TABLE OF CONTENTS
PART 5
SELECT EXCLUSIVE SINGULARITY OF
THE SEED OF CHRIST
§ Two Mutually Exclusive Opposed Seeds
- Biblical cosmology rests on the conflict of
two hostile, mutually exclusive spiritual seeds vying to inseminate
the natural seed (or “field”) of mankind (Mt. 13:24-30,36-43;
I Jn. 3:10). Only one of those spiritual seeds is of
Christ. (Gen. 3:15; Mt. 13:38; 15:13; Jn.
8:43-47; Gal. 3:16,29; 4:29). (The
two spiritual seeds remain mutually exclusively identified
throughout scripture and never merge into one universal seed of
Christ. In the Universalist cosmos, there is no explanation for two
seeds. All mankind should be of one and the same spiritual seed
eligible to conversion.)
- The two spiritual seeds are also
identified separately and independently as two roots (cf. Is.
11:10; Rev. 5:5; 22:16 with Is. 14:29), only one
of which is identified as righteous (Pr.
12:3,12)—oppositely to and independently of the root of the wicked
(Is. 5:24; Am. 2:9; Mal. 4:1). (No biblical mechanism or type exists
where two opposed roots merge into one universal root.)
- As a “field” under the law of sin and
death (Mt. 13:38; Rom. 5:12) all natural seed of
men begin their accountable life subject to condemnation as sons
of disobedience and children of wrath (Jn. 3:18,36; Eph.
2:1-3; Col. 3:6) prior to and outside of spiritual seeding
by the Lord or satan. But that natural field shares the final
destiny of the prevailing spirit seed that secures it to its
harvest (Mt. 13:30). (The
two spiritual seeds on the one natural field are shown to have
opposing destinies, thus are not inter-convertible or later
mergeable.)
- Salvation
issues as a transference of “lost” members of the seed of the
woman (a.k.a. “lost sheep”) destined to life (light) out from
under the domain of the serpent and from among his seed (a.k.a.
“goats”) which are destined to vanquished annihilation in death
(darkness) (Mt. 10:6; 15:24; 25:32-33; Lk. 15:4-32;
19:10; Ac. 26:18; Col. 1:13; I Pt. 2:9→25);
wherein lost sheep of the woman remain distinct in divine
purpose from the goat seed of the serpent. (No
evidence exists by Old Testament sacrificial type, prophetic type
or New Testament apostolic instruction for the anti-natural
mergence or “cross breeding” of sheep and goat seeds as if into
one universal seed. The DNA of the seeds is and remains forever
mutually exclusive by nature.)
- The judicially decreed enmity between the
holy woman seed and satanic serpent seed (Gen. 3:15) is never
judicially revoked throughout all scripture but only
repeatedly reinforced (Ps. 74:14; 91:13; Is. 27:1; Lk.10:19;
Rom.16:20; Rev. 20:2,10), continuing even into the
new heavens and earth (Is. 65:25). (Universalism
is not possible without such a judicial revocation, and no such
revocation can be posited without violating the prohibition of
Rev. 22:18.)
- The woman’s seed of inheritance through
Abraham and through Christ is one seed distinguished from and excluding
any and all other seeds. (Rom. 4:16-18; 9:8; Gal.
3:7-9,16,19,26→29; 4:22-23→28-31; Eph. 2:12; Heb. 2:16; 6:12-19; 9:15;
11:8-12,18; Jas. 2:5; I Pt. 1:4) in which “all Israel”
will know the Lord (Heb. 8:10-12). (Thus the seed of inheritance through Abraham and Christ is not a
universal seed. The “many nations” Abraham was promised to father
are yet all of one exclusive seed separated from the remaining “many
nations” of the goat population. The “many nations” and “all
nations” of Abrahamic descent or blessing do not constitute a
statement of Universalist redemption and conversion of the dead
serpent seed of all nations from out of the Lake of Fire into the
living seed of Abraham. Please review PART
3 § Salvation Established Only by Sovereign Unilateral Covenant,
Point 38.)
