§ Cosmological Domains and Divided Destiny


  1. Since the fall of Lucifer (Ezk. 28:11-19), three cosmological domains—the heavens, the earth and the netherworld—have existed and are seen to exist to the end of the cosmologic Revelation, where the netherworld is finally divided from the other two ((Gen. 1:1 Rev. 20:1; Mt. 25:41); (Rev. 5:1321:18)). (Please see further below § Jesus on the Universal Enmity Continuum, Point 26. Because the scripture canon concludes with unreconciled universal division between the netherworld and the wedded new heaven and earth domains, the burden is upon Universalists to scripturally prove that such reported concluding enmity does not reflect the true final universal conclusion. They must prove, not merely allege, that the final expression of the netherworld (i.e., the Lake of Fire) is by some “transmutative” means to eventually be eliminated unto becoming "wedded" through an equal reconciliation together with the new earth and heaven—without redefining the common meanings of such terms as “annihilation” and “abolition” to mean “reconciliation.”)


6.      The creation, being defined only as the heavens and the earth (Gen. 1:1Mk. 10:6) was made for the direct purpose of displaying God’s glory (Pr. 3:19; Ps. 8:1; Hab. 3:3) and fully expects to find redemption out from sin’s chaos (Rom. 8:19-21). The netherworld, however, was created only in response to and for the express negative purpose of punishing / destroying the angels that rebelled from within the creation (Mt. 25:41). (No statement exists anywhere in scripture to include the netherworld within the embrace of the Creation to the effect that it was created for the same purpose of radiating God’s glory or that it holds any expectation of creational redemption as if to become merged with it. To the contrary, scripture repeatedly states that God receives no salvific praise from the netherworld (Ps. 6:5; 88:10-12; 115:17; Is. 38:18). Thus, asserting equality of netherworld purpose or hope of redemption with that of creation is entirely groundless.)


7.      The filling of creation by God’s fullness, His “all-ness,” His kingdom, His creational authorship and ownership, His salvation and His reconciliation, restoration and summation of “all things” in Christ—are co-equal cosmological concepts specifically identified with respect only to the domains of the body of Christ and the union of heaven and earth (Gen. 1:1; 2:1,4; Ex. 20:11; Dt. 4:32,36; 10:14; 32:1; I Chr. 16:31; 29:11; Neh. 9:6;  Ps. 8:1; 57:5,11; 89:10-11; 96:11; 102:25; 108:5; Pr. 3:19; Is. 42:5; 44:22; 45:12,18; 48:13; 49:13; 51:13,16; 65:17; 66:22; Jer. 10:12; 23:24; 32:17; 51:15; Am. 9:6; Hab. 3:3; Zec. 12:1; Mt. 6:10; 8:11; 16:19; 18:18; 28:18(Jn. 13:3; 16:15; 17:10); Mk. 9:12(Ac. 3:21); Mk. 13:27; Jn. 6:33,51; 17:20-26; Ac. 7:49; I Cor. 15:27-28Eph. 1:10,22-233:154:4-6(Rom. 11:36)Col. 1:16-20; Heb. 1:10; II Pt. 3:13; Rev. 21:1-510,24). (Universalists assert that all scripture statements of God’s reconciling “allness” extend past heaven and earth to eventually embrace all the netherworld’s “purified” damned inhabitants into God’s Eternality by the “end of time”—with zero testimony  to any such effect.  Not a single Universalist “proof text” cites a union to come of the netherworld with heaven and earth. Rather every Universalist proof text of such eventual union is based upon mere inference of netherworld redemption forced upon it. Would the Holy Spirit have left such a massive universal proposition to mere debatable inference??)

8.      Paul’s highest stated passion and most detailed vision of reconciliation is of that between the Jews and Gentiles to form the complete body of Christ and otherwise of the bringing together of everything (only) in heaven and earth (Ac. 13:46-47; 14:27; 15:3; 21:19; 26:16-23; Rom. 1:5,13,16; 2:9-11ff; 3:29-30; 9:23-24; 11:11-33; 15:7-12; Gal. 3:8-9,14; Eph. 2:11-3:12; Col 1:16-20). (Had universal reconciliation embracing the netherworld been Paul’s belief, its cosmological implications would have been so great as to have far outshone any emphasis on the much smaller reconciliation between Gentiles and Jews, requiring far more exposition and defense of it than what he allotted to the Jew-Gentile reconciliation, not just a few scattered debatably defined terms / comments to be deciphered between the lines.)


§ Cosmological Enmity: Holiness vs. Sin, Death & Judgment


  1. Holiness (sovereign separational distinctiveness) is the Self-declared chief attribute of God ((Rev. 4:8 Lev. 11:44-45; 19:2; 20:7,26; 21:8; 22:2,32; Is. 43:3,15; 48:17; Ezk. 20:39-41; 36:22-23; 39:7; Hos. 11:9; Mt. 6:9; I Pt. 1:16) (Ex. 20:3; 34:14; Dt. 4:35,39; 32:39; II Sam. 7:22; I Ki. 8:60; II Ki. 19:15; Neh. 9:6; Ps. 18:31; 86:10; Is. 43:10; 44:6-8; 45:6,14,18,22; 46:9; 64:4; Hos. 13:4; Jl. 2:27; Mk. 12:32; Jn. 5:44; I Cor. 8:4; I Tim. 1:17)). (Contrary to all Universalist and humanist Christian belief, love is not the chief attribute of God, but rather takes its expression only with respect to God’s self-defining sovereign separational distinctiveness. Holiness is the only attribute by which God repetitively identifies Himself (I AM holy); and although He greatly displays and exhorts to love, nowhere does He declare Himself to be love. Therefore ultimate cosmological truth cannot be determined upon a presumption that love is the chief attribute of God by which all cosmological destiny is driven and must be defined.)

  1. Sin is the violation of God’s holiness by creational self-assertion (i.e., by pride, lust and disobedience) (Is. 14:13-14; Ezk. 28:15-17; Rom. 5:14; Jas. 4:17).


  1. From the cosmological Beginning, enmity runs through all three cosmological domains caused by satanic and human sin (((Ezk. 28:2,6-19; Is. 14:12-15); Gen. 2:16-173:515), resulting in creational death (Gen. 2:17; 3:14-19; Rom. 5:12; 6:23a; 8:20-22) and a cosmological Closing judgment (II Pt. 3:7) upon all sin-affected angels (II Pt. 2:4; Jude 6) and men (Heb. 9:27)). (Sin, death and closing judgment, as both the cause and consequence of universal enmity, are of one indivisible nature. This means that the consequential death and judgment due to sin have no self-actualizing reconciliatory power to repair the enmity caused by sin. It specifically means that the judicial death (Lake of Fire) consequent to sin cannot reconcile to God one born as an enemy under that cause and consequence. One’s own death and judgment under enmity cannot transmute to become elements of His reconciliation.  One cannot “pay” for the cause of his own enmity (sin) by suffering the consequences of his enmity (death and judgment).  Enmity’s consequences do not cure enmity’s cause in an enemy (Rom. 5:6-8). Enmity cannot pay for enmity within an enemy. Such a concept directly contradicts the gospel of substitutionary atonement through the sinless holy Christ alone who, never having lived under enmity with God, could alone cure enmity’s cause by enduring its consequences (I Pt. 3:18; Hebrews 4:15 “without sin.” Please see also PART 3 § Salvation Established Only by Sovereign Unilateral Covenant, Point 46.). Yet the doctrine of universal reconciliation finally depends exactly on a philosophy of transmuting enmity’s consequences to become curative of enmity’s cause in those born as enemies. It is therefore a false gospel proposing a false adjunctive means to salvation in addition to the blood of Christ.)      



§ Cosmological Destiny and Divine Judicial Decree


  1. Cosmological destiny is terminally established only by divine judicial decree, declaration and/or oath (Is. 14:24; 46:10; Ps. 110:4; Heb. 6:17-20; 7:17,21; Rev. 21:6). (Cosmological destiny is not established by apostolic commentary (I Cor. 13:12) or by human will and mind (Jn. 1:13; Jas. 1:18; Rom. 8:7) including presumption, speculation upon silence or evaluation upon the nature of God. To validate an assertion of eventual universal reconciliation, Christian Universalists must evidence the divine judicial decree(s) requisite to authoring such reconciliation. They may not appeal to passing apostolic comment or poetic prophetic utterance to establish such a massive cosmological proposition.)


  1. The decrees of the Lord made during the present cosmos will not be altered or pass away due to the introduction of a new cosmos (Mt. 24:35: Mk. 13:31; Lk. 21:33). (Therefore any terminal decrees of vanquished annihilation issued under this cosmos against the netherworld and the wicked will not be altered to provide for their “reconciliation” just by virtue of the creation of a second “all new” cosmos (Rev. 21:5). The “all new” cosmos does not erase the divine decrees of cosmological separations made under the first cosmos. (Please see further below § The Meaning of Death as a Vanquished Enemy, Point 22.))



§ Divine Judicial Decree and the Universal Enmity Continuum


  1. Immediately upon the founding creational enmity event in Eden (Gen. 3:1-6), God judicially declares a universe-wide enmity continuum to be in force, decreeing opposing destinies to opposed mutually exclusive seeds; one, the “seed of the woman” to victorious life, the other, the “seed of the serpent,” to vanquished annihilation under foot in death (Gen. 2:163:15; Ps. 110:1,4Lk. 19:27; Ezk. 28:19; Rev. 12:17) in which those bearing the serpent seed nature will be cast into the deep fire pits of hell from which they can never rise to life (Ps. 140:3(140:10; 36:12)). (See further PART 5 § Two Mutually Exclusive and Opposed Seeds. No subsequent divine judicial declaration or oath exists throughout all scripture reversing or terminating the original universal enmity declaration or the decreed destiny of the serpent or his seed to vanquished annihilation in death and hell. Postulation or quotation of such a judicial decree would have been required of Paul had Paul, the legal expositor of reconciliation, intended to indicate reversal of the Ezekiel 28 and Genesis 3 vanquishment decrees in asserting the final “allness” of God (I Cor. 15:28). The lack of reversal decree disproves the Universalist interpretation of Paul’s comment on the final “allness” of God as evidence of universal reconciliation.)




  1. From the point that scripture first introduces the universal enmity decrees (Ezk. 28:15-19 Gen. 3:15), enmity remains to the end of scripture demonstrably resolved only in part by redemptive reconciliation and in part only by means of anti-reconciliatory terminal vanquishment to annihilation (abolition) (I Cor. 15:25-26; