Universal Salvation Part 3: The Nature of Punishment and the Power of Intercession

A.    A God of Justice

God is both just and loving. Justice is not something distinct from love but a part of it. In this section I suggest that God’s judgment is always ultimately corrective and restorative. After all, God is Love (1 John 4:8), but the Bible never says God is justice, rather, He acts justly out of His love.

“Everywhere,” says St. Basil, “Scripture connects God’s justice with his compassions.” (Hom. In Ps. 116.5) (Allin, 2015)

“A God of truth, and without iniquity, just and right is he.” Deuteronomy 32:4

“A just God and a Savior.” Isaiah 45:21

“Who [God] will render to every man according to his deeds.” Romans 2:6

God judges men based on their deeds.

“O man, what does the Lord require of you but to act justly, love mercy, and walk humbly with your God?” Micah 6:8

“God Almighty, just and true are they ways, thou king of saints.” Revelation 15:3

“Justice and judgment are the habitation of your throne.” Psalm 89:14

“The law of the Lord is perfect, converting the soul.” Psalm 19:7

God’s justice helps to convert men.

“Love is the fulfilling of the law.” Romans 13:10

 “Comfort ye, comfort ye my people, says your God. Speak ye comfortably to Jerusalem, and cry to her that her warfare is accomplished, that her iniquity is pardoned; for she has received from the Lord’s hand double for all her sins.” Isaiah 40:1-2

This shows that God’s people had a temporal punishment of justice from God that now is over. God fully punishes Israel and then comforts Israel, forgiving Israel.

God’s justice demands obedience, not eternal torture: “Justice can only be satisfied when all men do justly. It requires all men to love God, and cannot therefore be satisfied with anything less than universal obedience.” (Hanson, 2024) 

B.    Interpreting “Aidios”

This word is often interpreted as “eternal” or “endless” in the Bible, respectively, but this is a poor translation. The Bible never uses the terms “aneu telous” (without end), “pantote” (forever), or “eis to dienekes”, the Greek words for forever. This word should not be translated as such. “Aidios” in the Bible refers once to judgment in Jude 6, and it refers to a temporary state where fallen angels are in confinement, not an eternal one. (Allin, 2015)

C.    Interpreting “Aion” and “Aionios”

These Greek words are often translated as “everlasting” and “forever and ever”, which is very misleading. “Aion” means “an age”, a limited period, whether long or short, though indefinite. “Aionios” means “of the age” or “age-long”. These words never mean everlasting in the English sense of the word. This can be confusing as these words can be applied to something that is already endless, like God Himself, but these words do not in themselves mean endless. “Aion” or “Aionios” is also understood as a descriptor indicating the quality of something, so “eternal life” or “aionios life” indicates the life that is true, the spiritual, in opposition to the earthly. Knowing God is, in essence, life eternal (John 17:3), (Allin, 2015).

The whole Bible gives proof of the limited sense of “aionios”. The Hebrew equivalent of this word, “olam”, translated as “everlasting” or “eternity” in English, was applied to limited things in Numbers 25:13 (Phinehas’ everlasting priesthood) and Deuteronomy 23:3 (no Ammonite or Moabite shall be admitted to the assembly of the Lord). In Jude 7 Sodom and Gomorrah were described as suffering the “punishment of eternal fire”, but in Genesis 19 Sodom and Gomorrah’s destruction was limited, not eternal. Moreover, Ezekiel 16:53-55 testifies that God will even restore the fortunes of Sodom (cited earlier). Christ’s kingdom is said to last “forever”, but in 1 Corinthians 15:24 he hands over the kingdom to God the Father at “the end”. Even Christ’s “everlasting” (“aion”) kingdom (2 Peter 1:11), at least the way in which he reigns over his kingdom before the end, is presented as temporary and will be different for all eternity when God is “all in all” (1 Corinthians 15:28), (Allin, 2015).

If “aionios” is correctly translated as “eternal”, “aion” would mean eternity. This does not make sense because “aionios”, the plural of “aion”, would then mean “eternities”, and by definition you cannot have more than 1 eternity. These words translated correctly mean “age” and “ages” which are limited periods of time, not forever and ever. If this is not acknowledged, a lot of translations of “aionios” and “aion” do not make sense (Allin, 2015).