- The changelessness of God respecting His
Abrahamic covenant prevents Him from completely consuming /
obliterating the terrestrial people and seed of Israel. (Mal.
3:6 →
16-18; →
Rom. 3:3-4→4:16→11:1-5→28-29;
Heb. 6:13-14→17-18). (God’s
changelessness
as posited by Malachi has nothing biblically to do with reversing
the extinguishment of all the dead condemned to the Lake of Fire who
never were of the spiritual covenantal promise (Rom. 9:6-7) and who
are no longer of nor are carriers of any further reproductive human
seed. Such a reversal would in fact indicate God to be changeable.
Please review PART 3 § Salvation Established Only by
Sovereign Unilateral Covenant.)
§
The Select, Exclusively Defined Seed of the Father
- All effectual salvation occurs only as a
unique exclusive and selective “word-seed” identity planting by
the Father into the ground of the embodied human heart (Mt.
15:13; Jas. 1:21), coming to birth (or harvest) as a new
spiritual creation under endurance testing inside of mortal life
conditions (Mt. 13:18-23, 37-39; I Pt. 1:23; I Jn.
3:9). All spirit rebirth takes place only within context of original
living flesh conception/birth (Jn. 3:5-8), the product of rich
intricate processes that occur under environmental conditions
carefully and thoroughly spelled out in the above scriptures. (Just as life is found only on earth, but not
on Mercury, neither can it be found in the waterless fiery caverns of
hell and the Lake of Fire inhabited by disembodied souls and
resurrectional death bodies (Mt. 13:42). None of the scripturally
described, living, terrestrial planting conditions exists there by
which a seed of salvation may be birthed or harvested into a new
creation. There is no more earth in which to plant, and all subsequent
conditions of proving for deeds of the natural body unto adjudication
are not replicable. For Universalism to be true, earthenware flesh for
a new Father planting would have to exist in hell by which new testing
could occur unto further adjudication. The idea that salvation is
driven by a mere human decision that by the tortures of hell can be
forcibly eeked out of billions of damned souls where they couldn’t be
successfully “persuaded” of it under mortal conditions demonstrates a
complete ignorance of the indispensable terrestrial spirit-seed
planting and harvesting nature of salvation.)
- All salvation unto birth and harvest occurs
only for, upon and in terms of a delimited holy remnant spiritual
seed (Is. 6:13; 11:1; 43:4; 46:3-4; Rom. 9:29; 11:4;
I Pt. 1:1-3,23; 2:9) by holy sovereign will (Mt.
15:13; Jn. 1:13; 5:21; Rom. 8:7; 11:5; Jas.
1:13; I Pt. 1:3), exclusively of a permanently designated
satanic seed (Mt. 13:38), while no remnant is left to
the wicked (Jer. 11:22-23). (Thus
salvation only occurs in the terrestrially living, and only in a
surviving number, from which all the wicked are excluded.)
- The fire of damnation is the receptor for
the deed-harvest of an evil seed
opposed to the deed-harvest of
saving age-enduring life (Mt. 3:10,12; 7:19; 13:40-42,50; Lk.
3:9; Jn. 15:6; Heb. 6:8 (see also Gal.
6:8)). Similarly, the grapes of wrath are oppositely harvested to
the good harvest of the son of man (Rev. 14:14-20).
(No conditions exist
in hell for harvesting anything, much less converting a burning evil
harvest seed into a harvest seed of age-enduring life. The
terrestrial nature of all the prophetic types and shadows of
salvation forbid contemplation of salvation “harvest” from the
netherworld where no such terrestrial harvesting conditions exist.)
- The status of spiritual new birthright may
be deemed “illegitimate” in view of failed endurance and can be
“sold away” beyond possibility of recovery by repentance. (Heb.
12:8, 16-17(Gen. 27:37)). (That
a lost spirit birthright is unrecoverable disproves the possibility
of universal reconciliation.)
- That which is not of the Father’s planting
(the wicked) is considered permanently uprooted (Mt.
