A unit on how to leave dead kings behind

Why You Can Believe That God Saves All People

(A compilation of the most important statements of the Word of God)

(Why One Can Believe That God Will Save All Men)

Martin Kuch


1. Because it clearly testifies to God's Word

- because it is the declared will of God:

God wants all people to be helped and to come to the knowledge of the truth. Because there is one God and one mediator between God and man, namely the man Christ Jesus, who gave himself for redemption for everyone, that this would be preached in his time. (1. Tim. 2, 4-6)

To say that God wants all people to come to the knowledge of the truth, but he cannot do anything if the person does not want to, does not correspond to the biblical statements about the will of God.

- because God's will is absolute:

Our God is in heaven, he can create what he wants. (Ps. 115, 3)

Everything he wants, he does, in heaven and on earth, in the sea and in all depths. (Ps. 135, 6)

I say: what I have decided will happen, and everything that I have made up my mind I will do. As I have said, I will let it come; what I have planned, I do too. (Isa. 46, 10.11)

God either acts himself (does or causes something) or he allows it in the actions of others. But both correspond to his will, which is above everything. He does not have to "force" people, but subordinates the will of people to his divine will, so that people do "voluntarily" what God ultimately wants.

The "I want" of God prophetically means something like "I will do it or bring it about", e.g. B: I want to be gracious to their injustice, and I no longer want to remember their sins. (Heb. 8, 12)

- because God is the savior of all people:

We have put our hope in the living God, who is the Savior (savior) of all people, especially of believers. Command and teach this. (1. Tim. 4, 10)

The question is whether we believe this word or not. I mean, this word is clear evidence. It is not said here that God wants to save everyone, but that He does it without qualification. The fact that the believers are specially mentioned only underlines it.

And this biblical truth should not be kept secret, but taught.

- because the Son is the Lamb of God:

You know that you are redeemed with the dear blood of Christ as an innocent and immaculate Lamb. He was chosen before the foundation of the world was laid, but revealed at the end of time for your sake. (1. Petr. 1, 18-20)

Behold, this is God's Lamb who bears the sin of the world. (Joh. 1, 29)

And every creature that is in heaven and on earth and under the earth and on the sea and everything that is in them I heard say: To him who sits on the throne and to the Lamb be praise and honor and praise and power for ever for eternity. (Revelation 5:13)

The Lamb, chosen by the Father before the foundation of the world, takes upon himself the sin of the world. For this it receives dignity and honor in eternity.

- because through the Son the world is reconciled to God:

God was in Christ and reconciled the world to himself and did not attribute their sins to them and established the word of reconciliation among us. (2 Cor. 5:19)

Jesus Christ is the atonement for our sins, not only for ours but also for those of the whole world. (1 John 2, 2)

It has pleased God that all abundance should dwell in Christ and that through him he reconciled everything to himself, be it on earth or in heaven, by making peace through his blood on the cross. (Col. 1, 19.20)

The reconciliation of the world is a fact that has already happened. Through the death of his son we were reconciled to God when we were sinners, wicked and enemies (Rom. 5). And that is why the word (the message) of reconciliation is now to be preached.

- because Jesus overcame sin:

Christ was once sacrificed to take away the sins of many. He appeared once and for all to lift sin through his own sacrifice. (Heb. 9, 28.26)

For this purpose the Son of God appeared to destroy the works of the devil. (1 John 3, 8)

The victory of Jesus through his sacrifice on the cross brought not only the possibility of the forgiveness of the guilt of sin, but also brings about the elimination (annulment) of sin. When sin is gone, it no longer exists.

- because justification for all people came through Christ:

Just as condemnation came to all people through the sin of the One (Adam), so justification came for all people through the righteousness of the One (Christ), which leads to life. For as through the disobedience of one person the many have become sinners, so also through the obedience of the one the many become righteous. (Rom. 5:18:19)

Adam and Christ are representatives for all people. Disobedience, sin, death, and damnation are the line of curse through Adam; Obedience, grace, life, and righteousness are the line of blessings through Christ as the second Adam. Paul contrasts one with the other and deduces from this that the Adam line through Christ is abolished. Where sin has become mighty, grace has become much more mighty. (Rom. 5:20). God contrasts the great power of sin with his omnipotence of grace.

