Will God ultimately save all of humanity or will He only reconcile a limited few? The answer can be obtained in a number of ways by studying Scriptures and one way is by typologically comparing the Promise given to Abraham and the Old Testament atonement for Israel. Yahweh gave unto a Moses a specifically defined  system for the propitiation of sin. This types to our atonement under Christ without variation. In both cases God must be personally and in His workings the same yesterday, today and tomorrow and without change. (James 1:18) He must be consistent in dealing with the affairs of men to be fair, just and merciful, and to all. Thus, the three as a three-fold typology should have a perfect parallelism between them. What was said to Abraham, Given to Moses and Israel and finished in Christ must ALL match in definition.

    The Mosaic Law of Sacrifice is the definitive bases to the interpretation of the sacrifice of Christ and establishes exactly what Jesus must fulfill in every detail and aspect. The ritual shedding of blood of the sacrificial lamb pointed to the final fulfillment of the Promise given to Abraham. It symbolically demonstrated the coming universal atonement for all mankind in the propitiatory sheltering of all Israel, which was the Old Testament type of the Work of Jesus Christ dying for the sins of all mankind. The fulfillment in every detail of this very important doctrine was crucial to the fulfilling of Gods promise given to Abraham that He would bless and have all flesh see salvation. The typology between the teachings as seen in the following parallelism is exact and equal in every respect and any tradition that teaches an alternative or variation is in direct opposition to this very plain and simple Word of God.

Abraham                                     Moses / then Priests                      Jesus, our High Priest
Spoke for all men                        Acted for All Israel                        Died for all mankind
Abraham's Son                            Moses Spotless Lamb                  Christ the Lamb of God
The Promise given                       Promise ritually demonstrated        Promised Fulfilled
Promise Defined                          Promise Ritualized                         Promise Fulfilled                     
Father of many Nations               Father / Priest of ALL Israel          Savior of all mankind
All people blessed in Abraham   ALL Israel "sheltered" in sacrifice   All men atoned for in Christ

    The Abrahamic Promise given by God swore to the blessing and saving of all Israel as well as all of the human race. The Laws of Moses symbolized and demonstrated this saving of the race of men in the Old Testament with the ritual slaughtering of a Lamb for the covering of all Israelites. Pre-Mosaic symbolism prefigured this truth in Abram attempting to sacrifice his only son. All these were followups to God's original promise of ''the restitution of all'' given to the antediluvian Prophets since the beginning of the Adamic world. This all pointed towards the New Testament Christ as the Lamb slain before the foundations of the world, a fulfillment of the Noahic typology of Noah's family entering the Ark. This perfect parallelism between the Old Testament Adamic, the Noahic, the Mosaic sacrificial system and the New Testament atonement system is undeniable. The old dispensation of rituals, symbols, types and historical events demonstrates without doubt hope in a future and final atonement to come in a messianic redeemer, while the New Testament ''Glad Tidings of Joy'' sing in celebration and memorialization of its fulfillment. The Adamic Prophets received the promises; the Noahic family salvaged the Promises while the Abrahamic Covenant defined it The Israelites under Moses demonstrated and maintained the promises symbolically and looked forward with hope and faith through a perpetuated ritual culminating in the New Israel (Church) thankfulness in the completed ''finished'' and ''fulfilled'' work of Christ. The old spoke that all Israel would be heirs of Abraham, while the new trumpets to all men that they are.

    God's immutable love and forgiveness for all mankind is truly seen demonstrated symbolically in His universal propitiatory 'sheltering' of the whole House of Israel. If God's love for all men is as unchangeable as God Himself, then His saving all men is as universal and unchangeable today as it was in ancient times with Israel. It is shown in the Old Testament that God willed all Israel to be atoned for and accomplished that in an annual ritual sacrifice. Even so, the New Testament shows how much more true this is for all mankind, as God wills all to be saved 'in Christ' through His shed blood.

    Modern teachings of N. T. salvation theology, as a rule, do not properly typologically mirror the O.T. Mosaic Law of atonement. The majority today are deceived into believe that Christ's atonement is limited and comes by way of one of two means: Personal acceptance and individual permission for the sacrifice to be applied or by the individual election of God filtering out a few 'chosen ones' from the many that are called. In the former case each person is his own priest and each person's 'good work' of acceptance is the offering used to gain God's appeasement. In the latter case God's Sovereignty and limited election filters out a few chosen from the many called with no apparent reasons for the dismissal of the lost. Thus, forgiveness is either imputed on behalf of the autonomous individuals self-application of the atonement or by God's limited elective application upon those few, whether they want it or not.. Yet, the consequences of damnation and annihilation or eternal separation are the same in both cases. God is made to ultimately save (reconcile) only a small remnant, while the rest are eternally excluded. But, is this conclusion correct and true to Old Testament symbolism? Is this atonement even true to New Testament statements?

    The problem with these traditional views is that they limit the propitiation for the sins of the world. God therefore, no matter what, falls short of reconciling that which is adverse to Him. He falls short of keeping His promise of ''all flesh'' seeing salvation. In this context, surly not every head shall bow nor will every knee bend or tongue confess. Obviously, the "sheltering" does not truly cover all Israel, nor does Christ draw all men unto Him in the atonement and His rising up. This truly and absolutely against God's original will and promise to Abraham.

    Old Testament typology plainly demonstrates a universal application of atonement for all people. The Mosaic Laws of sacrifice demonstrate this by having a Priest bring a sacrificial lamb (the sin offering) to be slain as a ''propitiatory shelter'' or vicarious sacrifice for the sin(s) of all the people. ''The sin offering...[is] gave (given) it to you [us] to bear the depravity of the congregation, to make a propitiatory shelter over Israel...'' (Lv.10:17. See also Neh.10:33. CLV). This was for ''all the house of Israel'' or ''the whole assembly of Israel'' (L.16:17. 2Ch.29:24), which means ''every one.'' (2Ch.30:18) Thus, under Old Testament definitions, salvation appears to be imputed to the corporate body of men by proxy of a scape-goat, through the responsibility and offerings of a Priest. The above scenario defines an unconditionally applied universal atonement and does not mention any conditions of belief to be made by the individual. it is the exact same teaching as found in the New Testament atonement.

    The sacrifice was founded upon a rule that it was not to be added to nor anything subtracted from it and that the price paid was not to be altered. ''The rich shall not increase it, and the poor shall not decrease it from half a shekel, to give as Yahweh's heave offering to shelter your souls.'' (Ex.30:15,16 CLV) It was NOT to be increased nor decreased for any reason. Anything added to or removed from this atonement was to be rejected, because God would NOT accept such a spotted sacrifice. Theologically, it is pure heresy that adds to or subtracts from the freely imputed gift of salvation from God through the work of Jesus. The reason is, that all other offerings are sin-filled and ''spotted'' and fail the perfect requirements of Yahweh to cover sin. If any 'good works' are to be started and finished, they the ones done by the High Priest through a sacrifice 'for' the people.

    We see that the propitiatory sacrifice of Jesus Christ is a free gift given to us and is also set at a certain price by Yahweh and is symbolized by this shekel. Jesus, as our Priest, does it for us all as the priest did it for Israel. ''Whence, he ought, (according) in all things, to be made like the brethren, that He may be becoming a merciful and faithful Chief Priest in that which is toward God, into/to make a propitiatory shelter [KJV: '"reconciliation'] for the sins of the people ['all mankind'].'' (Heb.2:17. See also 2 Cor. 5:18-19.  CLV.  

    The entire ritual symbolizes the full vicarious sacrifice of Jesus and the imputed free gift of righteousness to all that are being atoned for, which is the whole house of Israel and therefore, ultimately all humans. Symbolically, 'all Israel'  referred to 'all mankind' which were to be saved 'in Christ' and made heirs of Abraham. ''Now if you are Christ's, consequently you are of *Abraham's seed, enjoyers of the allotment according to the promise.''  (Gal.3:29  CLV)

    In New Testament theology no man can merit salvation through good works. The universal application of this Old Testament sacrifice was a symbolic foreshadowing of the Glad Tidings to come - the universal application of the ransom sacrifice of Jesus Christ  upon all of humanity. We will see that the work that He started in the Old Testament, He finishes under the New Covenant. For we are to be, ''Being confident of this very thing, that He which hath begun a good work in you will perform [it] until the Day of Jesus Christ.'' (Php.1:6  KJV) We will also finally see and understand that whom He saves, He Keeps and that for no reasons will He cast them off. (Jn.6:37,39)

    What is the Glad Tidings of Great Joy for all men spoken of in Scriptures? We see that it was Jesus fulfilling all the Law of Moses for all men. Now, how was the fulfillment of the Mosaic Law accomplished, but in Christ keeping ALL the Law without any alterations in definitions? For, Christ did not come to ''demolish the law or the prophets... but to fulfill. (Matt. 5:17) And this was by ''taking away (all) the SIN of the world!'' (Jn.1:29) If Christ only died and atoned for those who 'especially' believe and not also for 'all mankind', then Christ demolished the Law and did not fulfilled it.

