Who Deserves to be Saved?

The answer you give to this question probably depends on your upbringing.
Jews might believe it is them, because they belong to the nation God chose to head up his kingdom.
Others might believe it is those who live good, moral lives, because they follow the Ten Commandments
Still others might believe it is those who place their faith in Jesus Christ, because of the teaching of their church.

However, the Bible suggests that none of these deserves to be saved.

There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God,
[Romans 3 : 22, 23  NIV]

This seems pretty hopeless doesn't it?
Although no one deserves to be saved, God's solution completes the sentence above.

and all are justified freely by his grace through the redemption that came by Christ Jesus.
[Romans 3 : 24  NIV]

Even though none of us deserves it, Jesus has provided all of us with the solution.
The Bible reveals this in many places and these occurrences have been discussed in many previous posts.

But today this post will focus on the word 'freely' from verse 24.

Other translations use 'as a gift' or 'without charge' or 'by the free gift' or 'gratuitously' for the word 'freely' in the NIV text.

The Greek word under-pinning 'freely' is 'dorean', and it pops up in a few other places. We'll use one of those places to get a fuller understanding of its meaning.

John 15 : 18 - 25 records a training session conducted by Jesus for his disciples.
In preparing his disciples for ministry without him, Jesus warned them that they would be hated as he was.
He finishes with:

"They hated me without reason."
[John 15 : 25  NIV]

Other translations use 'gratuitously' or 'without a cause' or 'undeservedly' for the phrase 'without reason' in this sentence.

This final statement could be paraphrased as:
"I've given them no cause for this."
or
"They've just decided to hate me in spite of what I taught or showed them."
or
"Nothing I did warranted me being hated."
or
"I certainly didn't deserve their hatred."

If we use these underlying thoughts, we would understand verse 24 to be saying that we are all undeservedly justified by his grace, even though we have given God no cause or reason for him doing so.

So, who deserves to be saved?
Clearly, no one.
We have given God no reason to befriend us, let alone save us.

But he's done it anyway!
The "contract" was signed 2000 years ago.

Thanks be to God for his indescribable gift!
[2 Corinthians 9 : 15  NIV]

Blessings, Barry

Comfort or Call to Action?

The last two posts have mentioned the comfort (and confidence) given to believers by the promises in verses like Romans 8 : 28.

And we know that for those who love God all things work together for good, for those who are called according to his purpose.
[ESV]

Interestingly, the sentence structure of this verse in the Greek is not really clear.
The above ESV translation, and many others, translate on the assumption that "all things" is the subject of the sentence, so that the "all things" are what work for good for those who love the Lord.

However, it is quite possible that "God" is the subject of this sentence, so that it is God who does the work.
The NIV nudges itself in that direction with:

And we know that in all things God works for the good of those who love him, who have been called according to his purpose.
[NIV]

It is also possible that it is God and those who love Him is the subject and therefore are those who are working together for good.
The NIV offers this alternative in a footnote:

that in all things God works together with those who love him to bring about what is good—with those who have been called according to his purpose.

The Good News Bible and the Revised Standard Version offer this construction in the body of their translations.

We know that in all things God works for good with those who love him, those whom he has called according to his purpose.
[GNB]
We know that in everything God works for good with those who love him, who are called according to his purpose.
[RSV]

So although our comforting version (where God works all things for our good) is by far the most popular English translation, it is possible that this verse is also calling us to work with God to achieve the good He has planned.

Which fits nicely with:

For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.
[Ephesians 2 : 10  NIV]

The question: Comfort or Call to Action?
I say: BOTH.

It's good to know that God has everything in hand for my good 

AND 

providing I am doing what God has called me to do, He will be working with me to see it achieved.

Blessings, Barry

All English Bibles Agree

Another rabbit hole I have been exploring is the New Testament book of Hebrews. I've read it several times before, but this time I have been engulfed in it. I have only just started Chapter 3 after a few weeks' musing.

Why am I telling you this?
Well, while travelling down this deep rabbit hole I found another smaller one off to the side that I have spent a few hours exploring.
Hebrews 2 : 9 is one of the many verses in Scripture that explicitly informs us of God's plan to save the whole world.

But we do see Jesus, who was made lower that the angels for a little while, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone. [NIV]

The way that various English versions of the Bible translate passages that state this plan, or infer it, often depends on the doctrinal position of the translation team or its financial backers.

It's quite amazing what a comparison between a literal translation and a popular version sometimes reveals when checking these "reconciliation of all" verses. Truly, some of our popular English versions do their best not to contradict their infernalist* beliefs.

Because the church for centuries has taught this infernalist* view (that it is not God's plan to save the world), and the majority of church-goers therefore believe what they have been taught, I was keen to see how the various versions of the New Testament handle this "risky" verse.

And boy was I surprised.
I have checked all the print versions I own and have researched all the digital versions available online and I have not found a single one that has fiddled with this text.

I just couldn't resist the temptation to again break my commitment to a season of "study only" and write a brief post to celebrate this amazing discovery with you.

So ... there is a chance that no matter which English version is used, whether translation or paraphrase, when Hebrews is read thoughtfully God's fantastic plan for His creation might actually be discovered.

Blessings, Barry

* infernalist is a word used by David Bentley Hart (a literal New Testament translator) to describe defenders of the idea of a real hell of eternal torment.

The Third View

Mainstream christianity holds two strong, but very different, views about God's plan of salvation.
The first view considers that God has selected only certain people to be saved (forgiven and live in harmony with him forever), and that God will have his way and make this happen.  It is believed that those not selected, the majority of us, will be tormented in hell forever.
The second view considers that God wants all people to be saved (forgiven and live in harmony with him forever), but the choice of whether that happens is up to each individual. However, it is believed that most people will not accept God's offer of life with him and spend forever in torment in hell.

Supporters of each view use the Bible to justify their beliefs and yet there is little in common between them.  Let's see if we can identify the basic beliefs that underpin each of these views.

First View  ( often called Calvinism )
1a.  God is sovereign, so he makes the big decisions and makes sure they are carried out.
1b.  God has already chosen his friends who will live in harmony with him forever.
1c.  Hell is severe punishment which lasts forever for those God has not chosen.

Second View  ( often called Arminianism )
2a.  God is love and wants everyone to live in harmony with him forever.
2b.  We have been given "freewill" and are free to make God's desire happen for us or not.
2c.  Hell is severe punishment which lasts forever for those who do not choose what God wants.

Both views arrive at the same conclusion, that some of us will spend forever with God while the majority will spend the same forever being severely punished, although they get there by very different paths. And both views claim the Bible supports their conclusion, as well as the particular path they travel to get to it.

Although many books have been written and many Bible Colleges teach and promote these views, both views concern me greatly as they lead us to two unacceptable and unbiblical positions.

The first view paints a picture of God who is a sadistic, capricious tyrant.  He chooses his friends and torments those he hasn't chosen.  Sounds a bit like some of the worst dictators the world has seen in the 20th century.  I'd rather believe the Bible when it says that "God is love" (1 John 4 : 16  NIV) and that "God has shown us how much he loves us - it was while we were still sinners that Christ died for us!" (Romans 5 : 8  GNB)

The second view assumes that our will has greater power than God's - the desires of the Creator can be vetoed by the desires of those he created.  I don't think a Creator who can be outvoted by his creation is worthy of the title "God."  God needs to be all-powerful, in control, and trustworthy to be worthy of our worship, respect and service.  In fact, in a battle of wills, God has to win if he is indeed God; otherwise we have become god over him.

So let's create another view, a Third View, that uses the basic beliefs of both of these previous "opposite" ungodly views, with some slight modifications.  That sounds strange, doesn't it, to use all the major beliefs of opposing views to formulate a new one?

Third View   ( I like to call this the GRACE view )
3a.  God is sovereign, so he makes the big decisions and makes sure they are carried out.  (ex 1a.)
3b.  God has already chosen ALL OF US TO BE his friends.  (ex 1b.)
3c.  God is love and wants everyone to live in harmony with him forever.  (ex 2a.)
3d.  We have been given "freewill" and ALL OF US WILL USE IT  to make God's desire happen for us EVENTUALLY.   (ex 2b.)
3e.  Hell MAY WELL BE severe punishment FOR MANY, but will NOT last forever for ANYONE.  (ex 1c. and 2c.)
(I have continued to use "hell" as it is used in the two previous views, but it would be more correct to use "the lake of fire" in this discussion as the word "hell" only refers to the unseen realm, and has nothing to do with punishment per se.)

Before we demonstrate the Biblical support for the GRACE view, please try this little experiment.
Consider, on one hand, the mainstream views of God's plan of salvation (Calvinism and Arminianism), in which most people will be excluded from living in harmony with God forever.
On the other hand, consider the GRACE view, in which God achieves his loving purpose of reconciling all people to himself and living in harmony with all of us forever.
Now consider ........