15:13→ Job
18:16-17; Ps. 9:6; Ezk. 17:9; Mal. 4:1; Mt.
3:10 / Lk. 3:9; (Mk. 11:14→20); Jude 12.) (Compare also
with Pr. 2:22; Is. 5:24; Am. 2:9). (Permanence of uprooting defies any contemplation of replanting,
thus of any concept of total restoration.)
§
Salvation Belongs Only to a Delimited Believing and Intra-Loving
Sheepfold
- Biblical salvation delineates an identity
separation between a named redeemed elect sheepfold belonging to the
Lamb / Shepherd and all others (thieves, robbers, strangers, wolves,
goats) (Ps. 23; 78:52; 79:13; 95:7; Ps. 100:3;
119:76; Jer. 23:1; 50:6; Ezk.34:11-16; Mic.
2:12; Mt. 9:36; 10:16; 18:12-13; 26:31; Lk. 12:32;
15:4-7; Jn. 10:1-5,7-11, 14-16, 26-28; 11:51-52; Rom.
8:33→36; I
Pt. 2:25; Rev. 7:17); and all lost sheep are shown to
be redeemed at and by the time of the judgment
(Mt. 25:32-34; Jn. 10:27-28). (There
is no explanation in the Universalist construct for a specially
elected, named sheepfold identified apart from all others. Above
all, no sheep ever go to or are found in the Lake of Fire
nor therefore can be created by some mystical transmutation out of
goats as a result of “doing time” burning in the Lake of Fire. No
concept of spiritual DNA “cross-breeding” between or “conversion”
of goats to sheep occurs anywhere in scripture, nor can it in
order to meet the definition of “holy.”)
- Jesus defines “all” who are to come to
(effectual enduring) salvation through Him to be a specified
subset of all classes of men (Jews and Gentiles) exceptionally
given to Him by the Father from out of the larger world ((Jn.
12:20-21→32;
10:16 (Gentiles))→→Jn.
6:35-40; 10:26-29; 17:2,6,9,11-12,14,16,24; see also Gal.
5:24). (In the Universalist
construct, no rational explanation exists for exceptionality and
particularity in salvation by divine intent. And that Jesus
further uses the word “all” to define a subset of men with
respect to His salvation totally defeats the non-exceptional
Universalist interpretation of the word “all” in that regard
anywhere else.)
- God’s love for the world (Jn. 3:16)
is sub-defined as a separated unified love only within the
believing brotherhood (Jn. 14:21,23;15:10,12-13;17:8,11,20-21→23(10:26),
22-23,25-26; I Jn. 2:9-11;
3:10-11,14,16-19;4:7-12,16-21;5;2-3; Col. 1:4; Phile.
5). (For Universalism to be
true, there can be no distinction or discrimination between God’s
love for believers and non-believers or between believers and
non-believers. He and they must love all men equally
indiscriminately. The discriminatory love of God upon a select body
from within the world utterly contradicts and disproves the humanist
Universalist belief that God loves all men equally.)
§
Salvation Belongs Only to a Delimited Sainthood
- The objects of salvation are identified as
“saints” (i.e., the sanctified), called separately from, in contrast
to and/or in opposition against the rest of the world (Ps.
16:3-4; 34:9,15→16;
(149:4-9); Dan. 7:17-18→21-22,25-27; Ac. 9:13,32,41; 26:10;
Rom. 1:7; 8:27; 12:13;1 5:25-26→31; I Cor. 1:2; 6:1-2; 14:33;
16:1,15; II Cor. 1:1;8:4; 9:1,12; 13:13; Eph.
1:1,15,18; 2:19; 3:8,18; 4:12; 5:3; 6:18; Php. 1:1; 4:22; Col.
1:2,4,12,26; I Th. 3:13(→Jude
3,14-15; Rev. 19:14-15); II Th. 1:10; I Tim.
5:10; Phile. 5,7; Heb. 2:11; 6:10; 13:24; I Pt.
1:2; Rev. 5:8; 8:3-4; 11:18; 13:7,10; 14:12; 16:6; 17:6;
18:20,24; 19:8; 20:9). (The
identification of the saved as “saints” throughout biblical history
forward into the heavenly dimensions of the New Jerusalem in
contrast and opposition to the rest of mankind defeats any
conception of universal salvation. “Universal sainthood” is an
oxymoron.)
- The apostolic letters are written only
to and for the saints as a closed audience who are the
objects of their teachings on elective salvation, sonship and
qualified / conditional age-enduring inheritance (I Cor.
2:6-7,10,12-13 → Eph. 1; Col. 1:12; Heb.
9:15). They are not written to or for the outer world as if the
world were to be included as the objects of their teachings on
elective salvation, sonship and age-enduring inheritance. (I
Cor. 2:14). (Therefore
the objects of these salvific teachings cannot be expanded to
include the world, and the word “all” in reference to these
teachings is automatically delimited to the sainthood from
the beginnings of the letters.)
- The elect of God brought to glorification
for whom the Spirit intercedes are comprised only of the saints (Rom
8:27-28→29-39) who have met the conditions of
heirship (Rom. 8:17). (Therefore
the promises of Romans 8 do not have universal application to all
men.)
- Without effectual sanctification
predicated upon terrestrial pursuit, no one can see the Lord (Heb.
12:14). (No terrestrial
pursuit of holiness by the soul is possible in hell or the Lake of
Fire and no other possible such “pursuit” is postulated,
eliminating the possibility of the damned to ever see God.)
§
Salvation is Identified Only within a Restricted Kingdom
- Salvation equates to entrance into the
kingdom of God (Mt. 19:24-26; also Mk. 10:25-27; Lk.
18:25-27) contingent upon established righteousness (Mt.
5:20) and fruitfulness (Mt. 7:16-20; Tit. 3:14) in
the doing of the will of God in this life (Mt. 7:21),
oppositely to being cut down and burned as a tree (Mt. 7:19;
Lk. 3:9; 13:7,9) wherein said fruitlessness is terminally
cursed (Mk. 11:13-14, 20-21). (All
the terrestrial contingencies that sub-define and qualify entrance
into the kingdom of God demonstrate that God’s kingdom is not a
Universalist kingdom of salvation, but instead defeat any concept of
universal reconciliation from out of the Lake of Fire after the
final judgment. Further,
being cut down and burned does not establish salvation righteousness
or fruitfulness or the will of God, and the conditions of hell
prohibit the capacity to exercise the will of God.)
- The kingdom of God can only be entered
with the heart of a child (Mt. 18:3; Mk. 10:15; Lk.
18:17). (What is there
about the hideous tortures and terrors of the Lake of Fire that is
capable of fostering a heart of childlikeness in a damned soul?)
- The teachings and parables of the Kingdom
all delineate between the saved within the Kingdom of God and the
damned left open-endedly outside the Kingdom to burn and weep ((Mt.
8:11-12; 13:24(→30,40-43), 47-50; 18:23→34; 21:(30-31with 7:21), 43; 22:2→7→11-13;
23:13; 25:(1→14→30),(34→41→46);
Lk. 9:62; 10:10-12; 13:28-29; 19:11-12→27; Jn. 3:3,5; I Cor.
6:9-10; Gal. 5:21; Eph. 5:5; II Th. 1:5-10)
→ (Rev. 21:8→22:14-15)). (Therefore
the kingdom of God is not defined by its capacity for universally
effectual salvation. It does not close the enmity continuum with the
netherworld domain.)
- Kingdom salvation functions as a
two-tiered indiscriminate
collecting and discriminatory
sifting process wherein multitudes who believe within the
universal provisional call and collection phase are ultimately
sifted out and terminally rejected for failing the proving phase
of enduring effectuality (Mt. 13:47-50). (In the
Universalist construct, the parable of the net as written has no
meaning and the construct otherwise offers no foundation for
challenging the terminal end assigned to the “bad fish” of the
parable. There is no basis in the parable to claim that all the
castaway fish can or will somehow be regathered enduringly back
into the net.)