For example, Matthew 12:32 says, “Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the one to come.” The word “age” is “aion”. If “aion” means “eternity”, this verse does not make sense and would read, “either in this eternity or in the one to come”. There cannot be more than one eternity (Allin, 2015).

Mark 4:19 talks of the “children of this world”, Romans 12:2 says, “Be not conformed to this present world,” Galatians 1:4 says, “That he might deliver us from this present evil age”, and 2 Timothy 4:10 says, “Demas has forsaken me, having loved this present world.” The bolded words are all “aion”, which in terms of judgment is generally translated in English Bibles as “eternity”. Yet in all these cases, “aion” refers to a limited amount of time. Translating “aion” as “eternity” would, again, not make sense. The following passages would be, respectively: “children of this eternity”, “Be not conformed to this present eternity”, “That he might deliver us from this present evil eternity”, and “Demas has forsaken me, having loved this present eternity”. “Aion” is, in all these cases, referring to a limited time, not an endless duration, even though it is translated as such in English referring to judgment. Moreover, “aionios”, the plural of “aion” does not make sense if the correct translation is the English word “eternity”, as “eternity” cannot be plural (Allin, 2015). 

“Aion” does not mean an endless duration. Allin says in his book, “Christ Triumphant”, “Indeed our translators have really done further hurt to those who can only read their English Bible. They have wholly obscured a very important doctrine, that of ‘the ages’. This, when fully understood, throws a flood of light on the plan of redemption, and the method of the divine working.” Allin is pointing out that in every instance regarding judgment in the Bible where “aion” and “aionios” are used, the correct interpretation is that of a limited, temporal punishment, not endless suffering.  Moreover, these words mean “age” and “ages”, not eternity or forever. It is alarming the inconsistency and carelessness with which translators have translated this word, having it mean “world” or “age” in many instances but insisting it means “eternal” or “forever” in cases of judgment, greatly distorting many Christians’ view of God. The book of Ephesians alone translates “aion” in 5 different ways: course, age, world, eternal, and forever (Allin, 2015). Why translators chose “eternal” and “forever” for judgment when the word could have (and should have) been translated otherwise is beyond me. Surely no one would want eternal judgment to be true. As will continue to be shown, God’s judgments are ultimately redemptive and restorative, not eternally punitive.

This revelation radically transforms the current orthodox understanding of a God whose punishments are endless. For example, Revelation 14:10-11 says, ^“…they, too, will drink the wine of God’s fury, which has been poured full strength into the cup of his wrath. They will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torment will rise for ever and ever. There will be no rest day or night for those who worship the beast and its image, or for anyone who receives the mark of its name.” Correctly translated, this passage means “And the smoke of their torment will rise to ages of ages.” While this is no doubt a serious judgment from God and not one to be taken lightly, this judgment is temporal, not eternal. Are we truly to believe this “smoke of torment” will rise forever to the Lamb, God, and Christians in the new heaven and new earth? If that is what Revelation 14:10-11 is actually saying, how can that be reconciled with all the passages in the Bible that affirm God’s anger is limited – temporary? The current orthodox interpretation cannot be reconciled with many verses in the Bible or an accurate view of the God of the Bible, whose essence is love. Endless punishment does not bring glory to God and it is not just. How is endless torment true justice for any sin, no matter how great? God’s just punishments, as even the Law of Moses shows, vary in seriousness based on the offense.

The other passage in Revelation that emphasize this type of forever torment are Revelation 20:10, “And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.” While “aion” does refer to a limited time generally, as shown above, this “forever and ever” is unique as the devil, false prophet, and the beast are thrown into the lake of burning sulfur, which is the second death (Revelation 20:14). Revelation 14:10-11 does not speak of the souls suffering there to be thrown into the lake of fire, it simply refers to them suffering temporally. Perhaps this means that the devil, beast, and false prophet will be tormented for an “age”, a limited time, as deemed just by God, before being completely destroyed in the lake of fire, the second death. Even for the devil, I doubt God in His goodness would have him suffer eternally. I think it makes most sense with God’s character for the devil to suffer the appropriate, temporal time for his sin before being completely destroyed in the lake of fire, the second death. Scripture does not explicitly say that, in this case I am just sharing what I think, though I do not think Scripture or the character of God is contradicted in my supposition. Finally, I do not think the “beast” and “false prophet” are actual human people but rather demonic ideas that need to be overcome, so their destruction does not mean everyone is not saved.

Yet if this “second death” or “lake of fire” refers to complete destruction (which is not clear based on the text) what of Revelation 21:8, which is talking about people? Revelation 21:8 says, ^“But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—they will be consigned to the fiery lake of burning sulfur. This is the second death.” “Consigned” in the Greek is actually “meros” which means “portion”. The portion of this group of people will be the second death. Further, Revelation 20:15 says, “Anyone whose name was not found written in the book of life was thrown into the lake of fire.” Even if the second death refers to annihilation, which again is unclear – even if it refers to endless torment, which I also do not think is clear, I do not think these passages are evidence against universal salvation. Rather, these verses are very real warnings of what God will do to those whose names are not found written in the book of life – for those who have not put their faith in Jesus. I think these verses are intentionally left open by God to indicate the seriousness of not turning to God and to stretch our faith. Will all be saved? Could this be? These verses do not disprove any of the over 50 verses that explicitly promise universal salvation or heavily suggest it. For what if everyone’s name is written in the book of life by the time of the judgment? What if there are no cowardly, unbelieving, vile, murdered, sexually immoral, those who practice magic arts, idolaters, or liars at the time of the new heaven and new earth? What if God fully intends to make sure everyone’s name is written in the book of life? The rest of His Word shows He does. These verses, then, in no way show that universal salvation will not be realized – rather, they emphasize the seriousness of choosing God over sin and the reality of human free will.

In summary, I do not believe that God would create an eternal place of torment even for Satan because He is so merciful. I think God’s punishments are just and temporal. Second, even if some are thrown into the lake of fire, the second death, I believe it would be limited, temporal purification. The Bible never says that the second death is eternal torment. God will make a way for all to be saved, no matter what. Even if you think Revelation 20-21 is clear that this second death is eternal, this does not mean universal salvation is not true as Revelation 20-21 leaves open the possibility that every person's name could be written in the book of life.

D.    Translating “Hell”

Hell is a translation of three different Greek words, “Gehenna”, “Hades”, and “Tartarus”.

1.     Gehenna is used 11 times by Jesus and 1 time by James. It refers to the Hebrew Ge-hinnom, or valley of Hinnom. This valley lay outside of Jerusalem. It was a scene of Moloch worship and represented a common cesspit where dead animals and criminals were flung. Fires were ever burning, but this was for the purpose of purification. The “undying worms” referenced about this place in the Bible were temporal and finite, fed on the dead, and were only for purification. Gehenna, best understood, represented a place of temporary punishment and purifying (Allin, 2015). Notably, in the Talmud, a central text in Judaism consisting of rabbinic discussions and interpretations of Jewish law and tradition, Gehenna is explained as a place of purification and limited punishment: specifically, up to 12 months (“Glossary of Jewish terminology”). While the Talmud is not the Bible, it is still a valuable piece of Jewish literature that gives insight to Jewish thought. Jesus was, of course, familiar with the ways Jews thought about Gehenna as a place of purification and limited punishment as a Jew himself. This context is vital to understanding what Jesus really meant when he talked about “Gehenna” hell. 

2.     Hades denoted the state or place of spirits, both good and bad. Hades is used in the New Testament 11 times and is an intermediate state or place that succeeds death (Allin, 2015).

3.     Tartarus is only used 1 time in the New Testament, in 2 Peter 2:4, and is described as a place of future punishment for the wicked. In 2 Peter 2:4, Peter applies it to the lost angels. It is not a final place of torment but is where they are kept awaiting their final judgment (Allin, 2015).

4.     Translating “damnation” and “damned”: these are 2 Greek words, “krino” and “katakrino” that mean to “judge” and to “condemn”. These words do not mean endless torment, but simply to judge or at worst, condemn (Allin, 2015).

E.    New Testament Examples of Hell

As you read, please keep in mind that Jesus used, in his teaching and parables, imagery and metaphor in powerful ways to further the points he was making. This imagery and metaphor should not, generally, be taken literally. Some Christians are shockingly inconsistent in their interpretation of Jesus’ teaching, only taking literally what Jesus has to say about judgment as, for example, real “unquenchable fire”, but understanding when he speaks of “hating” father and mother he does not actually mean hate literally (Luke 14:26). Perhaps Jesus’ primary meaning in using the metaphor of “fire” is that fire, yes, shows judgment on someone, but ultimately fire purifies sinners. Consider Malachi 3:3, “He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the Lord will have men who will bring offerings in righteousness.” How is silver and gold purified? Only in the fire. If the entire message of the Bible is considered including God’s character, which of course it should be, this interpretation makes much more sense than fire meaning eternal torment for unbelievers. 