Which view most strongly supports the Biblical concept of a God of love?
Which view best describes God’s eventual victory over evil?
Which view best honours and celebrates the victory won by the sacrifice of Jesus on the cross?
Which view best demonstrates "grace outperforming sin" that Paul describes in Romans 5?
Which view most helps us to honour and worship God?
Which view gives the better idea of a loving Father raising and disciplining his children?
Which view most likely inspires hope?
Which view is more consistent with God as a model of kindness and mercy for us to follow?
Which view makes it easier for us to introduce our God to unbelievers?

Doesn't this seem a much better view than is currently held by mainstream christianity?
Let's see if it can be supported by a correctly translated English Bible.

Third View   ( the GRACE view )
3a.  God is sovereign, so he makes the big decisions and makes sure they are carried out.
The glorious God is the only Ruler, the King of kings and Lord of lords.  [1 Timothy 6 : 15  CEV]
The will of the Lord alone is always carried out.  [Lamentations 3 : 37  GNB]
Many are the plans in a man's heart, but it is the Lord's purpose that prevails.  [Proverbs 19 : 21  NIV]

3b.    God has already chosen ALL OF US TO BE his friends.
He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.  [1 John 2 : 2  TNIV]
... we have put our hope in the living God, who is the Saviour of all people, and especially of those who believe.  [1 Tim 4 : 10  TNIV]
For as in Adam all die, so in Christ all will be made alive.  [1 Cor 15 : 22  TNIV]

3c.  God is love and wants everyone to be saved (to live in harmony with him forever).
... God our Saviour ... wants everyone to be saved and to come to know the truth.  For there is one God, and there is one who brings God and human beings together, the man Christ Jesus, who gave himself to redeem the whole human race ...  [1 Tim 2 : 3 - 6  GNB]

3d.  We have been given "freewill" and ALL OF US WILL USE IT  to make God's desire happen for us EVENTUALLY.
For God has bound everyone over to disobedience so that he may have mercy on them all.  [Romans 11 : 32  TNIV]
Jesus said, "And I, when I am lifted up from the earth, will draw all people to myself." [John 12 : 32  TNIV]
Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.  [Phil 2 : 9 - 11 TNIV]

3e.  Hell MAY WELL BE severe punishment FOR MANY, but will NOT last forever for ANYONE.
It is interesting that the one belief common to both of the mainstream christian views has no strong backing from Scripture. There is not a single verse in the Bible that says hell is eternal.
However in many English Bibles, Matthew 25 : 46 seems to suggest that.  Jesus finishes the parable of the sheep and the goats with the statement "then they will go away to eternal punishment, but the righteous to eternal life."
The word "eternal" is not a good translation of the Greek "aionion" in both cases in this verse, or in fact, in any verse in which "aionion" is used in the New Testament.  "Aionion" is the adjective formed from the noun "aion", which means "age" or "eon" or "period of time", but certainly not an eternity.
And to translate this verse using "eternal" as the adjective formed from "aion" to describe the life and punishment in the next age contradicts so many other verses, including many that we have quoted above.
On the positive side, as well as verses that declare God's intention to have mercy on all, there are some verses which imply that punishment is for a time or at least for a period which has an ending.

Luke 12 : 47 - 48 suggests different degrees or lengths of punishment, as do Matthew 10 : 15 and Matthew 11 : 24; certainly not eternal or everlasting punishment.
And even Matthew 25 : 46 itself contains another interesting aspect.  The Greek word for punishment in this verse is "kolasis",  a word which meant "pruning"  or "remedial punishment" in Greek literature.   Trees are pruned and children are punished so they will grow better, take a better shape or produce better or more fruit.  So "a period of pruning or remedial punishment" is an appropriate term for Jesus to use here if he has the eventual reconciliation of all in the back of his mind while talking to this crowd.

In summary, the GRACE view begins with the the most basic of all Christian beliefs, expressed in a song many Christian parents teach their young children.
"Jesus loves me this I know, for the Bible tells me so."
It adds the Biblical truth that God is sovereign who desires to save all, without exception.
Simple logic then draws the conclusion that God will save all.

And the process of salvation of all?
1.  Salvation is God's gift of grace.  (Ephesians 2 : 8)
2.  Salvation comes through faith, which is also given by God.  (Ephesians 2 : 9; Romans 12 : 3)
3.  Salvation is given to all people.  (1 Timothy 4 : 10)
In order to be the Saviour of all, God has to save all.  And since salvation comes through faith, he has to give faith to all.
Pretty simple really.