    For whom was all the Law of Moses given for? Was it for a select few Israeites or for all of Israel? ''The sin offering...[is] gave(n) it to you [us] to bear the depravity of the congregation, to make a propitiatory shelter over them...'' (Lv.10:17. See also Neh.10:33. CLV). This was for ''all the house of Israel'' or ''the whole assembly of Israel'' (L.16:17. 2Ch.29:24), which means ''every one.'' (2Ch.30:18) We see that God 'wills' the covering of all adversity by His ''sheltering'' of all the people of Israel. (2Ch.29:24)

    We see that this Old Testament sacrifice was repeated annually so that Israel could be 'continually' forgiven for their sins. (Lv.16:34) and that this ritual incorporated a hidden 'future' New Testament principle of extended salvation to all men throughout all the eons. The Old Testament 'annual' sacrifice was illustrative of the New Covenant 'extended atonement scenario' from this eon into the coming eons where we see that the end of the year was the cut off date representing the resurrection and day of judgment.

    What was this sacrifice for? Was it to take away some sins or all 'THE SIN' of the world? "Lo! the Lamb of God Which is taking away the sin of the world! (Jn 1:29) This verse cannot be more plain. yet, one may ask what exactly does 'THE WORLD'  refer to? Scripture makes it real clear that 'the world' means ALL MANKIND. The SIN of the world means the sins of all mankind. The grace of God, which was Christ himself, appeared to all or was imputed to all men (Titus 2:11) liberally and without favoritism. (Ja.1:5) For, the Promise declared that all should be saved and so, all men must therefore be drawn (dragged) to Christ, in whose hand is the very soul of every living thing and even the breath of all mankind. (Job.12:10)

    What is this word "ALL" is referring to and is it referring to all or just some? The Bible makes it plain that all men are ungodly and need salvation. For, ''The [HUMAN] heart [is] deceitful above all [things], and desperately wicked: who can know it?'' (Jer 17:9 AV) Therefore, we may say, that ''when all men were  yet without strength, in due time Christ died for all the ungodly.'' (Rom.5:6. Interpretive Translation)

ISAIAH 53:11-12

        This brings us closer to asking the big question: Who Christ died for and how many did He atone for? Sense all men are ungodly, and He died for the ungodly, we have to say that He died and atoned for all mankind. Because God is reconciling all things to himself, His Son the Savior therefore must by necessity include not only those who especially are believing, but also in a general way 'all men'. Hence, God truly ''is the savior of all men, especially [but not exclusively] of those that believe.'' (1 Ti.4:10)

    How was this atonement for Israel accomplished? By sacrificing the life blood of an animal, a spotless Lamb without blemish. We see the necessity of the shedding of blood upon the altar was for the 'covering' or atonement of the people and that without the shedding of blood there could not be any redemption. ''For, the soul [''nphsh''] of the flesh, it is in the blood, and I Myself have assigned it to you to make a propitiatory shelter over your souls on the altar; for the blood in the soul, it makes a propitiatory shelter.'' (Lv.17:11  CLV) And, what was this sacrificed Lamb symbolic of? it was an Old Testament foreshadow of the coming Lamb of God, Jesus, the Son of God. (Jn.1:29)

    By proxy, "all Israel'' received forgiveness by the work of one man - the Priest, which was symbolic of Christ, whom, under the New Covenant was also the sacrifice. ''Yet not only so, but we are glorying also in God, through our Lord Jesus Christ, [The Lamb of God slain from the foundation of the world - (Rev.13:8), who taketh away the sin of the world] through Whom we now obtained the CONCILIATION.'' (Rom.5:11) The Mosaic sacrifice was a symbolic annual ritual illustrating in types and symbols, the coming good things that Christ would do ultimately and in finality in atoning for all men and bringing all closer to that promised perfection. ''For the Mosaic law (being) (was) a foreshadow of the good things [Christ's sacrifice, the resurrection, perfection] to come. Now,  it had nothing to do with the images of things, (for they) could never with those sacrifices, (which they offered year by year continually), make the participants thereunto perfect.'' (Heb.10:1) Yet, we see in the New Testament that the ''precious blood of Christ as of a lamb without blemish and without spot:'' (1 Pet.1:19) shed for us all, as typed in Old Testament symbols, does make all participants thereunto perfect. Even though the Mosaic sacrifice of ''the images of things'' could not make a man perfect, they did symbolize such a perfection in the blood sacrifice of Jesus. This was prefigured in the sacrificial blood of the lamb as symbolic of Christ remitting all SIN (Heb. 9:22), thus purging all men in conscience from dead works to ultimately serve the living God. (Heb. 9:14)

    It has been discussed that the sacrifice was for all Israel. But, what was Israel the type for in the New Testament? Symbolically, 'all Israel' symbolised 'all mankind' which were to be saved in Christ to become the heirs of Abraham. ''Now if you are Christ's, consequently you are of *Abraham's seed, enjoyers of the allotment according to the promise.''  (Gal.3:29  CLV)

    This word ''if'' is a conjunction that can introduce a conditional clause. The word "if" is not used as an exclusionary term though, but is a figure of speech suggesting that if a person is 'in Christ' He will be atoned for. Now, the condition is based on whether God has given all men over to Christ. We know that God gave to Christ all things.  Notice that this is proved to be true in Christ's statement about His being raised and drawing all men unto Himself. ''And I, if I be lifted up from the earth, will draw all [men] unto me.'' Thus, 'if' can mean 'once' such as in, ''And I, ONCE I am lifted up from the earth, will draw all [men] unto me.'' (Jn 12:32) We may say that as Christ knew full well He would rise up the word ''if'' can be understood as a positive "WHEN" as in ''When I be lifted up...''.

    The condition would be whether the Father would raise Him from the dead. We know that the Bible tells us that Jesus did rise up from the dead. In both cases this condition is not based on what man does, but what God does according to His promises. What is the condition that makes a person of Abraham's seed and enjoyers of the allotment? The promise that God would give all things to His Son. Thus, the 'if you are Christ's'' refers to the above 'in Christ' or in Christ's work of atonement, God would have all men be saved.
    All men who are believers are 'in Christ'. All men that are not ''especially those that believe'' are God's enemies. Yet we may correctly say that they all will be 'in Christ' later when He makes them His footstool. Some verses highly suggest that the phrase ''in Christ'' means 'in the Work of Christ' God will have all mankind be vivified and given life. ''For even as, in *Adam, all are dying, thus also, in *Christ, shall all be |vivified.'' (1C 15:22. CLV) And, ''The LORD said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool.'' (Ps.110:1 and Mt.22:24 Also, Hb 10:13, Ac 2:35, Lk 20:43) The Lord tells us that His enemies shall be made His 'footstool' and that includes all the Earth and its inhabitance.    ''For, ''Thus saith the LORD, The heaven [is] my throne, and the earth [is] my footstool:'' (Is.66:1) And, ''the earth; for it is my footstool:'' (Mt.5:35)

Now, the ark is also called his footstool, because it was under the mercy-seat, (Ps. 82) between the cherubim; this was the most sacred of all symbols of God's presence. It is called his 'footstool'. (1 Chron. 28) A golden footstool is mentioned (2Ch 9: 18) and is attached to His throne, whose magnificence is described as unrivaled. These few verses refer to the 'footstool'  as a positive element in God's economy as opposed to what we have been taught. To be made a footstool is apparently to be regenerated into some new identity and one of greatly favored value. God's purpose for creating some evil and wicked was so He may 'work' them all to the good in becoming His footstool later. The earth was corrupt and full of sin, yet God refers to it as being His footstool. God's enemies are corrupt and full of sin just as we believers were, ''while we were yet sinners'', but He appears to make a promise to subdue all His enemies and make them His footstool. Is this not a good thing? Is there anything He does not work toward the good for those who love the Lord? Do we see any other definition for footstool other than one of goodness and usefulness? After reviewing these verses we come to see that God reconciles or 'turns' all His enemies (all evil, corrupt, fallen, sinful people) into His a prized and valued and  even possibly 'golden' footstool. Apparently, the turning of enemies into footstools refers to a universal reconciling of humanity, even for the most advanced of sinners. This is the teaching in Scripture that God has given Christ ownership of all things, even His worse enemies. This is done through, accomplished by and for Christ, by Him drawing all men towards and into reconciliation in His resurrection: ''And I, if I be lifted up from the earth, will draw all [men] unto me.'' (Jn 12:32 KJV)

