Some people quote the biblical phrase, “every knee shall bow” to Jesus Christ at the end to prove their belief that all will be saved. Paul used this phrase twice in Romans 14:11 and in Philippians 2:10-11. He quoted this phrase from Isaiah 45:23. Using these as proof texts, some people are very sure that all will be saved. Theologians call this view as universalism or universal salvation.

Now, if that were true that all will be saved, then that would really be great! I’m all for that. After all, God is not willing that any should perish but that all should come to repentance (2 Pet. 3:9). It surely would be nice to see that all indeed are going be saved without exception. But I have my reservations about it.

Christ is Victorious King to Come!

You see, when Jesus Christ first came, he came as a meek lamb that allowed himself to be humiliated, tortured, crucified and then he died a horrible death. But as pictured in Scripture, when Jesus Christ returns, he will come back as a triumphant King of Kings and Lord of Lords (Rev. 17:14, 19:16). He will return as a triumphant “Lion of the tribe of Judah” (Rev. 5:5). All kings and lords will kneel and bow down to him whether they like it or not. The picture that is being portrayed here is similar to that of a victorious king who has conquered kings and kingdoms. All the conquered and defeated kings are to acknowledge and kneel down before the victorious king or else face death or their legs broken. This is the picture that is being portrayed in the verses quoted by Paul from the book of Isaiah. It is the same picture of a conquering and victorious King of Kings and Lord of Lords in the book of Revelation.

I like the way “Got Questions” explained this very issue and it’s good to read the whole article. But let me just quote an excerpt from this article: “Every knee will bow and every tongue will confess that Jesus Christ is Lord to the glory of God the Father. Those who have responded to the gospel with faith and repentance will do so gladly and willingly. Those who have hardened their hearts to the call of the gospel will do so with great fear and trembling.”

Every knee shall bow indeed and every tongue will surely confess. Some will do so glady and willingly while some will resist and do it grudgingly. But just the same, whether one likes it or not, all shall bow their knee before the mighty King when he returns and acknowledge him!

All Have Been Justified, Reconciled

Let me just add one more thought though. In an objective sense, we have actually been “saved” already by our Lord Jesus Christ. Yes, right now! And yes, that’s for everybody, for everyone, for all! Our Lord Jesus Christ has already justified all of humanity without our consent! While we were still sinners, he already died for us without asking for our permission (Romans 5:8)! Through Christ’s finished work, all of us have been made clean and righteous in God’s sight. He has already reconciled us back to God. We have already been “saved” in this sense, objectively speaking.

But in a personal, subjective sense, the Holy Spirit has continued to work in each one of us to transform us to become like Christ (Rom. 12:1-2, Gal. 4:19). Jesus sent the Holy Spirit as “another Paraclete” to help us in our Christian journey. We have been given this gift of being able to participate, conform and be transformed by the Holy Spirit! We can either grieve the Holy Spirit (Eph. 4:30) or we can joyfully accept and participate as he transforms us to become like Christ each and every day of our lives. Christ has already reconciled us back to God. Therefore, let us all be reconciled back to him (2 Cor. 5:18-20)!

For Further Study:

• Will All Be Saved?
• Can People Get Out of Hell?

Photo credit: From Google photos. This photo is about a Thai woman forced to bow before the picture of the late king for allegedly insulting the king.

When the word, “law” is mentioned in the Bible, some people assume it is always referring to the ten commandments. But is this really so? Let’s find out what the Bible itself reveals when it uses the word, “law.”

During the time of Christ, there was only the Old Testament part of the Bible. There was no New Testament part of the Bible as yet. Back then, that was the Bible, the Bible of the Jews.  And it is interesting to note how Jesus Christ subdivided the three main parts of their Bible, the Old Testament, namely: 1) the law of Moses, 2) the prophets and, 3) the psalms (Luke 24:44).

Here we find Jesus mentioned first “the law of Moses.” This refers to the first five books namely: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. The Jews call this as the “Torah” (Hebrew word for “law”). It is also referred to as the Pentateuch (Greek for the “five books”). Some people take offense when the term “law of Moses” is used thinking it is derogatory because they claim that it is “God’s law” and not Moses’ law. But that’s how Jesus and others called it in the Bible. It’s not something derogatory. The Jews simply called these first five books as the “law” or the Torah.

Now, within this “law of Moses,” within this first five books, we find the 10 commandments and various kinds of laws, instructions, specifications, reminders, statutes and judgments. For example, there is a “law of the burnt offering” (Lev. 6:9), the “law on the grain offering (Lev. 6:14), the “law of the Nazirite (Num. 6:13) just to randomly name a few. There are many more other laws mentioned within the “law of Moses.” The point is, when we read the word “law” in the Bible, let us not assume that it is always referring to the ten commandments. It can also refer to the first five books or maybe something else other than the ten commandments.

It would be good to also notice how Jesus used the word “law” in John 10:34:  “Jesus answered them, ‘Is it not written in your Law, ‘I have said you are gods’?” Did you notice that? When Jesus quoted Psalm 82:6, he referred to it as part of their “law.” In other words, the word “law” can also refer to a part of the Old Testament (in this case, Psalms) or it can refer as well to the whole Old Testament. That seems to me is the implication of what Jesus was saying. 

From all these, we have learned that the word, “law” does not always refer only to the ten commandments. It can also refer to something broader in scope or maybe something else in the Bible as well. Therefore it is always good to check the context of the passage where we find the word, “law” so we would not be guilty of proof texting without realizing it. We also have to remember that words derive its meaning depending on how it is used in a particular context.

Now, how about Galatians 3:17? What law was it that Paul was referring to that was added to the covenant 430 years later after God made a promise to Abraham (Gal. 3:19)? What do you think?

Well, some would argue that it was only the ritual laws that were added. But one thing is quite clear: at Mt. Sinai, God gave the ten commandments to Moses and the Israelites (Exodus 19-20). This was after the Abrahamic covenant. Paul in Galatians 3:10 quoted the Book of the Law (specifically, Deut. 27:26). This gives us some clue and context as to what law was being referred to in Galatians 3. So, what do you think?

Whatever “law” you think it is, Paul’s point in Galatians was that the observance of the law (whatever law it might happen to be) could not make anyone righteous (justified) in God’s sight but it is only through the faith of Jesus Christ (Gal. 2:16). That’s the main point of Paul’s letter to the Galatians. The law that was added was a temporary tutor until Christ. It’s purpose was to bring people to Christ. After Christ came, believers are to look to the real Master and Teacher and not to the law, the temporary tutor, paidagogos. That’s the point.

Lest I be misunderstood, may I hasten to add that this doesn’t mean that Christians are now “lawless” as some would say. As Paul said, he may not be under the Law of Moses and is free to do as he pleases but he did not forget that he was under the Law of Christ (1 Cor. 9:20-21). Paul ended his letter to the Galatians reminding them to “carry each other’s burdens, and in this way you will fulfill the law of Christ” (Galatians 6:2).

Grace teaches a Christian to resist and say, “No!” to sin and ungodliness (Rom. 6:1-2, Titus 2:11-12). Christians understand that the law can be summed up into “loving God and loving neighbor.” Christians are not lawless. That’s all there is to it.

In the New International Version, 1 Corinthians 15:22 says, “For as in Adam all die, so in Christ all will be made alive.” 

Some people interpret this verse to mean that all men will be saved. But is this really what Paul meant in that verse? Let’s find out both the larger context and the immediate context of 1 Corinthians 15:22.

Larger Context: The Resurrection of the Dead in Christ

The overall context and main point of the whole of chapter 15 clearly shows that Paul was talking about the “resurrection of the dead” (verses 12-13). He was addressing the believers in Corinth (verses 1, 17. See also 1 Cor. 1:2). He assured the believers ( those who are “in Christ”) that since Christ was raised from the dead (verses 1-20), they too would be raised from the dead, that is, made alive (verses 21-22). Jesus Christ who is the firstfruits, was the first one to be resurrected, and then Paul said that later on at Christ’s return, those who belong to Christ will also be resurrected. The topic here is specifically about the resurrection of the dead of those who are in Christ (believers).

What is meant by “in Christ”?

It is important to understand how the term “in Christ” is used in 1 Corinthians 15:22. It has a bearing on how this passage should be properly interpreted and understood in relation to its surrounding context.

In Paul’s first letter to the Corinthians, he used the term “in Christ” 11 times. Paul used this term 10 times to refer to the believers in Corinth and once in relation to himself. In this letter, Paul’s focus was specifically on believers and not on all of humanity in general. In fact, in the New International Version of the Bible, the term “in Christ” is used 91 times in the New Testament and it is always used exclusively in reference to believers, to those who are in Christ. It does not refer to all of humanity in general.

Immediate Context: Resurrection of the Dead in Christ

Within the immediate context, we find the term “in Christ” in this pericope:

18 Then those also who have fallen asleep in Christ are lost. 19 If only for this life we have hope in Christ, we are of all people most to be pitied. 20 But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive. 23 But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him. 24 Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power.   (1 Corinthians 15:18-24)

Disregarding how Paul used the term “in Christ”, and interpreting verse 22 as a stand-alone verse without considering its immediate context and larger context has led some to believe that all of humanity will be saved. But that is exactly what proof texting is all about. Paul in that passage was talking about the resurrection of those who were dead in Christ — not all of humanity.

Resurrection of Believers

To be true and faithful to the immediate context of verse 22, the neighboring verses before and after it should be taken into consideration when interpreting this particular verse. Paul was mainly addressing believers in this letter and not the rest of all humanity. That is why in verses 23, only 1) Jesus Christ who is the “firstfruits” and 2) the believers (those who belong to Christ) are mentioned. Paul was talking about the resurrection of those who died in Christ — believers. It does not discuss the fate of the rest of all humanity. Verse 24 goes directly to discuss the coming of the end.

In general then (as per context), all will die in Adam (believers and non-believers) but in particular, all those who are in Christ (all believers) will be resurrected and made alive (verses 21-22). These believers will all be “saved” and have eternal life (verses 50-52). That is how 1 Corinthians 15:22 should be interpreted and understood based on its own immediate context and larger context. The New Living Translation renders it this way:

“Just as everyone dies because we all belong to Adam, everyone who belongs to Christ will be given new life.” (New Living Translation, 1 Corinthians 15:22 )

Some people will argue that Paul really meant that all of humanity will be saved in verse 22. But the larger context of 1 Corinthians 15 and the immediate context of verse 22 limits Paul’s use of the term “in Christ” exclusively for believers only, those who are in Christ.

General Resurrection: All Will be Resurrected

Yes, the Bible does tell us about a general resurrection of all those who died — both righteous and wicked (Acts 24:15, Revelation 20:11-15). This is a resurrection to judgment where everyone will face the judgment seat of Christ. To be “made alive” in 1 Cor. 15:22 simply means to be resurrected back to life as per context. It does not necessarily mean “saved.” In fact, the Bible does indicate that some might be resurrected to “shame and everlasting contempt” (Daniel 12:2. See also John 5:28-29). That does not seem “saved” at all but it would seem to me that they will experience the “second death” (Rev. 20:6, 14; 21:8).

It’s not wrong to hope though that all will be saved. God is not willing that any should perish but that all should come to repentance. May it be so!

The Good News: Those in Christ Made Alive and Saved!

The good news is that whether we realize it or not, whether we are believers or not, we actually belong to Christ already! By becoming one with us and one of us as our substitute and representative, by assuming all of who and what we are in our fallen condition, the Lord Jesus Christ has already healed us, cleansed us and has made us his own! He has already bought us at a price! It is in this general sense (another context), that all of humanity are already “in Christ”. But strictly speaking, as Paul and Peter used this term in the Bible, only those who are believers are “in Christ.”

But here’s the point — here’s the good news! You already belong to Christ! Believe it! It is by God’s grace that you have been saved! Believe it and experience the joy of your salvation!

50 What I am saying, dear brothers and sisters, is that our physical bodies cannot inherit the Kingdom of God. These dying bodies cannot inherit what will last forever. 51 But let me reveal to you a wonderful secret. We will not all die, but we will all be transformed! 52 It will happen in a moment, in the blink of an eye, when the last trumpet is blown. For when the trumpet sounds, those who have died will be raised to live forever. And we who are living will also be transformed. 53 For our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies.

NLT 1 Corinthians 15:50-53

For Further Study:

• Will all be saved?
• Can people get out of hell?
• Do We Teach Universalism?

Now this is of great importance for it is a refusal to allow a dualist basis and thought to determine the meaning of atonement. Incarnation and atonement are thought together for they co-inhere in one another. Incarnation is essentially redemption and redemption is essentially incarnational and ontological. Thus, the over-repeated stress on forensic and judicial issues in the atonement favored by the West is so much foreign to the Nicene theology for the Nicene concept of atoning salvation is at a deeper level.

Now here we have, I think, a fundamental problem of the Western understanding of redemption and let me put it in this way: If you take the Arian line that the Son is external to God and is not internal to the being of God, and that the relation between the Father and the Son is a moral relation, then you also take the Arian notion of redemption, that redemption is external to the being of the Son, between the being of the Son and us, and therefore is expounded only within a moral or a judicial relation. Now that seems to me, extraordinarily, to be, by and large, the main Western account of the atonement. –From the Audio Lectures of Thomas F. Torrance

Photo credit: Google photos