- Kingdom redemption occurs in principle of
the “whole field” of the world while in effect only upon its
select “hidden treasure” in the saints (Mt.
13:44). (The parable of the
hidden treasure affirms the provisional vs. effectual dimensions
of salvation. There is no basis for claiming that the whole field
becomes the treasure as a Universalist construct would require.
That is to rewrite the parable.)
- Salvation of the rich into the kingdom of
God is an exceptional possibility only (Mt. 19:23-26; Mk.
10:24-27; Lk. 18:24-25), exemplified by the unexceptional
rich man in hell who was not saved into the kingdom (Lk.
16:22-31). (That salvation of
the rich is only an exceptional possibility, and can only occur
preventatively of the final judgment denies that the kingdom is
universally saving.)
- Salvation into the kingdom of God is an
exclusive inheritance (Mt. 19:29; 25:34; Ac. 20:32;
26:18; Rom. 9:6-8; I Cor. 15:50; Gal. 3:18;
Eph. 1:11,14; Col. 1:12; 3:24; Tit. 3:7; Heb.
1:14; 9:15; I Pt. 1:4; 3:9; Rev. 21:7) pitted
against the damned (Mt. 25:41,46; II Th. 1:5-10; Heb.
11:7; Rev. 21:8) wherein the wicked have no part (I Cor.
6:9-10; Gal. 5:21; Eph. 5:5;
Heb. 12:17). (Inheritance
is a one-time permanent award. That salvation is defined in terms of
a selective inheritance precludes the possibility of its effectual
universality. If salvation were universal it would not be by
qualified inheritance described against the damned who have no
inheritance.)
- The kingdom of God will universally vanquish
all other kingdoms ((Ps. 145:13→20;
Is. 60:12; Dan 2:44-45; 7:9-14,17-18,21-27; Ob.
21; I Cor. 15:24) → Rev. 11:15; 12:10). (Therefore
the universality of the authority of the kingdom of God is not defined
by its saving capacity. It is not a kingdom of universal salvation
that closes the enmity continuum with the netherworld, but rather is
established on enforcing that universal open continuum. Please see
further PART 9 § The Nature of
Restoration Age Lordship and Worship.)
- The kingdom of God is established upon the
overthrow of satan and his angels who are overcome by the believers (Rev.
12:10-11) wherein believers maintain a sustained attitude of
uncompromising enmity toward satan and his minions (e.g., Rev.
11:5). (Thus the kingdom and
its believers are anti-reconciliatory toward satan and his hosts. No
reconciliation is postulated or envisioned, and the proposition of
universal reconciliation with satan and his hosts is revealed to be a
doctrine of spiritual treason amid this age of spiritual
warfare. (Please see further PART
8 § The
Anti-Reconciliatory Terminality of Divine Wrath, Point 174).)
§
Salvation and the Consummation of the Ages
- The consummation of the ages has already
come (I Cor. 10:11; Heb. 9:26). (The
consummation of the ages therefore does not indicate a future
universal reconciliation of the domain of the Lake of Fire with the
domains of heaven and earth.)
- Christ has already appeared once at the
“end (consummation) of the ages” to put away sin (Heb.
9:26). (Therefore the “end
of the ages” does not refer to a future cessation of ages to come
(i.e., a cessation of time itself), nor therefore an eventual
cessation of the Lake of Fire.)
- The fall of the rebellious in the
wilderness is offered by way of example as a type of final
expectation for the rebellious of the present age relative to the
consummation of the ages (I Cor. 10:1). (This means that annihilation, not
universal reconciliation is the consummational expectation of the
rebellious. In making a point regarding consummational
cosmological purpose relative to the rebellious, had Paul believed
and taught universal reconciliation, it would have been mandatory
here that he explain how universal reconciliation, being the
substance of this “consummation of the ages,” would yet prevail in
spite of the fate of the rebellious wilderness people. He
doesn’t.)