    What is the ultimate Promise given to Abraham? That all mankind 'in Christ' (his 'Seed') shall inherit a new earth. The New Testament Gospel was not fundamentally different from what was understood by Abraham. God "Preached before the (same) gospel unto Abraham" (Gal. 3:8). Peter started and ended his evangel with reference to them (Acts 3: 13,25). Understanding these promises taught Abraham will help us to understand the Christian Gospel. Indications suggest "the gospel" is not something which just began at the time of Jesus:

''We declare unto you glad tidings (the Gospel), how that the promise which was made unto the (Jewish) fathers, God hath fulfilled" ' (Acts 13: 32,33).
''The gospel of God, which he had promised afore by his prophets (e.g. Abraham, Gen. 20:7) in the holy scriptures" ' (Rom. 1:1,2).
''For this cause was the gospel preached also to them that are dead" ' (1 Peter 4:6) - i.e. believers who had lived and died before the first century.
'"For unto us was the gospel preached, as well as unto them" ' (Heb. 4:2)- i.e. Israel in the wilderness.

    The promises to Abraham have two themes: 1.) land allotment, and 2.)  things about Abraham's seed (special descendant)

As to lands, Abraham is promised much in the areas in Egypt and in the Middle East, for him and all his descendants. (Gen. 12:1; 13:3; 14-17; 15:18; 17:8) Paul, under inspiration, evidently saw the promises to Abraham as meaning his inheritance of the whole earth. (Rom. 4:13) As explained in Study 3:2, the promise of a seed applies primarily to Jesus and, secondarily, to all that God draws "in Christ" and therefore are also counted as the seed of Abraham:

''all families of the earth be blessed" (Gen. 12:2,3).
''thy seed as the dust of the earth'' (Gen. 13:15,16).
''(as the stars in heaven)'' (Gen. 15:5,18).
''(as the sand of the beaches)'' (Gen. 22:17)
''all the nations of the earth be blessed" (Gen. 22:18).
''all flesh shall see the salvation of God'' (Lk. 3:16)

    The seed was to bring "blessings" to be available to all people of all the earth. In the Bible the idea of blessing is often connected with forgiveness of sins. The only descendant of Abraham who has brought forgiveness of sins to the world is, of course, Jesus, and the New Testament commentary on the promises to Abraham provides solid support.''He (God) saith not, 'And to seeds', as of many (i.e. in the plural), but as of one (in the singular), 'And to thy seed',which is Christ" ' (Gal. 3:16). "''the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his son Jesus (i.e. the seed), sent him to bless you, in turning away every one of you from his iniquities" ' (Acts 3:25,26).
    The promise that Jesus, the seed, would have victory over his enemies now slots more neatly into place if this is read with reference to his victory over sin - the greatest enemy of God's people, and therefore of Jesus, too. By now it should be clear that the basic elements of the Christian Gospel were understood by Abraham.  Remember that the blessing was to come on all humanity, through the seed; and the seed was to  become like the sand of the shores and the stars of the sky. It follows that this is due to their first receiving the blessing so that they can become the seed. Thus the (singular) seed "''shall be accounted to the Lord for a generation"'' (i.e. 'the many people'; Ps.22:30).

    ''God encourages us all through the Bible to pin our hopes on His covenants which He has made. They are nothing less than oaths that God has sworn. God spent thousands of years trying to get a point across to Israel, and through them to all the nations. It was this point, his blueprint/logos which was there from the beginning and never altered. Far from changing this, Jesus gave it full expression. He was and is the embodiment of God‚€™s blueprint for creation. His preaching of the gospel of the kingdom was the affirmation of that blueprint. In that sense, he takes over the mission which Israel failed to fulfill and through his obedience perfectly communicates God‚€™s love and justice to the world. The law was only a temporary provision to stand in between the promise of Abraham‚€™s seed and his arrival. This overlap and transfer between the calling of Messiah and Israel rises to prominence in Isaiah‚€™s servant songs. Jesus has come to be all that Israel was, including the priesthood, temple, law and prophetic revelation. Everything that Israel was to symbolically fulfill in ritual, Jesus literally fulfilled in actuality, which is the restoration of all mankind to God.'' (--Anon)

    Did Christ fulfill all of the Law in every detail? Surly,  ''He said, 'These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me.' '' (Luke 24:44) For, ''all things that are written by the prophets concerning the Son of man shall be accomplished.'' (Luke 18:31) Thus St. John could say, ''Behold! The Lamb of God, which taketh away the SIN of the World.'' (Rev.   )

    We see that God 'willed' the covering of all His adversity by His ''sheltering'' of all the people of Israel. (2Ch.29:24) We see that God willed that ALL Israel be saved and to insure His success used a Lamb as a vicarious sacrifice on there behalf. So, God willed Christ to be the Lamb of God that taketh away the sins of the world. We see that this is exactly what Jesus did 'for all mankind' in atoning for the sins of the world as the Saviour of the world, and as the Savior especially of those that are believing.

    Christ, therefore, either fulfilled this Law of universal application of forgiveness and took away the sin of the World,  not only in a specific sense, but in a general sense as well or He failed to do so. As He told the Pharisee, if they broke one of the Laws, they have broken them all. It should be clear that if Christ did what they could not do. The truth of His success or His apparent failure depends on whether the theologian has Christ covering all the sins of all mankind or only some.

    Why did Christ fulfill the Law?
    1.) To fulfill Abraham's Promise and bring a blessing all humanity.
''Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.'' (Acts 3:25)
    2.) Because sinful man cannot fulfill it. Only the unspotted Lamb of God can satisfy for atonement; because, without the shedding of pure sinless blood there is no forgiveness of sins. ''And almost all things are by the law purged with blood; and without shedding of blood is no remission [of sin].'' (Heb. 9:22)
    We see that it was not a ritual that any individual could perform for himself, but the Priest did it 'for' his people. For, no one but the Priest had access to the temple or tabernacle to make the sacrifice. So, the Priest does it for the people who were ignorant of most of the Laws and could not perform the sacrifice themselves. ''Over the erring soul when he sins through inadvertence [ignorantly] the priest will make a propitiatory shelter before Yahweh, to make a propitiatory shelter over him, and it will be pardoned him.'' (Nu.15:28 CLV) This is done for ''all the house of Israel'', ''the whole assembly of Israel'' (L.16:17. 2Ch.29:24), which means all the people - ''for every one.'' (2Ch.30:18)
    In Christian theology, the atonement is not out obtained from any human merit. Because, it is ''... ALL is out of God, Who conciliates us to Himself through Christ, and is 'giving' us the dispensation of the conciliation, how that God was IN Christ, conciliating THE WORLD to Himself, not reckoning their offenses to them, and placing in us the word of the reconciliation.'' (2Cor. 5:18-19) "Us" appears to be in reference to 'the world' of all men, for ALL are out of (from) God, and it appears that God's 'will' is that ALL are to come to Him. He is now not reckoning or imputing any transgressions to us so hat we may ALL be redeemed.  We may translate the verse as such:

''And all things [and humans, are] of God, who hath reconciled us [all of humanity, to] himself by Jesus Christ [the sole work of God through Christ, as a free gift to all men], and hath given to us (to mankind, especially those that believe) the ministry of RECONCILIATION ('giving us, all men, the dispensation of the conciliation'); To wit, that God was IN Christ, reconciling the world (of all men) unto himself, not imputing their (THE WORLD'S) trespasses unto them; and committed unto us (''especially those that are believing'') the word of RECONCILIATION.'']