- because Jesus Christ conquered death:

Death is swallowed up by victory. Death, where is your victory? O death, where is thy sting? (1 Cor. 15, 55)

Christ Jesus took power from death and brought life and an immortal life to light through the gospel. (2. Tim. 1, 10)

For since death came through a person, the resurrection of the dead also comes through a person. For as they all die to Adam, so in Christ they shall all be made alive. But each in his own order. As the firstfruits Christ; then, when he will come who belong to Christ, then the end (the full end, the completion), when he will hand over the kingdom to God the Father, after he has destroyed all rulership and all power and authority. The last enemy to be destroyed is death. (1 Cor. 15, 20-26)

I was dead and, behold, I am alive for ever and ever and have the keys to death and the realm of the dead. (Revelation 1, 18)

There will be no more death. (Revelation 21, 4)

Christ, who is first in all things (Col. 1, 15: firstborn before all creation, Col. 1, 18: firstborn from the dead), through his death has taken power from the devil, who had power over death (Heb. 2:14). This perishable must attract incorruptibility, and this mortal must attract immortality. (1 Cor. 15, 53)

- because God has mercy on all:

The Lord is merciful and merciful. (Jam. 5, 11)

God shut everyone up in disobedience so that he might have mercy on everyone. (Rom. 11, 32)

The Lord is gracious and merciful, patient and of great kindness. The Lord is good to all and has mercy on all his works. (Ps. 145, 8.9)

We all live on the mercy of God; it springs from his love for the sinner. And his mercy endures. For the Lord does not repudiate forever, but rather grieves and takes pity again according to his great kindness. (Lament. 3, 31.32)

2. Because it corresponds to the nature of God

- because God is love:

God is love. (1 John 4, 8.16)

Love is long-suffering and kind, it does not allow itself to be embittered, it does not attribute evil, it endures everything, it believes everything, it hopes everything, it tolerates everything. Love never stops. (1 Cor. 13, 4-8)

The essence of love (agape) is first of all God's own. If these virtues are to come to fruition in us, and if they can by God's grace, how much more effective will they be with God.

- because God is gracious and of great goodness:

The Lord is merciful and gracious, patient and of great goodness. He will not quarrel forever, nor remain angry forever. He does not deal with us according to our sins and does not repay us for our iniquities. For as high as heaven is above earth, he lets his grace rule over those who fear him. As far as morning is from evening, he lets our transgressions be from us. As a father has pity on children, so the Lord has pity on those who fear him. (Ps. 103, 8-13)

LORD, LORD, God, merciful and gracious and patient and of great grace and faithfulness, who keeps grace for thousands and forgives iniquity and sin, but leaves no one unpunished, but seeks the iniquity of the fathers to the children and grandchildren up to the third and fourth link! (Exodus 34, 6.7)

The God of grace forgives iniquity and sin and preserves his grace and faithfulness down to the thousandth member. But because of that he doesn't let anyone go unpunished. Punishment is needed! Even on the children and grandchildren! That shows us that his punishments and judgments are of a different quality than our human punishments. Paul calls in Rom. 11, 33 from: O what a depth of riches, both of the wisdom and knowledge of God, how incomprehensible are his judgments and unsearchable are his ways! It is noteworthy that Paul here mentions the judgments of God in connection with the riches of wisdom.

- because God is wise and mighty:

The Lord's counsel is wonderful, and he gloriously leads it out. (Isa. 28, 29)

Truly, they have gathered in this city against your holy servant Jesus, whom you anointed to do what your hand and your counsel predetermined that it should be done. (Acts 4:27:28)

God works everything according to the advice of his will. (Eph. 1, 11)

Who among you is who wants to build a tower and does not sit down beforehand and estimate the costs, whether he has enough to build it? Not with that, when he has laid the foundation and cannot do it, all who see it start scoffing at him and say: This person has started building and cannot do it. (Luk. 14, 28-30)

If Jesus expects his disciples to estimate the costs of the discipleship so that they do not get stuck halfway, then God surely also estimated the costs that the salvation of the world caused him. God certainly cannot be mocked for not being able to do it.