To be added at the website stage.........
This article has been a brief overview of a topic which has become unnecessarily complex and strongly contested over the centuries.  A more thorough discussion of the issues involved and of the Biblical support for the GRACE view can be found elsewhere on this website for those interested.  If after reading those other articles you still have questions or points of view that you feel have not been addressed, please write to us using the "Contact Us" link on the home page.

Age versus Eternity

In our word studies, we have shown that "olam" (or "oulm") in Hebrew means hidden or distant, without necessarily implying endless, perpetual, forever or eternity.
Similarly, "aionios" in Greek has the meaning of age-lasting or age-during, or pertaining to the age or belonging to the age, or some similar age-related connotation, rather than eternal or everlasting.
Regardless of the outcome of these word studies, the Bible itself gives us some good examples of how "forever" or "eternal" are poor and misleading translations of olam in Hebrew and aionios in Greek.
There are many cases where olam or aionios is translated forever in many English Bibles, but the Bible record shows that the situation being described did not last forever, but was only age-lasting.
Please have a look at these examples.
a.  Sodom's fiery judgment is called "eternal" in Jude 7, but God promises to restore the fortunes of Sodom in Ezekiel 16:53-55, so the judgment was only to be age-lasting.
b.  Ammon will be a "wasteland forever" or a "perpetual desolation" in Zeph 2:9, (also described in Jeremiah 25: 27 as falling to rise no more), but God promises to restore the fortunes of Ammon in Jeremiah 49:6, so the wasteland was only to be age-lasting.
c.  The Aaronic priesthood was to be "everlasting" in Exodus 40:15, but was superseded by the Melchizedek priesthood in Hebrews 7: 14-18, so the Aaronic priesthood was only to be age-lasting. 
d.  God was to dwell in Solomon's temple forever in 1 Kings 8:13, but clearly this was only for an age, since it was destroyed by the Babylonians.
e.  The law of Moses was to be an everlasting covenant (Leviticus 24:8) but we know it was abolished and a new covenant introduced. 
f.  Jonah was imprisoned under the sea forever (Jonah 2:6), but he was only there for 3 days and 3 nights (Jonah 1:17), a very short age.

It seems to me that whatever any expert might say about the meaning of these words, their use in the Bible can only mean a period of time, the length of which is determined by the context of the discussion.

As an aside .....
Some of the more recent English translations, like NIV and TNIV, seem to be addressing these more accurately ..... when it suits them.
In Exodus 21:6, a slave is to serve his master "forever" in older translations, but more sensibly translated as "for life" in the newer ones.
Indeed, just looking at Exodus alone and its translation of olam or oulm reveals some interesting insights.  This Hebrew word is used 17 times in Exodus*. In the older translations it is always translated as forever or perpetual or everlasting. But in 10 of these ^, the NIV and TNIV change the translation to "lasting" or "for life" (in the case of the slave) or "for generations".
But these corrections only seem to occur when the context makes forever or everlasting ridiculous or when the theology of the translators is not threatened.
It's amazing to me how often our English translations are influenced by the doctrinal position of the translators.

*  Ex 3:15, 12:14, 12:17, 12:24, 14:13, 15:18, 19:9, 21:6, 27:21, 28:43, 29:9, 29:28, 30:21, 31:16, 31:17, 32:13, 40:15.
^  Ex 12:14, 12:17, 12:24, 21:6, 27:21, 28:43, 29:9, 30:21, 31:16, 40:15.

Another aside .....
This is not relevant to our discussion on the 'age versus eternal' translation issues, but is intriguing nevertheless.
a.  In Jeremiah 30:12, Israel's affliction is said to be incurable, yet the Lord promises to restore her health and heal her wounds 5 verses later; and Samaria's sin is incurable in Micah 1:9 but the Lord will restore her fortunes in Ezekiel 16:53.
b.  Moab is said to be destroyed in Jeremiah 48:42 yet will be restored in the days to come (48:47).
How do we explain these? God is forever gracious and redemptive in his purposes is the best I can do.
Actually this is a characteristic of a lover. God is love by nature and therefore is a lover.
He and we are in a love relationship. We are friends bound by love.
We discuss things together.  We listen to each other and even argue back. God also feels pain - his and ours, as lovers do. When jilted, God suffers like any wounded lover. He makes threats and then backs down from them......
Gee, that might explain why God destroys and restores in the examples above.
What do you think?