    What is one of the things included in the Law of Moses concerning Christ? That all things will be reconciled by Christ. This means 'all flesh', all nations', 'all people', and 'all things on earth and heaven''. For it is ''through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.'' (Col 1:20)
         ''For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things ... and for him:'' (Col. 1:16)
        Now, does God play favorites with men? does He really pick and elect 'some' over the eternal loss of others?
         "''But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;" ' (Rom. 2:10-12)
         ''"And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: For, there is no respect of persons." ' (Col. 3:23-25)
    So finally, the answer to the question, "Does God play favorites with people?" is no.
    How does Christ fulfill the Law and the Prophecies? Through His blood sacrifice so that He can ''reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.'' (Col. 1:20)
    Why must all things be reconciled? Because all things were created for Him, to belong to Him and for His pleasure; even wicked people. there is not one "thing" created that was not for Him. And a residual question would be: Was the Devil, and for that matter Hell granted ownership of anything at all? If ALL was created by Him and "FOR" Him, then nothing was created for anyone or anything else. Therefore, if all things were created for Him to own, then all things, even the most wicked of men, in the end, must end up in His possession.
''The LORD hath made all [things] for himself: yea, even the wicked for the day of evil.'' (Prov. 16:4)
    ''Thou hast created all things, and for thy pleasure they are and were created.'' (Rev.4:11)
    Why must God have all men be saved? Because all things were created by God and for Christ and have been given to Christ and this would include all men.
    ''All things are delivered to me of my Father:'' (Luke 10:22)
    ''All things that the Father hath are mine'' (Jn. 16:15)
     ''the Father had given all things into his hands '' (Jn.13:3; 3:35)
    And, because all must must see that God created all things.
    ''And to make all [men] see... who [it is that] created all things by Jesus Christ:'' (Eph. 3:9)     
    Therefore, He must subdue all things, so that ALL MANKIND may see that He created all things and become heirs to ALL His creation; so that man can glorify God in ''ALL THINGS'' that He created; and so that God will be All in all and be preeminent in all and fill all.

Whom the heaven must receive until the times of the subjugation and restitution of all [things] unto Him, (which God hath spoken [and promised] by the mouth of all his holy prophets, since the world began), then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. (Ac.3:21 and 1C.15:28. paraphrase)

''that God in all things may be glorified through Jesus Christ''  (1Pt 4:11)
     ''that in all [things] he might have the preeminence''  (Col 1:18)
     ''He... ascended up far above all heavens, that he might fill all things'' (Eph 4:10)
     ''will have all men to be saved, and to come unto the knowledge of the truth'' (1Ti 2:4)
    ''that all [men] through him might believe'' (Jn 1:7)
     ''And to make all [men] see what [is] the fellowship of the mystery'' (Eph 3:9)
    Is here anything that He has not 'put under Him' in subjection? The answer is, 'No'. He has subjected all creation to Christ.
    ''Thou hast put all things in subjection under his feet... he left nothing [that is] not put under him. But now we see not yet all things put under him.'' (Heb. 2:8)
    ''through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.'' (Col. 1:20)
How is Abraham's Promise fulfilled? By making 'all flesh' [all mankind] heirs to the Promise given to Abraham.
''thou that hearest prayer, unto thee shall all flesh come.'' (Ps. 65:2)
    ''My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever.'' (Ps 145:21)
    ''And the glory of the LORD shall be revealed, and all flesh shall see [it] together: for the mouth of the LORD hath spoken [it].'' (Isa 40:5)
    ''And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.'' (Is. 49:26)
    ''Behold, I [am] the LORD, the God of all flesh: is there any thing too hard for me?'' (Jer 32:27)
    ''And all flesh shall see that I the LORD have kindled it: it shall not be quenched.'' (Ezk 20:48)
    ''And it shall come to pass afterward, [that] I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:'' (Jl. 2:28)
    ''And all flesh shall see the salvation of God.'' (Luke 3:6)
    How does God make all mankind heirs of Abraham? By making Jesus the heir of all creation, which includes all men.
    ''[his] Son, whom he hath appointed heir of all things.'' (Heb. 1:2)
    ''through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.'' (Col.1:20)
    ''And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church'' (Eph. 1:22)
    ''gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:'' (Eph.1:10)
    ''yea, even the wicked for the day of evil.'' (Prov. 16:4)
    What Did He promise to do? To work all to the good and make all things new, so that man may be heirs to ALL. because,
    ''And we know that all things work together for good to them that love God, to them who are the called according to [his] purpose.'' (Rom. 8:28)

[To] ''...put all [things] under his feet, and gave him [to be] the head over all [things] to the church'' (Eph. 1:22)
    [To] ''gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:'' (Eph. 1:10)    
    ''And he that sat upon the throne said, Behold, I make all things new.'' (Rev. 21:5)
    ''And I, if I be lifted up from the earth, will draw all [men] unto me.'' (Jn.12:32 KJV)
    ''By a new and living way, which he hath consecrated for us'' (Hb 10:20)
    ''according to his promise, (we) look for new heavens and a new earth, wherein dwelleth righteousness.'' (2Pt 3:13)  
    The New Testament teaches us that the Mosaic Law legalistically supported a hope in the fulfillment of the Promise given to Abraham that God would bless all nations, people and kindred and save all flesh. It also teaches that Christ in no way altered or changed the fulfillment nor limited its application, for that would have been the destruction of the Law rather than a fulfillment. Interpretations other than this 'gospel once delivered to the Saints', that create inequalities in the atoning for men are not the Gospel taught by the Prophets and Apostles. They are false gospels that should be cursed for what they truly are: The doctrines of demons that grant the Devil ownership to what only God has the right to - the souls of all men. Thus, we may say that, as the Mosaic sacrifice was the atonement for all Israel, especially (but not exclusively) for the priests, even so, Christ must by typological comparisons be the Savior of all mankind, especially (but not exclusively) of those that believe.
    The Mosaic Laws of ritual sacrifice explicitely define without doubt the New Testament teaching of Universal Atonement and that Christ fulfilled it is every detail without variation. As all Israel was to be "sheltered" by proxy of Priestly (ritual) responsibility without any additional input of the people, so equally ('even so') Christ as our proxy fulfilled this typologically as our High Priest atoning for all mankind. If, as the church tradition says, Christ only died and atoned for those who 'especially' believe and not also for 'all mankind' in general, then Christ in no way fulfilled the Mosaic Law.

Rom. 5:11-21

CLV Ro 5:11 Yet not only so, but we are glorying~ also in *God, through our *Lord, Jesus Christ, through Whom we [all mankind] now obtained the conciliation.
CLV Ro 5:12 Therefore, even as through one HUMAN *sin entered into the world [upon ALL MANKIND], and through *sin [came] *death, [so] thus *death passed through [Adam] into [upon] all =mankind, on which [i.e. 'AS IF']  all [had] sinned--
CLV Ro 5:13 [EVEN-BEFORE] [the] law [came to Israel], sin was [there being transmitted] in the world, but, [the accountability to this sin, and resulting condemnation of] sin is not imputed, where there is no law [to cause one to be held accountable]. [PS. Unlike man's law, ignorance of the Law is an excuse with God.]
CLV Ro 5:14  [Yet], tnevertheless, *death [the consequences of Adams transgression, not any transgression on our part],  reigned from Adam unto Moses,  [freely, imputed without a choice] [''even-so]'' over *those also who do not sin onin the likeness of the transgression of Adam, who is a type of Him *Who is |about to be.
15 Yet, not [because it is based upon] an offense [of any descendent of Adam];  [even-so], also is the grace of God, [that]  the gift [of] the grace of the one human, Jesus Christ, abounds [freely, imputed without a choice] to the many [ALL MANKIND].
CLV Ro 5:15 For if, by the offense of the one, the many died, much rather the grace of *God and the gratuity in grace, *which is of the One Man, Jesus Christ, intoto the many [to ALL Humans, the freely imputed gift of grace] superabounds.
CLV Ro 5:16 And not as through one act of _sinning is the gratuity. For, indeed, the judgment is out of one into condemnation, yet the grace is out of many offenses into a just award.
CLV Ro 5:17 For if, by the offense of the one, *death reigns through the one, much rather, *those [all humans] obtaining the superabundance of *grace and the gratuity of *righteousness shall be reigning in life through the One, Jesus Christ. [i.e. ''For if, in the offense of one, death reigned through that one, much more shall they [all humans] that receive the abundance of grace and of the gift of righteousness, reign in life through this other one, Jesus Christ.'']
CLV Ro 5:18 Consequently, then, as it was through one offense [by one man, Adam]  condemnation [came upon]intofor all =mankind, thus also [EVEN-SO, EQUALLY SO} it is through one righteous deed, judgment came upon all men to justification of life.
CLV Ro 5:19 For even as, through the disobedience of the one humanman, the many [ALL MANKIND] were constituted sinners, thus also [EVEN SO, EQUALLY SO in application], through the obedience of the One [Christ], the many [all humans] shall be [are] |constituted just.
CLV Ro 5:20 Yet law came in by the way, that the offense should be increasing. Yet where *sin increases, *grace superexceeds,
CLV Ro 5:21 that, even as *Sin reigns in *death [in all men], thus *Grace also should be reigning through righteousness [in all men], intofor life eonian, through Jesus Christ, our *Lord.''

    We see the Old Testament Priest use an animal (such as a lamb), as a proxy to atone for all Israel.  Thus, Jesus was given by God His Father as the proxy for the atonement of all mankind. In Adam's case, as the original symbolic "Priest", the congregation (or descendents) are not held eternally responsible or accountable for what mistakes the Priest makes. In other words, children may suffer the effects of the mistakes and transgressions of a Father, but everyone KNOWS the child is NOT responsible. It is the same with Adam and his children.
    The people (the children, Adams descendants, the congregation, Israel) are not held responsible, though the consequences of the Priest 'can' and do effect the people, as in the case of Adam. Yet, death, nevertheless, reigned down through the generations of his descendents, because of what he did. (Rom.5:12-14) In the case of a bad priest (Adam), God does not hold it against the congregation (his descendants), ''forever''. ALL the congregation shall be saved. ''...and [they] said [asked]: 'O God, the God of the spirits of all flesh, shall one man sin, and [consequently] wilt thou be wroth [forever?] with all the congregation? [all mankind]' " ' (Nu.16:22) This is a rhetorical question and the answer is "No!"


There are truths and there are lies, and there are rights and wrongs. This is our Universe and it is apparently based on a dualistic principle. There is up and there is down, and there is light and there is darkness. It is very true that it is an “either or” cosmos, yet there are also third options. Jesus said, “I want you hot or cold” but He did not want us lukewarm. To Christ there is no “maybe.” Whatever you may think this means is your business but it is relative to the desire to spread the truth, the whole truth and nothing but the truth – to the best of your ability and knowledge. When it comes to spreading the “well-message” we believers, especially, have to make sure of all things that they are true to His word. When it comes to what is not true, we must deal with heresy.
In this paper, we will look not at the common “heresies” that permeate the church, but “THE” damnable heresy, as if there were just one. Since orthodoxy loves to point out that Universal Reconciliation is THE damnable heresy of all damnable heresies, we will take it that there is an actual and single ultimate damnable heresy. In this debate upon the atonement, we will offer a special “either-or” and decide between them. This is an important subject, especially since many orthodox number it worse than all other heresies.
In the early church, the New Testament gospel began to spread with the Apostles and at the same time another gospel, the “other gospel.” There were misunderstandings among the believers and Paul, and the other Apostles corrected them for the health and spiritual welfare of the body. There were lies, falsehoods, and heresies developing, and many of them spread with good intentions.  
 Nevertheless, no matter the intentions, heresy can be extremely evil with horrible consequences, even destructive! Yes, there were those “destructive” heresies too! Paul called these special heresies “damnable heresies” and he warned us all to be careful and watchful about them, and not to be deceived. There was one of very special concern – the other gospel atonement. Remember, there is only TWO to pick from.
Today, even a most liberal Christian environment, there is bias, bigotry, opinion, dogma, and invisible heresy. To put it bluntly, if you keep your mouth shut, you will survive. It you ask too many questions and argue too much, you will be stamped with the title “heretic” and it will not matter to them if you ask them to define it. However, we are demanded not to keep our mouth shut but to try to test all things by His Word.
It is good and proper Christian ethics to know, for sure, the definitions of words before you tag someone as a heretic or claim their teachings are heresies. Do you know what this word means? In addition, do you know what the word means that has the determinative “damnable” attached as a prefix? Most people probably do not no more than they can properly define the atonement.    
Nevertheless, even if you think you know the definition, at least see if the following collaborates your understanding before you toss this paper. None of us wants to refute and rebuke others, as Titus says to do, using the wrong definition. The truth is, there are only three possibilities with truth: First of all two positions can be wrong; Secondly, with two positions one can be right and the other one wrong, but lastly, both positions cannot be right (true). Truth is singular and has one definition. The Bible is not supposed to contradict itself. If it does, then someone has made an error in translation or interpretation.
For an example of poor translation that leads to false interpretations and beliefs, we will turn to the word “world” and then move on to resolving the atonement definition problem – atonement: limited application or unlimited application.
The way the King James and other English (and Latin) translations define Greek words is a shame. We have, for instance, the “world” ending in one passage (Matt. 13:49), yet in another it never ends (Eph. 3:21). In some few other passages, the world has many “ends” (1 Cor.10:11). Notice the grave contradiction:
“So shall it be at the end (sunteleia) of the world: the angels shall come forth, and sever the wicked from among the just” (Mt 13:49).
“Unto him [be] glory in the church by Christ Jesus throughout all ages, world without end (aionos). Amen” (Eph. 3:21).
“Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends (tele) of the world are come” (1C 10:11).
Just how many “ends” does Planet Earth have? It figures that if it has an END at all, it would be permanent - if God did not promise a renewal. Furthermore, if or when God would give us back a new earth we should expect it to be good and perfect enough, and not have another end.  
A false rendering of God’s word can cause complete confusion with His teachings. The words “eon” (See below analysis of Eph. 3:21), also “eons” (Luke 1:33), “geneais” (Eph. 3:5), and “kosmon” (Eph. 3:21 vs. Matt. 13:49; 24:3; 28:20; and Heb. 9:26) are of major concern when it comes to a proper understanding of God’s plan for the Ages.
The terms 'world' and 'earth' have different meanings. Jesus made the distinction between 'world' and 'earth' when he said, "I have overcome the world" in John 16:33. It would be meaningless if he had said, "I have overcome the earth."
When you see the term "world" in scripture, it very rarely refers to planet "earth." The "earth" (land, region, territory, country) is usually translated from the Greek word #1093, Ge. However, "world" does not usually refer to any physical land; it mostly refers to the ungodly. Another way to understand the word world is to use “system,” such as in “the system of man” or “man’s system.” Thus, in the above, Jesus is saying He overcame the ungodly!
The origin of the term “world” comes from the Old English word “werold.” This comes from an Old High German word, “Weralt.” Moreover, this comes from an early West Germanic composition of two words: “wera” which means “man,” and the Indo-European base “alth” which comes from the Latin “altus,” meaning “old.”
Thus, the meaning of the ancient word world is "the old man." In context, it has meanings of “the old system of man,” “man’s old system.” In Christian understanding, when we talk about God’s Kingdom, we speak of the new life and of those born again. When we refer to the world, we are talking about the old life, the old man, those who are not born again.
The term “world” in the New Testament books is translated from three different Greeks words. When the word world is misunderstood as “earth” as in the “end of the world” passages and not understood as “age” we get the false impression that the earth will end or cease to exist in our life- time. We also are kept from seeing certain ages or dispensations coming and going. This is very important when we begin to deal with what happens to people, especially when they pass into the next “world?”
When dealing with a dispensation (age-change) one of the most horribly translated passages and the cause of some of the worse psychological problems is the improper translation of Matthew 12:31 - the blasphemy of the Holy Spirit passage. There are many people walking around today with the impression they are going to eternal damnation and some of these are Christians!
Most people have been taught that the word “eon” means “world.” Such a misgiving as this has led to contradictions in the Scriptures. Believers in eternal torment use just such mistranslations to promote their mistaken belief that telling Jesus He is full of the Devil is forever unforgivable. The fraudulent translation is a result of persons in the past purposely changing the Scriptures to promote a doomsday for those who disbelieve. To cover up the fact that “eon” means an age, and to avoid exposing the fact that God works all things according to the ages, and to promote the endlessness and finality of the sinner’s decision, the translators imposed the false concept of endlessness into the texts. Therefore, rather than admit that an eon has an end, they have the world ending. This also makes God unforgiving forever and not for just the ages. This overflows into all other passages dealing with things that are “for the eon of-the eons.”
God knows this and He knew this perversion ahead of time. God also knows devilish thinking too. Therefore, as a warning for us not to be deceived and mislead, He gave us Rev. 22:18-19 that tells us not add to or subtract from this book.   
Let us turn now to a good example of how persons have altered God’s word in their translations. Ephesians 3:21 is an excellent example of how tradition has caused confusion about the ages and the world. It is of interest to see in this verse the switch in meaning from an age ending to the world being “without end.”
The following is a proper translation of Ephesians 3:21. Notice the translators ADD, SUBTRACT, and even CHANGE God’s word to make it say what they want it to say. Apparently, they cannot understand the fact an ever (“age”) can be one of many “evers” (ages). The last line is the traditional English translation as used in the King James Bible and many other English translations. The third line of type is the direct English equivalent of the Greek. Contrary to the warnings in Revelation 22: 18-19, they would have us believe the world is “without end,” whereas, God wants us to see something about the church in this particular age.

(Gr)  Auto he doxa en te ekkesia en Christo Iesou
(Trans) Auto         he    doxa         en     te      ekkesia           en     Christo           Iesou
(Lit)    To-Him     the    glory         in     the    church            in      Christ              Jesus
(KJV)  Unto Him  be    glory                in the church                             by Christ Jesus

eis pasas tas geneas tou aionos ton aionon amen
eis      pasas         tas      geneas         tou      aionos          ton      aionon        amen
into    ALL           the      generations  of-the EON(age) of-the  EONS(ages), Amen.
throughout all       ---      ages,              ---     WORLD WITHOUT END,      Amen.

“geneas” generations is replaced improperly with “ages.”
“tou” OF-THE, a determinative used to show the following is a NOUN and not a verb/adverb, is completely SUBTRACTED from the Holy Greek text.
“aionos” EON or age is corrupted by the substitution of “WORLD.”
“ton” OF-THE is removed and replaced with the word “WITHOUT” - and God help us to know where they get this?
“aionon” EONS(ages) is admittedly understood as limited in duration, but to hide this, and preserve the “eternity” of eon, they change and replace it with “END”, also disregarding its plurality. Now, how can you have an Eon be forever or an “ever,” and then make it an “end?”

A good translation avoids this type of misinformation. The possible end of the earth is not the subject of the Greek text! There is only ONE age seen here as very important to God’s glory, in us, in Christ. However, the popular English and traditional Latin translations create an erroneous gloss that portrays the world as having no end.
What of the unforgiveable sin? Is there such a thing as an unforgiveable sin? Is there such a thing as an unforgiving God? If so, how do we justify Christ praying to God for their forgiveness after He damned them forever? Again, in this passage the text is mistranslated to promote eternal judgment. Such attempts to support this hellish doctrine always lead to contradiction. To resolve the above contradiction of Christ forever damning the blasphemer and alternately praying for His Father to forgive them, we must correct the translation of the word “world.”
“Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy [against] the [Holy] Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world [? Age?, eon?, ever?, forever?], neither in the [world] to come” (Matt. 12:31-32).
”Then said Jesus, Father, forgive them [these same blasphemers] for they know not what they do. And they parted his raiment, and cast lots” (Lk. 23:34).
The passage to study is “oute en touto to aioni oute en to mellonti” which reads properly “neither in this THE eon (age) nor in the ONE-IMPENDING.” The word that makes the difference between a world and an age is “aioni.” The translators have hidden the meaning of an eon or age-period by using “world” as an equivalent, because to use “ever,” “forever,” and “eternal,” as they would translate it in other passages, would not make sense. Consequently, by not wanting to use the proper meaning of “age” the translators promote the erroneous understanding that the blasphemer cannot be forgiven in this world or in the afterlife to come. This of course leads to the grave misunderstanding that these souls are eternally doomed.
The above study demonstrates that the blasphemy passages must be understood according to Greek word meanings and not with English suppositions. The proper meaning is revealed when the word “world” is replaced with the word “age.” Here Christ tells the Jews that their blasphemy against the Holy Spirit will not be forgiven in “this AGE,” the age they were living in) nor in the “impending age,” the time-period to follow. The impending age (dispensation) that was to follow is that short period between the crucifixion and the time of Pentecost. Eons can be understood, in context, as short time-periods as demonstrated in this passage. This understanding of EON as a time-period resolves the contradiction. Christ’s prayer can be answered without any possibility of failure. God can now fulfill Christ’s prayer of forgiveness by lifting His prohibition in the age following Pentecost. Anyone in this age can seek forgiveness. This includes these particular blasphemers.
What does this all have to do with damnable heresies? It shows that translations can be in error and that a false interpretation can come from false translations: False interpretations lead to FALSE doctrines; false doctrines lead to false traditions: “Thy shalt not suffer a witch to live” (Ex. 22:18) – hence, the horrible consequences of the Salem witch trials. Now, let us not overlook that Easter replaces the Passover in Acts 12:4, where, consequently, Ishtar’s Egg supplements the un-leaven bread, and children care more for fuzzy bunny rabbits than the Lamb of God.
The Greek word for “damnable” is actually the word for “destructive.” It has been made to denote the horrible teaching that God eternally damns people. The passage is wrongly used as supporting God will annihilate their souls or torture them forever in a non-Biblical Hell. The damning heresy is a teaching contrary to the saving nature of God and His promise of the ultimate “restitution of all [things].” It is a damning doctrine where God restores a limited portion of His creation by changing Acts 3:20-21 to read “the restitution of some things.” Of course, this is divisive and is a major cause of division among humanity.
The definition of damnable heresy obviously depends on how one translates the human destiny passages - the ones using the words EON, EONS, and EONIAN. The translators have them all glossed over, redefined, added to, and subtracted from according to traditional orthodox doctrine.
The translation of the word “apoleias” as perdition, destruction, or damnable has caused much confusion. Because of this, most people confuse atonement with personal salvation. This leads to the greatest of all heresies – a limited application of Christ’s atonement.
An accurate and consistent translation of God’s word will correct this error. If not corrected people will continue to misunderstand the principles behind God’s remedial work, called ruination (2 Pet. 3:7), and His purpose in restoring all things. They will be forced to teach the erroneous doctrine of an unforgiving God (2 Thess. 2:3) and thus call the truth of His universal forgiveness a damnable heresy (2 Pet. 2:1).
The literal translation of the words rendered "damnable heresies" is "heresies of destruction," the last word being the same as the one which occurs again at the end of the verse. These heresies change the soul. They bring ruin both to those who are led astray and to the false teachers themselves. The word for "heresy"(hairesin), originally means a "choice," and became the name for a party, sect, or school, as the book of  Acts 5:17, "the sect of the Sadducees”; Acts 15:5," the sect of the Pharisees”; Acts 24:5, and "the sect of the Nazarenes." By a natural transition, it came to be used of the opinions held by a sectarian. The notion of self-will and deliberate separation led to the word being employed generally in a bad sense as in Titus 3:10 “A man that is a heretic.”
A separatist or sectarian, as a rule, holds doctrines that support the belief that God is partial. Heretics may even deny the Lord that bought them. It may be particularly true that this heresy denies that Christ bought everyone “once for all” with a price. It may also limit the extent of God reconciling others, while they are yet sinners. The resulting error has God fail to accomplish His goal whether one holds to strict election or human free choice. The problem in both theologies is a limited application of the atonement. Furthermore, when some do speak of “unlimited atonement” they do so by confusing salvation with atonement, teaching an unlimited “offer” but with a limited application. It is either delayed or postponed by God in His election or disallowed by human choice. The error is in the application factor. The Universalist holds that Christ applied atonement universally to all human beings as well as laid claim to inheriting all Creation. This is Biblical universal atonement also known as the universal reconciliation of all things created by God. The truth is man has no part in deciding what part of creation is to be restored and who is to be saved.
It is important to understand the definition of heresy. For instance, the word for "Master" (kurion) implies that deniers stand to the Lord in the relation of slaves, bondservants or more properly, one who is captive. The Lord had bought them; they were not their own, but his, bought with a price, "not with corruptible things, as silver and gold, but with the precious blood of Christ" (1 Peter 1:18; see also the parallel passage Jude 1:4).
The denial referred to appears to have been doctrinal or practical. Most of the ancient forms of heresy involved some grave error as to the Person of Christ and/or to His work; appearing very early in the Church (see 1 John 2:22, 23), in some cases denying the Godhead, in other cases his humanity, while in others what He actually did – literally “takes away the sin of the world.”
Universalism claims that Orthodoxy has denied Christ did anything in teaching a limited or postponed atonement. Nowhere in the Old Testament does God depend on the choice of the individual in deciding application. It is the High Priest who performs the sacrifice and God who performs the forgiveness of sins – “And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them… for their ignorance” (Num. 15:25). The congregation is “ignorant” and not responsible for the application any more than they are responsible for any error on the part of the High Priest. – “And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with the entire congregation?” (Num. 16:22). They must have asked this because someone was fibbing to them.
No, He will not be wrathful forever. Rather, with the High Priest’s righteous act, God is well pleased with the ignorant congregation – all of humanity; for “even as, through the disobedience of the one man [Adam], the many [all humans] were constituted sinners, thus also, through the obedience of the One [Jesus Christ], the many [all humans] are constituted just” (Rom. 5:19 CLV amplified).
These words plainly assert the universality of the Lord's redemption. He "tasted death for all men" (Hebrews 2:9), even for those false teachers who denied him. The damnable heresy apparently limits the extent of the work of Christ “in us,” by limiting atonement, thus cutting others off in their ignorance. Traditional Orthodoxy supports that Christ’s purchase of humanity is contingent upon something and partial in application because of this something.
      There is good ground in claiming that a damnable heresy is one that has God’s will subject to man or has it partial in redemption. The subjugation of God willing to save all to man’s choice determines God’s failure. Alternately, if Man has God partial in His election He also fails in willing that all should not perish but come to the truth. This is not only contradictory but makes God arbitrary and unreasonable. In either case, there is no real good reason for a limited or truncated atonement. His justice is made more than it should be and His grace less than super abounding with sin prevailing. In the case where man decides, God must be forever disappointed, while in the other God is sadistically pleased – He must be, for He cannot be disappointed with His own determinations!
Obviously, the view of a partial God has led some believers to “boast” about their salvation resulting in Paul’s rebuking them. “It is by grace, through faith, and not of any works.” Both grace and faith are measured gifts given to all men. Therefore, unlike salvation, atonement is not an offer up for grabs, but a propitiated and imputed gift acquired by the sacrifice of our High Priest, Jesus Christ, who, like the High Priest of Old Testament times, applied it to all people. Salvation is our affected awareness of such a wonderful gift, while the atonement is the cause. It is God in us reconciling us while we are sinners – unbelievers. He is the one that awakens us to salvation and not by our works of decision. We awaken to His salvation because He chooses us.
The other gospel that Paul warned about and the “damnable heresy” Peter mentions makes the cause the effect, and the effect the cause. Limiting the atonement is the major woe in saying what is universal is limited, and what is limited is eternal - “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isa 5:20). The good churchmen have God, contrary to His goodness to all (“The LORD is good to all” Ps. 145:9,) only good to some and His mercy over a few. They establish darkness forever where God promised enlightenment - “the light, which enlightens every man that comes into the world” (Jn. 1:9). They have fermented the sweet “well-message” into a bitter taste and turned the Eucharist into vinegar and sop. Frankly, they limit the application of the atonement of Christ, postpone its application, make confession and salvation the obtaining of it rather than the acknowledgment of it, and bring to question God’s restitution of all. They make His will a wish and human will the determiner. They favor the falsity that all Israel will be saved, but not all the Gentiles. They allow the unbelief of man to thwart the law (will) of God and have the sinner reap what another has sown. To them, the sun only shines on a few, while the rain falls on the rest. They have God cut men off forever, making the Harrowing of Hell a mythology. Briefly, Christ’s atonement hangs from the Cross-like Aesop’s grapes, accessible only to the tallest of patrons – “Jacob I loved, Midgets I hated.”
Truly, the damnable heresy is the one that limits Christ as the “shelter of all” and “the heir to all.” The repercussions are horrible and the consequences are evidently seen in the divisiveness within the house of the Lord. The Church today has adopted the seat (rule, doctrine) of Satan, his practices, and much of it is neither hot for the Lord to save all, nor cold in that He saves none. It is lukewarm in its partiality.
The definition of the New Testament atonement is found in the Levite definition of sacrifice. It was defined by God as an effective and symbolic foreshadow or “type” of the final “finished” sacrifice of the Messiah in fulfilling the Law of Moses. In comparison, the goat died for the sins of all the people of Israel, just as Christ died for the sins of all the people of the world. The commonly held definition of the atonement does not fulfill the law!
Salvation in the New Testament is the becoming aware of this imputation. In the Old Testament, it is the individual understanding of what the Priest has done to satisfy the God on behalf of all the people. The Priest obtains the atonement for all the people, whereas believing it brings an awareness or “assurance” of that “exchange of life.” In each case the unawareness or ignorance of it does not necessarily mean the “exchange of life” did not take place. From these verses, we see that a man’s awareness or unawareness makes no difference. Unbelief does not nullify God’s faith (Rom. 3:3), it only forbids the entering in to His rest – having assurance (Heb. 3:18). If anyone is disbelieving, “He is remaining faithful, – He cannot disown Himself” (1 Tim.2:13).
Old Testament typology plainly demonstrates the widespread application of Christ’s atonement upon all people. The Mosaic Law of sacrifice demonstrates this atonement of “SIN” (singular) as an affective and “universally applied” covering, singularly covering all, by having the Priest bring the sacrificial lamb (the SIN offering) to be slain as a “propitiatory shelter” or vicarious sacrifice for the SIN(s) of all the people. This was for “all the house of Israel” (Lev.16:17. 2 Chron. 29:24), which means “everyone” (2 Chron. 30:18). We see that God “IS-WILLING” (thelei) a covering over all adversity by His “sheltering” all the people of Israel (2 Chron. 29:24). Thus, according to the Old Testament definition, atonement is imputed to the corporate body by proxy of a vicarious sacrifice, through the responsibility of the Priest. In this grace-age, the priest is Christ, and “Israel” symbolizes all of humanity, especially those believing (Gal. 3:28-29, 6:16 and 1 Tim. 4:10).
This is truly God’s love: “Not that humanity loves God [and thuis gets atoned for], but that God loves humanity, and dispatches His Son Jesus, the Anointed, as a propitiatory shelter effecting all of humanity’s sins” (1 Jn. 4:10. CLV amplified). Truly, the Lord “hath laid on him the iniquity of us all” (Is. 53:6). Truly, the grace of God is all-inclusive, as He “should be tasting death for the sake of everyone” (Heb. 2:9). Universal atonement is as prominent as the nose on your face.
Discrimination and partiality was nothing new in Paul’s days. Men of all generations have a tendency to build a false view around a God that favors them at the expense of others. This is exclusivism! The Roman Christians were drifting away from the truth “once delivered to the Saints.” Apparently, Paul refreshed the truth that they make no distinction between Jew and Gentile, saint and sinner, with respect to Christ’s Propitiation: “Yet now, apart from law [works and rituals], a righteousness [PROPITIATION] of God is manifest (being attested by the law and the O.T. prophets) [See, Lev.16:17. 2 Chron. 29:24], yet a righteousness of God through Jesus Christ's faith [displayed in His work], into/for all [mankind], and [especially] on all who are believing, for there is no distinction [between “all” mankind, and those especially believing], for all sinned [equally] and are wanting of the glory of God – [thus, all mankind] being justified gratuitously in His grace, through the deliverance, which is in [the Propitiatory work of] Christ Jesus” [Rom. 3:21-24 Emphasis added in brackets].
The mercy and forgiveness of God was in the death of the goat. It gave its life to the people as a whole. This was an “exchange of life,” the very heart of the atonement. The picture is vivid in that the sinful lives of the people had been placed on the goat, and this caused the death of the goat. However, in the death of this goat, the life of the animal was given to the people – free of charge, and free of good works. God then saw Israel, as He now sees all people, as cleansed from sin and as having a new life. Most people are just not aware of it.
Nevertheless, the sacrifice is intended as personal. As individuals personalized this "exchange of life" for themselves, they become aware they are forgiven. The idea of it as “an offer” never crossed Aaron’s mind!
The other aspect of the Day of Atonement sacrifice served to bring into sharper focus the personal forgiveness of sin. The high priest laid his hands upon a second goat, symbolically transferring to it the sins of the people. Then the goat was driven into the wilderness, thus making clear God's intent to remember no more the sins against his people. This illustrated that renewal, or a new beginning (2 Cor. 5:17 - Paul’s “passing of the primitive” and the new creation), was possible, and that the past did not cling to the community or individual anymore. Unlike those who deny the Lord who bought them, and those who deny Christ bought everyone, those who grasped this for themselves were assured of the forgiveness of sins and were brought into a personal relationship with God, and understood the forgiveness of others sins. Surely, this abolishes the judging of others, least the judging return back to the giver.
The age-old question as to whether God has done it with those who do not consent or who disbelieve is answered by St. John for those that question the extent of Christ’s atonement. John declared that Christ “is the propitiatory shelter concerned with our sins, yet not concerned with ours only, but concerned with the whole world also” (1 Jn. 2:2). John just as well have said, without lessening the meaning, that “Christ is the propitiatory ‘shelter’ atoning for all Israelites, who understand (or believe), yet not with these exclusively, but is equally so, the propitiatory ‘shelter’ atoning for the sins of the whole world, and those who do not yet understand or believe.”