Catholics point to believers being purified through “the fire” in a place called purgatory. They believe 1 Corinthians 3:10-15 points to this. Verses 13-15 say, ^13 “..their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. ¹⁴ If what has been built survives, the builder will receive a reward. ¹⁵ If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.” Many Christians, according to Catholics, will be saved “through the flames”, through additional purification. Even if you do not believe in purgatory, Paul is referring to Christians in this passage – people who are saved, but go through fire. Therefore, Jesus’ fiery judgments are not reserved for unbelievers, and the verses quoted in this section by no means refute universal salvation’s biblical validity.

1.     “He shall burn up the chaff with unquenchable fire.” Matt. 3:12 and Luke 3:17 The image of “fire” points to purification. Just because this fire is “unquenchable” does not mean the chaff will eternally be in this “unquenchable fire”. God’s judgments are out of love to correct. 

2.     Matthew 5:22 says, ^“But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,' is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell.” The “fire of hell” in this passage is referring to Gehenna, which, when understood in its historical context, refers to a place of temporary purification as explained in the previous point.

3.     Matthew 10:28 says, ^“Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.” This speaks to God’s power, not his intention. God is able to destroy the soul and body in hell, but He will not out of love for every person.  

4.     Matthew 16:26 says, ^“What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?” Persisting in sin means you will lose your soul. This is not proof against universal salvation for perhaps no one will, ultimately, persist in sin and lose their soul.

5.     Matthew 23:33 “You snakes! You brood of vipers! How will you escape being condemned to hell?” This is the judgment of Gehenna which, understood in context, refers to purification not eternal torment.

6.     Matthew 5:29-30 says, ^29 "If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. ³⁰ And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.” Matthew 18:8-9 says, ^“If your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire. ⁹ And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.” 

The hellfire described in these passages is Gehenna, indicating purification. The “eternal fire” is “aeonian fire”, referring to an “age of fire”, a limited time of judgment and purification, not unending torment.

7.     Matthew 25:46 says, “Then they will go away to eternal punishment, but the righteous to eternal life.” 

The eternal punishment described here is, again, “of, or belonging to, an age” – not endless. Moreover, “kolasis”, the Greek word here for punishment, means pruning, corrective punishment, and should be rendered as such (Allin, 2015).  Some object to this interpretation, particularly in Matthew 25, given the parallel nature of the passage. If the righteous go to eternal life, where the word “eternal” fits to describe this life, the unrighteous must also go to a literal “eternal” punishment for the parallel structure to make sense in the context.

While the objection seems reasonable, one thing to remember is that while “aion” can refer to something that is already literal eternal, it does not need to. The righteous will experience eternal life for ever and ever, certainly. “Eternal life” is already a concept that is understood to mean forever, as is evidenced throughout the Bible. Further, if the biblical perspective of universal salvation is taken into consideration, the idea of “eternal punishment” lasting as long as “eternal life” goes against many other passages relating to universal salvation as conveyed previously. The word “aion” does not need to mean the same length of time for “eternal life” as for “eternal punishment”, and given that “punishment” in Greek is “kolasis”, or “pruning/correction”, Jesus’ meaning cannot be forever punishment.  The idea of never-ending torment also contradicts God’s character, as never ending torment is neither just or ultimately corrective. Therefore, “eternal punishment” in this verse is referring to God’s limited judgment and correction with an ultimate restoration in mind. 

8.     Mark 9:43-50

^“43 If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, ⁴⁸ where

“‘the worms that eat them do not die,    and the fire is not quenched.’

⁴⁹ Everyone will be salted with fire.

⁵⁰ “Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt among yourselves, and be at peace with each other.”

The “hell” here is translated Gehenna, a place referring to purification. Interestingly, Jesus says that “everyone” will be salted with fire: Christians and non-Christians alike. Everyone, then, goes through the fire to some degree. In the context of a Father who is lovingly purifying all His children until they become like Jesus, this makes sense. This “salting with fire” Jesus refers to as “good” in verse 50. “Fire” in this verse is not negative but positive, for purification. This “fire that is not quenched” cannot refer to eternal fire, for this is a fire that everyone goes through, including believers! This is further proof that eternal torment does not exist.

9.     Matthew 12:31-32 ^“And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. ³² Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.”

This much disputed verse has worried many people: have I blasphemed the Spirit? What does that mean? Blasphemy against the Spirit is considered to be the unforgivable sin. But is that what the Bible says? These verses are clear that blasphemy of the Holy Spirit cannot be forgiven in this age, referring to the time when Jesus was on earth, or the age to come, presumably referring to the age of the Church, perhaps up until Christ returns (but we do not really know). In any event, this sin is not a “forever” or “eternal” sin that will never be forgiven. For a limited time, for “two ages”, yes. Jesus is highlighting the great seriousness of blasphemy against the Spirit. But he is not saying that someone who blasphemes the Spirit will never, ever be forgiven. That would be adding to Jesus’ words.

10.  Luke 16:19-31

“There was a rich man who was dressed in purple and fine linen and lived in luxury every day. ²⁰ At his gate was laid a beggar named Lazarus, covered with sores ²¹ and longing to eat what fell from the rich man’s table. Even the dogs came and licked his sores.

²² “The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried. ²³ In Hades, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. ²⁴ So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’

²⁵ “But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. ²⁶ And besides all this, between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.’

²⁷ “He answered, ‘Then I beg you, father, send Lazarus to my family, ²⁸ for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’

²⁹ “Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’

³⁰ “‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’

³¹ “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’”

This story is not referring to the rich man being in never ending torment. The place Lazarus and the rich man are in is referred to as “Hades”, which is the Greek equivalent to the Hebrew “Sheol”, generally known as the intermediate place of the dead before the eternal state. We learn in this story that even “Sheol” or “Hades” has designated places for the wicked and for the righteous, and that the wicked do suffer in this place. Perhaps the rich man is in the same “part” of Hades that the imprisoned disobedient spirits were that Jesus preached to, referenced in 1 Peter 3:19-20.  Yet nowhere in this story is the “great chasm” between Lazarus and the rich man described as limitless. The Bible points to it not being, as “Sheol” and “Hades” are understood as temporary places for the dead before the final resurrection (Revelation 20:13-14).

God loves the rich man just as much as He loves Lazarus. Perhaps he is using this “place of torment” to reform him. The rich man’s torment is not forever, and nothing in the story suggests it is. 

11.  John 15:6 

^6 “If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned.”

Up to this point “fire” and “burning” imagery has been used by Jesus to signify purification and temporary punishment. There is no reason to think that this fire and burning is referring to something different. There is certainly no rationale for believing this fire and burning is never ending torment. That would be adding to the text.

12.  Matthew 13:40-42 

⁴⁰ “As the weeds are pulled up and burned in the fire, so it will be at the end of the age. ⁴¹ The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. ⁴² They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth.”

Certainly, unbelievers will experience judgment and punishment upon Christ’s return, but given the context of the entire Bible this cannot mean these individuals have no hope at a future salvation. Jesus does not say that this “blazing furnace” is unending torment. Verse 38-39 in this passage refers to these weeds as the people of the evil one who are sown by the devil. If Jesus really came to destroy the work of the devil (1 John 3:8), these “weeds”, or “people” must eventually become part of his kingdom, or the devil’s work in these people’s lives will not be destroyed. Consider that the “end of the age” may refer the beginning of Christ’s millennial kingdom in Revelation 20:1-6, which is explained in section 6 of this blog. If understood as such, the “end of the age” does not mean the end of any chance to repent. The millennium, as is shown in the final section of this blog, is a time of unprecedented Christian growth. God will make a way for all to be saved. That is His plan and purpose, and He accomplishes it (in part) through judgment, not in spite of it.

Finally, Isaiah 25:8 says that God will wipe away tears from ALL faces, so those who are weeping in verse 42 will not weep forever.

13.  Romans 2:5-8

^“But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed. ⁶ God “will repay each person according to what they have done.”^[a] 7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. ⁸ But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger.”

Those who think this passage is talking about eternal judgment should remember all the passages in the Bible about how God’s anger is limited. Again, universal salvation does not dismiss God’s anger, wrath, judgment, and punishment. This will clearly happen. This does not at the same time mean that those disobedient individuals will suffer never-ending torment in hell, especially given the many Bible passages to the contrary. Further, just because God gives eternal life to a certain group initially does not mean He will not give eternal life to all eventually (Romans 11:32).

Even if this passage is referring to a “final day” where there are no more chances for anyone, this still does not mean universal salvation is not biblical. Consider: what if by this day the world is Christianized? What if everyone embraces the truth before this day of wrath? All things are possible with God, and many Scriptures, cited in the previous section, lend full confidence that God will somehow save all people and is working toward that end.

14.  2 Thessalonians 1:7-9

^“…and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. ⁸ He will punish those who do not know God and do not obey the gospel of our Lord Jesus. ⁹ They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might.”

This passage is incorrectly translated. Again, “everlasting destruction” is a mistranslation of “aion”, which is a limited timeframe, not “everlasting” (Allin, 2015). The punishment and judgment in this passage is not eternal, and nothing in the passage suggests eternity. Moreover, this should not be seen as eternal because of all the other passages regarding universal salvation. A significant error made by Christians who do not believe in universal salvation (so, me most of my life) is emphasizing all the passages about judgment and minimizing all the amazing passages about universal salvation. Both should be equally embraced as God’s truth to best understand Him and His purposes.

15.  Hell is Temporary 

Matthew 5:25-26

²⁵ Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. ²⁶ Truly, I say to you, you will never get out until you have paid the last penny.^” 

Matthew 18:34-35

³⁴ And in anger his master delivered him to the jailers, until he should pay all his debt. ³⁵ So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”

Jesus likens hell in these two passages to prison. But hell, according to him, the hell that he has been speaking about using fire imagery, is temporary. The implied message from Jesus is that once the last penny has been paid, the person will be free. Moreover, a person will be in jail until their debt is paid, but not forever. This synchs with the understanding that the “fire” of hell is temporary and for purification.

F.      God Wounds to Heal

Deuteronomy 32:39 states this,

“See now that I myself am he! There is no God besides me. I put to death and I bring to life,    I have wounded and I will heal,    and no one can deliver out of my hand.”

God does this throughout the Bible. For example, “a fire is kindled against Israel which is to burn forever” (Jeremiah 17:4), but later in the Bible all of Israel is to be saved (Romans 11:26, Ezekiel 39:25). Another example: Israel’s hurt is incurable (Jeremiah 30:12, 15), but two verses later God says that He will heal their wound (Jeremiah 30:17). Hosea also talks about the rejection of Israel by God, even that no more mercy remains for her, but then also speaks of Israel’s final pardon and reconciliation (Hosea 1:6-10, 2:4, 10, 14, 15, 19, 23, 9:15, 13:14, 14:4). In Amos we see the same pattern, as Israel is said no more to rise (Amos 5:2), but God raises her up (Amos 9:11). The wound of Samaria is incurable (Micah 1:9), and yet this is cured (Ezekiel 16:33). Sodom and Gomorrah experience eternal fire (Jude 7), but they are restored in Ezekiel 16:53). Amnon is to be a “perpetual” desolation (Zephaniah 2:9), to fall and rise no more (Jeremiah 25:21, 27), but Amnon is to be restored (Jeremiah 49:6). Elam is to fall and rise no more (Jeremiah 25:27), but is later restored (Jeremiah 49:39). Egypt and Moab have the same stories (Jeremiah 48:4, 47). God wounds, and then He heals. His judgment does not have the final word.

Given these Old Testament examples, in interpreting the New Testament we should not understand the language of decisive judgment used against those who do not know God to indicate eternal torment or that their salvation is lost forever. God wounds to eventually bind up. God does not change (Malachi 3:6). He did that over and over with Israel, and He is a God of love who does not show favoritism. He will do the same with all of humanity. Again, when strong language like “unquenchable fire” is used we should not always take Jesus completely literally. The Bible is full of metaphors and analogies so its readers can understand certain concepts. Taking Jesus that literally when he speaks of judgment is not good hermeneutics, especially considering the strong language for judgment in the Old Testament that ultimately resulted in God’s salvation, not judgment.  Consider once more: “a fire is kindled against Israel which is to burn forever” (Jeremiah 17:4), but God’s ultimate plan was of salvation for Israel (Romans 11:26).

God’s punishment, however severe, is always to correct and reform. Restoration and reformation follow correction. This is clearly shown in the theology of Paul. He writes about a member of the Church of Corinth that they are, “to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5:5).  Paul imitates Christ, who is the image of the invisible God, in his discipline. Discipline is for the destruction of the flesh so the spirit may be saved in the day of Jesus. Hebrews 12:9-11 affirms the discipline by God that He enacts for us to share in His holiness. Hanson says in his book, “We must therefore charge God with being unable to accomplish his purpose in the punishment he inflicts, or we must admit that his pruning, sooner or later, causes those punished to yield to God ‘the peaceable fruit of righteousness’ by ‘partaking of his holiness’. Hence all God’s punishments must end in reformation” (2024). Reformation was certainly Paul’s intent for this man from Corinth – even in delivering him over to Satan.

Psalm 145:9 says, “The Lord is good to all, and his tender mercies are over all his works.” Given this, how could God’s punishments not be done, ultimately, out of love for those he punishes? Hanson notes, “He created as an infinitely wise, powerful, and good Father. Therefore, all his children will reach a happy immortality. Let the Christian always remember that God is the Creator of souls only as he is their Father, and his faith will infallibly perceive that he is the final Savior of just as many as he is Creator.” He continues, “A holy God might allow sin and sorrow as a means, but he could not allow it as an end, unless he were compelled… infinite holiness will wage a continual warfare with sin until universal holiness shall reign. To shut up sin in the prison-house of hell and keep it alive forever, is to violate God’s love of holiness…all men must be holy because he is holy” (Hanson, 2015).

Lastly, consider: “But if he torments one soul forever, where is his mercy? The worst a depraved devil could do would be to torture an enemy forever. Can infinite benevolence do not better than the worst malevolence would do? His infinite mercy demonstrates the final salvation of every child of his.” (Hanson, 2024)

G. Even If

Even if the biblical evidence given so far is not enough to convince regarding universal salvation in light of Scripture, the power of intercession should not be forgotten. Intercession has changed God’s mind on judgment: even judgment that He explicitly says He will do. Even if there was no hope regarding other Scriptures, this fact alone would provide hope that, given intercession to God on behalf of the lost, He would change His mind. Further, the God we intercede to wants all to be saved and He commands us to pray to that end. We are not coming to an angry God but a God of infinite love and compassion. This God changes His mind at times regarding judgment.

The following verses I still find hard to reconcile with universal salvation, though given the last points above perhaps I error in reading these passages too literally and with too much finality:

Hebrews 6:4-6

^“It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, ⁵ who have tasted the goodness of the word of God and the powers of the coming age ⁶ and who have fallen away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.”

Hebrews 10:26-27

^“If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, ²⁷ but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.”’

God seems to get especially angry at those who once embrace Christianity and later reject it. Given these passages, is there hope even for these individuals? Is repentance truly impossible? Is no sacrifice for sins left for them? How can these passages be understood given all of God’s promises regarding universal salvation?

Regarding the first passage, one must remember that Jesus said that all things were possible with God, so this apparent “impossibility” cannot be one with God. In terms of the second passage, God’s judgment and raging fire still does not mean that these individuals will not ultimately be saved by God. Throughout the Bible, God’s raging fire of judgment has consumed people (consider all who died in the Flood), and yet God’s ultimate plan was to save them in the end. Paul’s example of the man he handed over to Satan to teach not to blaspheme may be a helpful case when considering the individuals described in these passages. He cut him off so that he would be saved in the end. One must also not forget all the many promises regarding universal salvation that God gives us in the Bible. There is certainly hope for the individuals described here.

Nevertheless, I explain here how universal salvation could be possible even if it was not explicitly promised in the Bible, hopefully showing even the least convinced Christian that they should have hope in universal salvation because of the power of intercession to change God’s mind concerning judgment.

1. Exodus 32:7-14

“Then the Lord said to Moses, “Go down, because your people, whom you brought up out of Egypt, have become corrupt. ⁸ They have been quick to turn away from what I commanded them and have made themselves an idol cast in the shape of a calf. They have bowed down to it and sacrificed to it and have said, ‘These are your gods, Israel, who brought you up out of Egypt.’

⁹ “I have seen these people,” the Lord said to Moses, “and they are a stiff-necked people. ¹⁰ Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation.”