3. Because the judgments of God contribute to it

- because Jesus Christ took on the actual judgment:

God made him who knew no sin to be sin for us, so that we might become in him the righteousness that is valid before God. (2 Cor. 5, 21)

The judgment of all judgments was endured by the Son of God. Through this court of reconciliation, all other courts (criminal court, punishment court, educational court and healing court) are reassessed.

- because the judgments of God bring about righteousness and redemption:

When your judgments come upon the earth, the inhabitants of the earth learn righteousness. But when grace is shown to the wicked, he does not learn righteousness. (Isa. 26, 9.10)

Zion must be redeemed by judgment. (Isa. 1, 27)

Judgment begins at the house of God. But if us first, what end will it be for those who do not believe the gospel of God? (1. Petr. 4, 17)

If we judged ourselves, we would not be judged. But when we are judged by the Lord, we are chastened so that we may not be condemned with the world. (1 Cor. 11, 31.32)

My son, do not regard the Lord's upbringing as negligible, and do not despair when you are punished by him. For whom the Lord loves he chastises. But every chastisement, when it is there, seems to us not to be joy but sorrow, but afterwards it brings as fruit to those who are trained through it, peace and justice. (Heb. 12, 5.6.11)

Through the courts people learn righteousness; not by grace. Even God's chosen people can only be redeemed through judgment. Here you can see the positive effects of God's judgments.

Children of God must also be judged. God's judgments are for discipline and education and are an expression of his love. God comes to his goal with judgment and grace.

- because God's judgments are not infinite:

The Lord kills and gives life, leads down to the dead (into Sheol) and up again. (1. Sam. 2, 6)

He will not break the kinked pipe, and he will not extinguish the smoldering wick until he leads the right out to victory (literally: the judgment 'drives out' into the victorious). (Matth. 12, 20)

For the gospel has also been preached to the dead that they may be judged according to the human way in the flesh, but according to the way of God they have life in the spirit. (1. Petr. 4, 6)

Thus says the high and exalted, who lives forever, whose name is holy: I do not want to quarrel forever and not be angry forever; otherwise her spirit would wither away before me and the breath of life that I have created. (Isa. 57, 15.16)

Those who had to sit there in darkness and darkness, imprisoned in coercion and iron, because they disobeyed God's commandments and had despised the counsel of the Most High, so that he bowed their hearts through misfortune and they lay there and no one helped them, who then called to the LORD in their trouble, and he helped them out of their fears and led them out of darkness and darkness and tore their bonds: let them thank the LORD for his kindness and for his miracles that he does to the children of men, that he breaks doors of iron and smashes them iron latch. (Ps. 107, 10-16)

Mercy triumphs over judgment. (Jam. 2, 13)

After his victory over hell, death and the devil, Jesus Christ has the key power over the realm of the dead. He decides when someone will be released from there. That certainly doesn't happen too quickly. Only when a soul has become needy for grace after eons of punishment and breaking, it can begin its work. How long will it then take until the thirsty soul is finally given redemption?

To say that God's righteousness requires infinite punishment and torment for unforgiven sins does not correspond to biblical thinking; otherwise the judgments of God would be futile; H. they would no longer have any effect.

4. Because in the Word of God the term 'eternal' does not in itself mean 'infinite'

- because 'eternal times' is a contradiction in terms:

Paul greets Titus: Paul, a servant of God and an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth that is according to faith, in the hope of eternal life promised by God who does not lie has ages ago. (Tit. 1, 1.2)

If 'time' is in the plural here, i.e. there are several times, then they cannot be individually infinite. And what time is supposed to have been the time before, if 'eternal times' were basically to be understood as endless. The hope for 'eternal life' that Paul speaks of is not so much a term for the length and duration of this life as a term for its quality.

In Greek, 'eternal' means aionos (aeonian). Eternal times are aeonic times. In the Luther Bible 1984 the above passage was translated as: Before the times of the world. Similarly, it says at the end of Romans:

But to him who can strengthen you according to my gospel and the sermon of Jesus Christ, through which the mystery is revealed that has been kept secret from time immemorial. (Rom. 16, 25)

Times are by their nature limited, have a beginning and an end. When Paul speaks of the aeonic (eternal) God in the next verse 26, it means that he is of course also the God of these times. In essence, he is inherently the infinite God, but not because he is called the 'eternal' God.

- because eons are periods of time in God's plan of salvation:

The passage in Hebrews 1, 8 reads in various translations:

Luther Bible:
God, your throne lasts forever and ever.

Your throne, O God, is in the ages of ages.

Your throne, O God, stands firm through all times of the world.

Your throne, O God, is for the eons of the eons.

Eons ('eternity') also have a beginning and an end. These are periods of time fixed by God, but they can be very long for our human conceptions.

The Bible also speaks of the present wicked aeon, the present period of time that will end with the return of Christ. From this aeon we are to be saved, says Paul in Gal. 1, 4

Here, too, the four translations:

Luther Bible:
that he may save us from the present evil world.

so that he may tear us out of the present evil world

to get us out of this present evil world time.

take us out of the evil present eon.

Here the word 'aeon' is not translated as 'eternity' because it is obviously not possible from the context.

5. Because God aims at the salvation of all

- because he is the god of all:

But God is not a God of the dead, but of the living; for they all live to him. (Luk. 20, 38)

Mr; it is you alone, you made heaven and all heaven heaven with all its host, the earth and everything that is on it, the sea and everything in it, you bring everything to life and the heavenly host worships you. (Neh. 9, 6)

Jesus was the true light that illuminates all people who come into this world. (Joh. 1, 9)

Christ is the image of the invisible God, the firstborn before all creation. In him everything is created that is in heaven and on earth, the visible and the invisible, - everything is created through him and for him. And he is above all, and everything consists in him. - He is the beginning, the firstborn from the dead, so that he may be the first in everything. (Col. 1, 15-18)

For this is what Christ died to be Lord over the living and the dead. (Rom. 14, 9)

From God and through him and to him are all things. (Rom. 11, 36)

God put everything under his feet for Christ and made him head of the church over everything that is his body, namely the fullness (completion) of him who fills (completes) everything in all. (Eph. 1, 22.23)

If everything will be subject to the Son, then the Son himself will also be subject to him who has submitted everything to him, so that God may be all in all (or in all). (1 Cor. 15, 28)

God, who created and redeemed everything through Christ, will also bring everything back to him through Christ, because everything was created for him. The goal of God is the oneness of creation with his Creator, with himself. If it were not so, he would not have brought creation into being. Creating innumerable creatures and then letting them be irretrievably lost is not worthy of our God.
Jesus said to Zacchaeus: The Son of Man has come to seek and save what is lost. At the end of the parable of the prodigal son, the father said to the older brother:

My son, you are always with me, and everything that is mine is yours too. But you should be cheerful and in good spirits, because this brother of yours was dead and has come back to life, he was lost and has been found again.

- because God satisfies the longings and desires of all:

All eyes are waiting for you, and you give them their food at the right time. You open your hand and satiate everything that lives to your liking. (Ps. 145, 15.16)

The anxious waiting of the creature waits for the children of God to be revealed. For creation too will be set free from the bondage of impermanence to the glorious freedom of the children of God. (Rom. 8:19:21)

Trees of life stand on either side of the stream of living water that goes out from the throne of God and the Lamb, which bear fruit every month, and the leaves of the trees serve to heal the peoples. And it won't be cursed anymore. (Revelation 22: 1-3)

See there, the tent of God with the people! And he will dwell with them, and they will be his people, and he himself, God, will be with them, and God will wipe away all tears from their eyes, and death will be no more, neither will there be sorrow, nor outcry, nor pain be more, because the first has passed. And he who sat on the throne said, See, I am making everything new! And he said: Write, for these words are true and certain. (Rev. 21, 3-5)

After the fall of man through Lucifer and Adam tore the whole creation into separation from God, God had to seek and find a way to remedy this terrible fall, which he did not prevent. Just repairing the damage would be a patch on an old dress. The better way is that of the new creation. He started it with his children, and he continues it in all of his creation until everything has been made anew.

6. Because once praise and honor will be offered to God by all

- because all knees will bend:

Turn to me and you will be saved, the ends of all the world, for I am God and nobody else. I swore by myself and righteousness has come out of my mouth, a word with which it should remain: All knees should bow to me and all tongues swear and say: In the Lord I have righteousness and strength. (Isa. 45, 22-24)

Because Christ Jesus humbled himself so much, that is why God also exalted him and gave him a name that is above all names, so that in the name of Jesus all knees should bow who are in heaven and on earth and under earth and all tongues should confess that Jesus Christ is the Lord, for the glory of God the Father. (Phil. 2, 9-11)

That bending the knees and speaking the tongues should be forced does not do justice to the great sound of these texts. What a strange honor that would be to God if he had to force it. However, that he uses his divine authority to make it happen is godly. All means are available to him for this.

- because everyone will praise and worship him:

All the ends of the world will turn to the Lord, and all the families of the heathen will worship before him. (Ps. 22, 28)

The Lord has established his throne and his kingdom rules over everything. Praise the LORD, you his angels, you mighty heroes. Praise the LORD, all his hosts, his servants who do his will. Praise the LORD, all his works, in all places of his dominion. (Ps. 103, 19-22)

Thank you, Lord, let all your works and your saints praise you. (Ps. 145, 10)

All that breathes, praise the Lord! (Ps. 150, 6)

The Father judges no one, but has given all judgment to the Son, so that they may all honor the Son as they honor the Father. (Joh. 5, 22.23)

What indescribable worship, singing and exultation will it be when God is offered praise and honor from his saints, from his angels, from all peoples, from all his works!

7. Because it is confirmed by the course of salvation history

- because God brings about his salvation in several steps:

Simon told how God graciously visited the heathen (nations) for the first time in order to win out of them a people for his name. And the words of the prophets agree with this, as it is written: Afterwards I want to build the ruined hut of David again, and I want to rebuild its ruins and I want to raise it up so that the people who are left may ask about the Lord, including all the Gentiles of whom my name is mentioned, speaks the Lord, who does what is known of old. (Acts 15, 14-18)

Viewed broadly, the history of salvation runs in 14 sections:

Procreation of the only begotten son. Primordial creation (heavenly world and angels). Fall of Lucifer.

The 7 day creation. Earth and nature. Man made in the image of God.

The fall of man into sin. Expulsion from Paradise. Confusion of languages ​​and deluge.

Calling of Abraham. Ancestor of Israel and of all believers. Great promises of God.

Calling Moses. Liberation of Israel from Egyptian bondage. Legislation on Sinai

God leads his chosen people through prophets, judges and kings.

God sends his Son to reconcile the world.

Israel rejects Jesus as the Messiah and is set aside for 2000 years.

Calling Paul. Calling out the church of Jesus Christ from all languages ​​and nations.

Second Coming of Jesus Christ. Rapture of the church. International court.

1000 years of the Kingdom of Peace of Jesus Christ. Israel is a missionary people and a blessing for the people.

Uprising by Satan. Last Judgment. Satan, death and the lost in the lake of fire.

New heaven and new earth. New Jerusalem. The tent of God with the people.

Christ (head and body) rules as king and priest in the 'eternity' (eons).

- because God chooses and calls people to build his kingdom:

And the Lord said to Abraham, Go out of your country and from your relatives and from the house of your father to a land which I will show you. And I will make you a great people and I will bless you and make you a great name, and you shall be a blessing, and in you all peoples on earth shall be blessed. (Genesis 12: 1-3)

For you (Israel) are a holy people to the Lord your God. The LORD your God has chosen you to be a people of his own out of all the peoples that are on the earth. The LORD did not accept you and choose you because you were greater than all peoples - for you are the smallest of all peoples, but because he loved you and so that he would keep his oath which he swore to your fathers. (Deuteronomy 7: 7.8)

God said to Moses, I want to be with you. And this shall be the sign that I have sent you: When you have brought my people out of Egypt, you will sacrifice to God on this mountain. (Exodus 3:12)

You (disciples) did not choose me, but I chose you. (Joh. 15, 16)

But when it pleased God, who separated me (Paul) from the body of my mother and called me by his grace, that he should reveal his Son in me, that I should proclaim him by the gospel among the Gentiles. (Gal. 1:15, 16)

For those he has chosen, he has also predetermined that they should be like the image of his son, so that he may be the firstborn among many brothers. But those whom he has predetermined, he has also called; but those whom he called he also justified; but whom he has justified, he has also glorified. (Rom. 8, 29.30)

Abraham, Moses, and Paul were chosen by God for very specific tasks. The people of Israel, the disciples, the church of Jesus were chosen as a body for certain functions in the kingdom of God.

It is God's principle in salvation history that he chooses individuals and groups so that they can fulfill their intended tasks as bearers and mediators of blessings.

- because our calling through God happens according to his choice of grace:

To Rebekah it was said - before the children were born (Esau and Jacob) and had done neither good nor bad, so that the counsel of God might continue and his free choice, not by the merit of works, but by the grace of the calling one - 'The elder shall serve the younger ', as it is written,' Jacob I loved, but I hated Esau '. (Rom. 9, 11-13)

What should we say about this now? Is God unjust? That was fine! For he said to Moses: 'To whom I am gracious, to him I am gracious; and whom I have mercy on, I have mercy '. So it is not up to someone's will or running, but to God's mercy. Because the scriptures say to Pharaoh: 'This is exactly what I raised you up to, so that I might show you my power and that my name may be proclaimed all over the earth'. So he now has pity on whoever he wants, and hardens whoever he wants. Now you say to me: Then why is he still accusing us? Who can resist his will? Yes, dear human, who are you that you want to argue with God? A work also speaks to its master: Why do you make me like this? Doesn't a potter have power over the clay to turn the same lump into one vessel for honorable use and another for unrepentant use? (Rom. 9, 14-21)

In Christ God chose us before the foundation of the world was laid that we should be holy and blameless before him; in his love he predestined us to be his children through Jesus Christ according to the pleasure of his will, to praise his glorious grace with which he graced us in the beloved. (Eph. 1, 4-6)

But if we are children, we are also heirs, namely God's heirs and joint heirs with Christ, if we then suffer with him. (Rom. 8, 17)

... that the God of our Lord Jesus Christ, the Father of glory, give you the spirit of wisdom and revelation to know him. And let him give you enlightened eyes of the heart so that you may know the hope to which you are called of him, how rich the glory of his inheritance is for the saints. (Eph. 1, 17.18)

God made the Son to inherit everything, through whom he also made the world. (Hebrews 1, 2)

But you are the chosen generation, the royal priesthood, the holy people, the people of property, that you should proclaim the benefits of him who called you from darkness to his wonderful light. (1 .Petr. 2, 9)

Our election and calling were of God's free choice through his grace. It is not due to our walk or our works. Therefore one cannot 'acquire' the grace of God, but only be gifted with it. And that happens in faith by accepting them gratefully with all the consequences, i.e. H. in a worthy walk according to our calling. As children of God we are supposed to be something to praise his glorious grace and preach his benefits. As children, we are also co-heirs with Christ, who is appointed to inherit everything. What an abundance of glory lies in that hope! The fact that the truth of election and calling is so little witnessed and believed is probably related to the fact that the truth of the reconciliation and salvation of all is also mostly denied. Both happen because the will of the human being is wrongly overestimated.

- because the community with Christ rules in a royal-priestly manner:

And when the Lamb took the book, the four figures and the twenty-four elders fell down before the Lamb, and they sang a new song: You are worthy to take the book and to open its seals, for you are slain and have with yours Blood bought people for God out of all tribes and tongues and peoples and nations and made them kings and priests of our God, and they will rule on earth. (Revelation 5, 8-10)

Jesus Christ is the faithful witness, the firstborn from the dead and Lord over the kings on earth! To him who loves us and has redeemed us from our sins with his blood and made us kings and priests before God his Father, to him be honor and power for ever and ever! Amen. (Revelation 1, 5.6)

Who overcomes, I will give to sit with me on my throne, just as I have overcome and sat with my father on his throne. (Revelation 3, 21)

If we tolerate, we will co-rule. (2. Tim. 2, 12)

To rule with Christ is a promise and a duty in our calling. It goes without saying that this ruling takes place in the mind of Christ - it is a royal and priestly rule.

