holy place?
95. If an angel was tempted by evil passions, could he have been holy?
96. If an angel became a devil by sinning, was Adam's the original sin?
97. If Adam became mortal (that is, subject to death,) by sinning, must he not have been created immortal?
98. If Adam had been created immortal, could he ever have died?
99. If Adam sinned without inheriting total depravity, why should inborn depravity be assigned as the cause of our sins?

100.Would there be any more impropriety in imputing MY sins to Adam, than in imputing HIS sins to ME?
101. If men are totally depraved by nature, must not children be so likewise?
102. If children be totally depraved, is it true, that "of such is the kingdom of heaven?" -- (Mark 10:14)
103. Men are to be washed from their sins. If they are totally depraved, what is there to wash?
104. If evil men and seducers "wax worse and worse," (2 Tim. 3:13), can they be totally depraved at first?
105. If human reason be "carnal and delusive," why did Jehovah say, "come now and let us REASON together?" -- (Isa. 1:18)
106. If reason be delusive, why should some folks reason against the use of reason?
107. Can an effect exist without a cause sufficiently powerful to produce it?
108. If "we love God because he first loved us," is it true that we must first love HIM before He will love us?
109. If "we love God because he first loved us," is it not plain that He loved US when we did not love HIM?
110. If God loved US when we did not love HIM, is not our love to Him the EFFECT (and not the CAUSE) of His love to US?
111. Was it consistent with divine justice, to love us, when we did not love Him?
112. If God once loved us, will not that love eternally continue?
113. If the love of God is the cause which produces love in man, can anger and wrath produce the same effect?
114. Is it the revealed will of God that all men should be saved?
115. Can God will all men to be saved, knowing that a part will be forever lost?
116. If God has two wills, why is double-mindedness condemned in the Scriptures?
117. If God has two wills, why does the Bible say, "He is of one mind?"
118. If God has a secret will, how did you gain a knowledge of it?
119. Can that be a secret which has been revealed?
120. If God revealed His secret will to "the saints," why should they reveal it to "the wicked?"
121. If God under any circumstances, wills the endless misery of a human soul, in what does He differ from Satan?
122. Can Jesus Christ be the Savior of any more than He actually saves?
123. Can Jesus be "the Savior of the world," (1 John 4:14), if the world is not saved by him?
124. Is Christ, in any sense, the Savior of unbelievers?
125. If Christ be in no sense the Savior of unbelievers, why are unbelievers called upon to believe in Christ as their Savior?

126. If unbelievers are not called upon to believe in Christ as their Savior, what are they to believe?
127. Must not the thing to be believed, be true before it is believed?
128. Must not the thing to be believed continue to be true, whether it be believed or disbelieved?
129. "What if some did not believe? Shall their unbelief make the faith, [or faithfulness] of God of none effect?" -- (Rom. 3:3)
130. Is it true that "God hath concluded all in unbelief that he might have mercy on all?" -- (Rom 9:32)
131. Can God be "especially the Savior of them who believe," unless He be actually the Savior of all? -- (1 Tim. 4:10)
132. If belief and good works in this life, be essential to eternal salvation in the next, can infants be saved?
133. Can the good actions of finite man merit an infinite reward?
134. Can the evil actions of finite man merit infinite punishment?
135. If men are saved by works, is salvation of grace?
136. If one man is saved by grace, why should not all be saved in like manner?
137. Is God a partial being?
138. Can the faith of the Partialists be based in the wisdom that is "full of mercy and good fruits, without partiality?" -- (James 3:17)
139. Can sufficient provision be made for the salvation of all men, if some men are never saved?
140. Must not sufficient provision be sufficient to subdue the will of the creature?
141. Is there any other way to determine the sufficiency of the means employed, than by the accomplishment of the end designed?
142. Does not the law of God require all men to love him supremely, and their neighbors as themselves?
143. Is it true, that "not one jot or tittle of this law shall pass till all be fulfilled?" -- (Matt. 5:18)
144. Does not justice require of us the fulfilment of the law of God?
145. Will not justice be eternally violated, if the law of God be not universally fulfilled?
146. Can they fulfil the law of love who are rendered eternally miserable?
147. Can justice require the obedience of the sinner, and at the same time require his eternal disobedience?
148. If whoso "offereth praise glorifieth God," (Ps. 1:23), can He be glorified by those who have no cause to praise Him?
149. If any one be rendered eternally miserable, can he have any cause to praise His Maker?
Will God ever place some of his creatures in such a situation they cannot praise him?