¹¹ But Moses sought the favor of the Lord his God. “Lord,” he said, “why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? ¹² Why should the Egyptians say, ‘It was with evil intent that he brought them out, to kill them in the mountains and to wipe them off the face of the earth’? Turn from your fierce anger; relent and do not bring disaster on your people. ¹³ Remember your servants Abraham, Isaac and Israel, to whom you swore by your own self: ‘I will make your descendants as numerous as the stars in the sky and I will give your descendants all this land I promised them, and it will be their inheritance forever.’” ¹⁴ Then the Lord relented and did not bring on his people the disaster he had threatened.”

God plans to, in his wrath against sinful Israel, consume Israel and make a great nation out of Moses. Moses intercedes for Israel and pleads with God to turn from his burning anger and relent from the disaster. The Lord relented from the disaster. God does not change. His people’s intercessions make a difference.

Even if God was not already planning to save everyone, which He makes clear He is, He still could change His mind over judgment because of His people’s intercessions.

2. Joel 2:11-18

“The Lord thunders    at the head of his army; his forces are beyond number,    and mighty is the army that obeys his command. The day of the Lord is great;    it is dreadful.    Who can endure it?

¹² “Even now,” declares the Lord,    “return to me with all your heart,    with fasting and weeping and mourning.”

¹³ Rend your heart    and not your garments. Return to the Lord your God,    for he is gracious and compassionate, slow to anger and abounding in love,    and he relents from sending calamity.¹⁴ Who knows? He may turn and relent    and leave behind a blessing—grain offerings and drink offerings    for the Lord your God.

¹⁵ Blow the trumpet in Zion,    declare a holy fast,    call a sacred assembly.¹⁶ Gather the people,    consecrate the assembly; bring together the elders,    gather the children,    those nursing at the breast. Let the bridegroom leave his room    and the bride her chamber.¹⁷ Let the priests, who minister before the Lord,    weep between the portico and the altar. Let them say, “Spare your people, Lord.    Do not make your inheritance an object of scorn,    a byword among the nations. Why should they say among the peoples,    ‘Where is their God?’”

¹⁸ Then the Lord was jealous for his land    and took pity on his people.”

The Lord says to the Israelites if they return to him with all their heart, with fasting, weeping, and mourning, rending their hearts and not their garments… He may relent over disaster. In verse 18, He does.

God sometimes relents from disaster. If God’s people continue to fast, weep, mourn, and intercede, God is impacted. If, as I believe, God already plans to save the world, perhaps His judgment on people will be less if we intercede for them.

So, even if God was not planning on universal salvation – even if for some individuals universal salvation looks impossible - what does the Bible say about the power of prayer and faith and that all things are possible with God?

1. All things are possible with God.

   
   

Matthew 19:26

²⁶ Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”

Luke 1:37

“For with God nothing shall be impossible.”

Luke 18:27

But he said, “The things that are impossible with people are possible with God.”

Mark 10:27

“With man this is impossible, but not with God. For all things are possible with God.”

Mark 9:23

“And Jesus said to him, ‘If you can’? All things are possible to him who believes.”

Matthew 17:20

“And He said to them, ‘Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there, and it will move; and nothing will be impossible to you.”

Jeremiah 32:17

“Ah Lord God! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You.” 

Jeremiah 32:27

“Behold, I am the Lord, the God of all flesh. Is anything too hard for me?”

Job 42:2

“I know that You can do all things, and that no purpose of Yours can be thwarted.”

Isaiah 46:10

“Declaring the end from the beginning, and from ancient times which have not been done, saying, ‘My purpose will be established, And I will accomplish all My good pleasure.’”

2. God answers His people’s prayers.

Mark 11:24

“Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted to you.”

Matthew 21:22

“And whatever you ask in prayer, you will receive, if you have faith.”

John 15:7

“If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.”

1 John 5:14-15

“And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.”

Given sometimes God changes His mind concerning judgment because of intercession, nothing is impossible with God, and that He answers the prayers of His people, how is universal salvation not possible, even if there was no evidence of universal salvation being God’s plan?

Thankfully, there is great evidence of universal salvation being God’s plan, and the righteous judgment of God described in Scripture does not contradict universal salvation given God's punishments are out of His love, corrective, and temporal. We can be confident in our intercessions knowing that God will save every soul.