Paul also understood this by affirming that God was in Christ conciliating the whole world (all humanity) to Himself, and not just some of the people. We might hear Paul saying, that, if anyone is mindful of Christ, they are aware of this new creation or “exchange of life.” For, “the primitive [Old Man, Adam] is passed by, and that there has become this newness of the man! Yet, all this is solely out of God, Who conciliates all to Himself through Christ, and is giving us the dispensation of the conciliation - that God is in Christ, [as He was in the goat of Moses], conciliating all of humanity to Himself, not reckoning  humanity’s sins to them, and placing in us the word of the conciliation. For the sake of Christ, then, are we ambassadors, as God is entreating all through us. We are beseeching [all] for Christ's sake, ‘Be conciliated to God by awareness of His conciliating us in Christ’ ” (2 Cor. 5:17-20 Paraphrased for clarification).
When did God change the concept in Leviticus of the "exchange of life"? Did God ever say that this was to be turned into an individual atonement contingent upon personal repentance, prayers, and good deeds? Certainly this is never seen in the Written Law and nor is it seen in the New Testament. Repentance, prayers, and good deeds revolve around the issue of salvation, which is different from atonement – the former being a consequence of the latter.
The “many called” means no limitation in God’s will for ALL humans to be CALLED-out by God. Some argue that because “THE” is not prefixed to the word MANY that it implies less than all humankind. Yet, to illustrate less than all chosen Paul uses “few are” chosen. We can say then, that if he wanted to imply a “less than all” calling he could have written, “Few are called, and few are chosen.” However, he did not. Therefore, it can be argued that the writer is referring to all men. We might say, to make a distinction between all and some, “ALL men are called, but all men are not chosen at once.”
All are called in UNBELIEF. The expression “called” is synonymous with Christ’s expression in His promise to “draw” all toward Himself. Few being “chosen” is an apparent limitation of how many are awakening to the drawing of Christ and this depends on who God awakens and at what time He wakes them. The “chosen” may also be in unbelief, but they might be considering the message – they are hearing the preacher, but are falling short of believing.
Nevertheless, the chosen may quickly “stumble” upon this salvation or they may not - “I am enduring all because of those who are chosen, that they also may be happening upon the salvation, which is in Christ Jesus with age-lasting glory” (2 Tim. 2:10).
Webster’s Dictionary defines the words “election” and “elect” and specifies that election does not necessarily mean “installation.” Webster makes a distinction between election and installation. The above verse does not say they ARE TO BE chosen. It says in the present tense that they are chosen. Alternately, the chosen are not said to have salvation, but that they MAY BE HAPPENING UPON it (future tense). In other words, someone that is “chosen” does NOT necessarily mean saved. The chosen has to “happen upon the salvation.” Being-saved and assured of the forgiveness of sins means being “installed” into enjoying the “exchanged of life” given freely by God through the death of the sacrificial goat. The concept of “called” is synonymous with “sheltered.” All Israelites were “sheltered” or atoned for, but not all enjoyed the installation of God’s “exchange of life.”
Within the Old Testament concept and definition of “the Chosen,” is the limitation that it was for the people of Israel. Therefore, ALL Israel was called, or “sheltered,” but not all were “chosen” or aware of the implications, and many did not have a personal relationship with Yahweh. Later, in Christ, this calling and choosing would extend to all human beings, throughout all ages, each one awakening in their own season.
Many Israelites were non-believers, but the “unbelief” of an Israelite did not restrict God’s law or will in the application of the atonement. According to the Old Testament the “life” of the sacrificed GOAT (which represents God’s life) was exchanged and imputed into ALL THE PEOPLE, whether the individual believed it or not.
The only difference is the individual’s awareness and acceptance of this imputation and thus the benefits of assurance of the forgiveness of sins. Belief or disbelief does not enter the picture. Belief and unbelief do not alter, change or limit the extent or application of the atonement - “Can the UNBELIEF of man thwart the faithfulness (law) of God?” (Rom. 3:3) – the law is the universal application of the atonement. The answer is no.
   However, “not all the Israelites accepted the good news.” For, Isaiah said, “Lord, who has believed our message?” (Romans 10:16). Nevertheless, the Apostle Paul explains, “If we are faithless, he remains faithful, for he cannot disown himself” (2 Timothy 2:13). This is interesting that if God were to allow faithlessness to persuade Him, He would have to disown Himself! Truly, He will save all Israel. Truly, He will ultimately save all Gentiles. Finally, He will save all of humanity least He disowns Himself.
God is impartial in the LAW of Atonement and He remains “faithful” in His promise to forgive, even though He is selective in who believes and understands, and at what time and in what age they must believe. The Church is contemptuous, in stumbling at this legal definition in having God ration the atonement. This counterfeit has a long history of causing many to stumble and to “depart out of the way.” The error of partiality in the law of atonement suggests the rightness of impartiality and the unlimited effectiveness of the atonement – “For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he [is] the messenger of the LORD of hosts. But, ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant [atonement] of Levi, said the LORD of hosts. Therefore, have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law [partial in the application of atonement]” (Mal. 2:7-9)
This partiality is contemptuous on the part of the Priests by changing God’s justice; His weights, and His measures [Leviticus 19:35 and Deuteronomy 25:13–16, The prophets constantly denounced the use of false measures in later history (see Amos 8:5; Hos. 12:8; Micah 6:10; see also Prov. 11:1; 16:11; 20:10). We must do no injustice in judgment, nor make God do no injustice in judgment. Furthermore, when it comes to the “stranger,” we are to love them equally, and to do unto them, as we would have them do unto us (Lev. 19:18, 34; Matt 7:12; and Luke 6:31). Atonements today have in their bag divers weights, a great and a small; and all that do such things, this unrighteousness, are an abomination unto the LORD thy God (Deut. 25:13-16).
God is the father of all people because He created all people and to say that God favors some over others is profanity. “Have we not all one father? Hath not one God created us? Why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?” (Mal. 2:10).
The changing of the legal definition of the atonement came from the Oral Law and the Jewish traditions. The explanation given by many Jews, and most of Christianity, is the atonement is “acquired” through repentance of personal sins, a life of prayer and, for the Jew, doing mitzvah (good deeds). It has been changed into a “hope” to obtain atonement for our sins. Christians use altar calls to ask God to apply the atonement, and from that point onwards perpetually ask forgiveness to maintain it. The Israelite people had become partial in the law of atonement by limiting its universal application. This was treachery against others and a profane attack against the covenant made to the ancestors. The original covenant was universal and for all the people. Limiting the atonement is contemptuous!
Did God ever sanction these decisions concerning the basic doctrine of atonement or give His stamp of approval on the change from the biblical principle of the "exchange of life"? No. The New Testament teaches that there was one called Jesus, who became the Lord's sacrifice and who alone took our sins from us. In other words, he came to do exactly what is described in the Yom Kippur services in Leviticus, and He either did it or, if we take it as an offer (still future) to be obtained, He did not.
Paul's explanation of atonement is based squarely on what Moses had already taught. He saw the connection between why Christ died and the death of the animal substitute in the Day of Atonement picture - "God made him [Jesus as the Lord's sacrifice], who had no sin to be sin for us, so that in him we would become the righteousness of God" (2 Corinthians 5:21).
The basic question that should confront all of us was whether Paul and thousands of other Jewish people in that day changed the concept of the "exchange of life" in the Hebrew Scriptures. Did the Jewish writers of the New Testament do this? No, they did not! Rather, they continued with the definition in the Hebrew Scriptures. The only difference was that instead of a goat sacrifice and a scapegoat, it was the Messiah himself. He (1) died as the substitute by taking our sins upon himself, (2) in his death He imputed into us all a new life, whether we are aware of it or not, and (3) did take away our sins from us so that we never have to be charged with them again.
The New Testament difference is the same as the Old Testament – you are either aware of it or you are not. This awareness or enlightenment “the knowledge of it” determines whether you are being-saved and “enjoying the new exchanged life” or being ruined for a lack of knowledge. Christians can be ruined (destroyed) for a lack of this knowledge! God is willing all men to come into this knowledge of the truth. The Church seems to be repeating Israel’s sin, willing most not to.
The atonement is one by which we can know that our sins “have been” forgiven (past tense) and not “will be” or “can be.” The atonement is past tense and not an on-going perpetual offer with a postponed application. It is a past tense redemption by which we may happen upon a knowledge of it and have an assurance that the SIN of the world is forgiven. The Apostle Paul said that any other gospel other than this is that “other gospel” we must avoid.
This is the decision we must make. Which of the TWO atonement doctrines is the “damnable heresy”? There is the well-message gospel (realization) that it is already universally imputed to the entire human race and there is the other gospel that teaches a limited and postponed application. Which one do you think is the true law “will” of God? Remember too that people can and will be forgiven for holding to this damnable heresy because it is the heresy that is “damnable” (to be condemned) and not its mistaken believers.