150. Do you believe that endless punishment would manifest the glory of God?
151. Can you rejoice in the hope of the glory of God?
152. Would not the salvation of half of mankind glorify God more than the salvation of one-fourth?
153. Would not the salvation of nine-tenths of mankind glorify God more than the salvation of one-half?
154. Can we give "glory to God in the highest," without believing in the salvation of all men?
155. If "all have sinned, and (thus) come short of the glory of God," (Rom. 3:23), would eternal sinning mend the matter?
156. Shall "every tongue confess that Jesus Christ is Lord to the glory of God the Father?" -- (Philippians 2:11)
157. Is endless misery "good tidings of great joy which shall be to all people?"
158. Could man be endlessly miserable without being endlessly a sinner?
159. If sin exist eternally, can it be true that Christ was to finish the transgression, and to make and end of sin? -- (Dan. 9:34)
160. As Jesus gave himself a ransom for all men, can he ever "see the travail of his soul and be satisfied," if endless misery be true?
161. Do you hope that endless misery is true?
162. Is "faith the substance (or foundation) of things hoped for?" -- (Heb. 11:1)
163. If endless misery be not a thing hoped for, can it be a part of the Christian faith?
164. Is it certain that one soul will be eternally lost?
165. Is it certain that one soul will be saved?
166. Is it certain that all will not be damned?
167. Is it certain that all will not be saved?
168. Can that be certain which is not decreed?
169. If it be certain that one soul will be saved, must there not be a decree concerning the salvation of a definite number?
170. If the number of the saved be definitely fixed, must not the number of the damned be equally definite?
171. If there be no certainty in relation to the final destiny of man, is not salvation a work of chance?
172. What better is chance than Atheism?
173. If God knew, when he created, what the end of each soul would be, is not that end as certain as if it was decreed?
174. Is not the merciful man always merciful to his beast?

175. Will not the merciful God be always as merciful to His creatures, as the merciful man is to his beast?
176. Is it true that the "tender mercies of the Lord are over all his works?" -- (Ps. 145:9)
177. Is it true that the Almighty is without variableness, or the shadow of turning?
178. Would there be any tender mercy in the infliction of endless misery?
179. Are the tender mercies of the Lord like unto the tender mercies of the wicked which are cruel?
180. If God is not the Father of sinners, why should sinners pray, saying, "Our Father, forgive us our trespasses?"
181. "Have we not all one Father? Hath not one God created us?" -- (Mal. 2:10)
182. If God be the Father of all men, will He do less for His children than earthly parents would do for theirs?
183. Is it true that God punishes us "for our profit, that we might be partakers of his holiness?" -- (Heb. 12:11)
184. Would endless punishment be for our profit?
185. Would endless punishment "yield the peaceable fruits of righteousness unto them who are exercised thereby?"
186. Is there an afterward to eternity? -- (Heb. 7:14)
187. Can any doctrine be too good to be true?
188. Will God contend forever and be always wroth? -- (Isa. 62:16)
189. Will the Lord cast off forever? -- (Lam. 3:31-33)
190. Can he be a Christian who worships the Lord through fear of the devil?
191. Can he be a Christian who affirms that if he believed in the salvation of all men, he would not worship God?
192. Can he be a Christian who inquires, "if all men are to be saved, what use is there in being virtuous?"
193. Some persons say, that if they did not believe in endless punishment, they would take their fill of sin.
[193b] How much sin would it take to fill a Christian?
194. If "the goodness of God leadeth to repentance," why should His eternal wrath be preached to sinners?
195. If "the goodness of God leadeth to repentance," why should it not be supposed that repentance leadeth to the goodness of God?
196. If "the goodness of God leadeth to repentance," are not the impenitent the objects of His goodness?
197. Is not the goodness of God co-extensive and co-eternal with His wisdom and power?
198. As the wisdom of God can never change to folly, nor His power to weakness, will His goodness ever change to hatred?
199. Can Deity be universally and eternally good, if endless misery be true for a single soul?

200.If all men deserve endless punishment, would it not be right for God to inflict it?
201. "Shall not the Judge of all the earth do right?"
202. If it would be right for God to punish all men eternally, would it not be wrong for Him hot to do it?
203. As the infliction of endless misery would be returning evil for evil, would it be right for Deity to inflict it?
204. If the return of evil for evil be right in Deity, would it not be equally right in man?
205. As "fear hath torment," and true religion is happiness, can fear produce true religion?
206. As "perfect love casteth out fear," will not fear cast out perfect love?
207. Can fear imbue the soul with perfect love?
208. Must not they who "believe and tremble," be possessed of the faith of devils?
209. Does the belief of endless misery cause the believer to "rejoice with joy unspeakable and full of glory?" -- (1 Pet. 1:8)
210. Can a belief of any thing short of universal salvation, fill the soul with "joy and peace?"
211. Will not the devil and all his works be destroyed? -- (Heb. 2:14; 1 John 3:8)
212. Will not death, the last enemy, be swallowed up in victory and destroyed? -- (Isa. 25:6-8; 1 Cor. 15:26-54)

Should Believers Celebrate Christmas?

Should Believers Celebrate Christmas? By Tim Moores

What exactly are we celebrating when we celebrate Christmas? Our Saviour, or ourselves? From one perspective we definitely have something to celebrate! For certainly, without His birth, death and resurrection we would not have the blessed opportunity to receive so great a salvation. We join with the angels who beckoned the shepherds to come and see the newborn king. We are struck with awe like the wise men who traveled great distances to marvel at the miracle of the virgin birth and, like them, we want to give gifts also. And, because we are told by our Saviour to do unto others as we would have them do unto us, we are especially kind and thoughtful to one another during this festive season.

On the other hand, the birth of Jesus was the beginning of His time of humiliation as He willingly left the realms of glory to take upon Himself the human form, subject Himself to man’s pitiful justice system to be scorned, ridiculed and eventually brutally murdered at the hands of godless men. All done, in the name of God, by His own people. And we celebrate?

Is it really in the heart of our Father that we celebrate the birth of Jesus - the man? Or would He have us let go of the natural Jesus to embrace the risen Christ? And, to not just glory in His resurrection, but press into our own resurrection. "…that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed unto his death; if by any means I may attain unto the resurrection from the dead." (Php 3:10,11 ASV)

Celebrating His resurrection and entering into the reality of it are two very separate things! Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves. (John 6:53 ASV) For the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God. (1Co 1:18 ASV) Many are they that glory in HIS birth, in HIS cross and in HIS resurrection, but only those whom He has chosen to place His Holy Spirit within shall ever experience this resurrection life first hand. "He that hath the Son hath the life; he that hath not the Son of God hath not the life." (1 John 5:12 ASV)

The fact is Christmas and Easter really have their origins in man-made, worldly celebrations that so many Christians and the church in general have made into sacred festivals. They have been used over the centuries to push religion on the world by setting up nativity scenes in our front yards and crosses on church lots. In fact Webster’s Encyclopedia says that, "Many of its (Christmas) customs have a non-Christian origin and were adapted from celebrations of the winter solstice. The choice of a date near the winter solstice owed much to the missionary desire to facilitate conversion of members of older religions which traditionally held festivals at that time of the year." I believe the celebration of Christmas is based much more in mere religion than in the reality of a living relationship with the Lord. Christmas brings with it so much mixture and confusion within Christendom when God is after singleness and purity in His own.

If we think about it, where in scripture are we commanded to remember or celebrate His birth? Where does it even suggest that we ought to? From a theological standpoint Christendom generally places too much emphasis on the Passover (salvation) experience, of which birth is but the first small step. What attention is truly given, within Christendom, to the reality that can most certainly be ours by walking "in Christ" and to the process of "going on to perfection". These are not generally taught or encouraged because they require us to truly embrace the cross in order to go on to maturity. Oddly enough we are commanded by our Lord to do so; "Then said Jesus unto his disciples, If any man would come after me, let him deny himself, and take up his cross, and follow me." ("Matt 16:24 ASV)

As Sons of God, it isn’t so much that we SHOULD NOT celebrate Christmas, but that as we grow up into that place of maturity in the Lord, HE (the living Christ) becomes our single focus and goal. Those things which, for the most part feed the natural man, lose their appeal and eventually vanish away. Does that mean that we cannot enjoy these earthly things? That we should become legalistic scrooges? On the contrary! Like so many things, as we seek His kingdom first, all these things are added unto us and we can bring life and meaning to those around us no matter what day it is. It is HIS day! A day that He has made. We will rejoice and be glad in it. (Just for different reasons).

Paul the Apostle said it best in his letter to the Colossians when he said; "Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day-- things which are a mere shadow of what is to come; but THE SUBSTANCE BELONGS TO CHRIST." (Colossians 2:16-17) And in Galations; "It was for freedom that Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage. For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh, but through love be servants one to another." (Gal. 5:1 & 13 ASV)

The bottom line is this; when you have a revelation of the substance, the reality and you have come into an experiential knowledge (epinosis - greek) of Him in the eternal present, then all of it is seen and understood clearly for what it is - shadows. Christmas, both the commercialized version AND the religious version are nothing but shadows.

I personally don't believe it is the heart of the Father for His sons to celebrate the earthly birth of Jesus. However, it is also definitely not His heart for us to be judging (condemning) those who are still walking in the shadows. We are FREE to walk in, and delight in, HIM who is our present reality. If and as we do that, living in and by the Spirit, we will so manifest the risen, abiding Christ that all who have eyes to see Him and have the desire, the faith and the courage to leave the valley of shadows, will also be set free into the same glorious liberty that we enjoy! I don't know about you, but every year more and more I am thoroughly enjoying freedom from the "Christmas Spirit".

Praise God! He has given us the freedom to enjoy friends, family, healthy food, fun, celebrations, etc. Let us not allow these temporal activities and traditions, which are shadows of the reality, become idols in our hearts and we become bound to them once again. "In Him we live and move and have our being" and He is our completeness. He is high above all these things, controlling and encompassing them all; using them for His ultimate glory and our ultimate good. We rest in Him! We celebrate Him! Let’s celebrate Him together! On Christmas day and on every day!

Contact Tim at...
tmoores@provision-graphics.com 780-465-6303