But over whom do we rule with Christ? About ourselves? A little bit of thought and contemplation about clear statements in the Word of God should be done by the children of God.

- because Christ is a priest forever:

Christ did not honor himself to become high priest, but rather he who said to him: 'You are my son, today I have begotten you'. As he says elsewhere: 'You are a priest for eternity according to the order of Melchizedek.' (Heb. 5, 5.6)

For those became priests without an oath, but this one through the oath of him who said to him: 'The Lord has sworn, and he will not repent: You are a priest forever'. In this way, Jesus became the guarantor of a much better covenant. (Heb. 7, 20-22)

Isn't it significant that God speaks of his eternal priesthood from the very beginning of the Son's being? Christ is high priest forever. Every high priest had to have something to offer as a gift for sins. However, like those high priests, he did not need to offer sacrifices daily first for his own sins and then for those of the people, because that is what he did once and for all when he sacrificed himself (Heb. 7:27). What a mystery: priest and victim are the same person! This shows the special value of this sacrifice and the extraordinary nature of this priest. And he is a priest as long as the mediation service between the holy God and sinful people is necessary, as long as a creature still lives separate from its creator.

- because everything is summed up in Christ:

God has let us know the secret of his will, according to his counsel, which he had previously made in Christ, to carry it out, when the time was fulfilled that all that is in heaven and on earth would be gathered together in Christ. (Eph. 1, 9.10)

God made Christ head of the church. It is his body, his fullness, his completion. But it is also set above everything, above all kingdoms, violence, power, rule and everything else that has a name, not only in this world, but also in the future. Together with his body (community) he is the one who completes (fulfills) everything in all. (Eph. 1, 21-23, freely reproduced)

In Christ the whole fullness of the Godhead dwells bodily, and in this fullness we partake in him, who is the head of all powers and authorities. (Col. 2, 9.10)

But God is the head of Christ. (1 Cor. 11, 3)

Everything is yours, be it world or life or death, be it present or future, everything is yours, but you are Christ, but Christ is God (1 Cor. 3, 22.23)

God's plan of completion is about leadership. Everything should be brought together under one head. First of all, it's about the community. As the body of Christ, it forms his completion. But this 'whole' Christ is set above everything. Christ is the head of all powers and authorities. With him everything is also ours; and everything is also to be declared to him when the time is fulfilled (completed), everything that is in heaven and on earth. That is the secret of God's will.

But if God is the head of Christ, then one day he will also be the head of all. This means that everything is organically connected to it and is determined and guided by it. Then God is really everything in everyone.

8th.Because many men of God testify to it

Karl Geyer:

Whoever denies universal reconciliation makes the relative into the absolute and the absolute into the relative; that is, he makes the creature and his actions the standard of the eternal and not the creator and his actions the basis and goal of all world events.

Prof. Wilhelm Michaelis:

The universal reconciliation is not a speculation that has no written reason. It is a testimony that has direct written ground. Scripture does not just provide us with the conditions to leave it to us to draw the 'logical conclusions'. For its part, it directly testifies to a universal reconciliation. This testimony cannot be pushed to the margins of Scripture either. Rather, universal reconciliation is attested to in the most varied of places and with remarkable unanimity, which is not disturbed by any doctrine of eternal damnation.

Joh. Michael Hahn:

The doctrine of the restoration is not a special doctrine in Holy Scripture that would have to be demonstrated from individual passages, but the entire doctrine of Scripture about the salvation of Jesus is precisely the doctrine of the restoration. It is the whole and the individual teachings are part of the whole. For this reason it cannot be ignored without damage.

I consider people who do not believe in general salvation to be of all prospects and who preach infinite damnation to be the most merciless. I do not believe that any person can testify more terribly against God and God's truth, against his light and his heart than such, because this would mean to imagine God as a great, hostile, merciless being, since we know him as that To worship the most merciful and as the most loving being. O foolishness to want to limit the eternally merciful with his mercies to a period of 6000 years! Should a Christian not understand that there are several eternity (eons, ages) and that one of the other must give way.

Prof. Ernst Ferdinand Ströter:

We firmly reject any conception of the gospel of God that seeks to mitigate the sinfulness of sin, or the holiness and inexorable righteousness of God, or dilute the consuming judgments of God. In the Word of God we find nothing of that shallow universalism that would like to abolish or eliminate hell entirely, as has been done with the personal existence of Satan. We believe in the reality of the hell of 'eternal fire of agony' because we believe in the holiness and love of God. Sin and Satanism are not easy, harmless rashes that can be quickly removed with a gentle ointment of pious words or works. We hold fast to all the mighty, terrible words of Scripture about the severity, the anger, the consuming fiery zeal of God against all sin and injustice.

But we consider it a fatal error, a tragic misunderstanding, that in all these statements of divine judgment, one sees barriers to the unfathomable love and wisdom of our great Savior God, barriers that he set and drew for himself, that is, that he would never be able to effectively carry out his declared will to save all people. We see in everything that includes death, perdition, hell and damnation, only his tools and servants, which he knows how to use for the finite, glorious implementation of his world-encompassing love intentions. As it is written: Everything must serve him.

It is emphatically asserted that unconverted people in particular are easily deterred from thinking about their conversion by the doctrine of the finite salvation of all people. But is the downside of this thing also being considered? Has it been made clear to the Lord how many people are repelled by a gospel (?) That preaches a 'God of love' who manages to surrender innumerable millions of his creatures to an endless, purposeless and aimless hell misery, that after billions of Is it just as hopelessly dreadful for thousands of years as it began?

Andrew Jukes:

When I think of God's righteousness, which is said to punish not just millions of years for every sinful thought, word, deed committed in the course of that short life of seventy years, but millions of years Ages of the judgment are not closer to their end than at their beginning,
when I think of it, and then of man, his nature, his weakness, his temptation in this world, trials from outside and inside a foolish heart, of his weak judgment and his strong passion, of his conscience that condemns him and does not help, and the tempter always with him who hides the invisible from his eyes through the visible world,
when I think of it and remember that these creatures, although fallen, were once God's children, and that God is not only just, but merciful and long-suffering,
then I cannot say that my reason demands that this creature may never find grace again because it has neglected the grace offered to it, but must be punished forever with never-ending torments.

Rev Widmer:

The grasp of the message of the salvation of all people or of the full victory of Jesus Christ is closely linked to an understanding of the building up of God's plan, of the various saviors and their callings, of God's election principles with Israel and the church of Christ, if we do not know this, we will also have no understanding of the subject of the salvation of all human beings. One cannot speak of this subject by reference to specific, albeit important, verses of the Bible. If you have the whole, comprehensive message of the establishment, implementation and completion of the Lordship of Christ in your heart, you can no longer help but be convinced that Jesus' victory will be a real victory.

Prof. Walter Künneth:

The omnipotence of God's love does not come to rest until it has reached its ultimate goal. The redemption and the reign of the Son only come to their goal when 'all enemies' profess Christ as their Lord. This confession of Christ is only universal and valid when people have voluntarily found back in their damned forlornness, as well as the hostile powers from their self-inflicted torment. It is about the final realization of the freedom of repentance, of new obedience, of making new knowledge possible, which grows into a fully valid confession. The blood of the world savior and his resurrection victory are also valid for the wicked, for the cosmos, for 'ta panta' (the universe).

These are just a few of the many voices that witness the salvation of all people in the Word of God. It is amazing why so few 'believers' hear and believe this wonderful message of the gospel. Especially those who are gifted without their own merit - one would think - should be convinced that the love that has overcome them will ultimately overcome everyone.
But you can also see from this how strong spiritual influences and dogmatic ties are.

As with any spiritual truth, only the Holy Spirit can convince of it. But how can he be able to do that if you don't expose yourself to this truth or think you shouldn't.

There is a certain parallelism in the community of Jesus Christ to the people of the Jews, who by and large do not yet believe (cannot believe) that Jesus is their Messiah. But God will take the blanket off their eyes, and then in one day they will know him. How good that the apostle Paul says that we are all coming to the unity of faith and knowledge of the Son of God. (Eph. 4, 13)

(Published with the kind permission of the author)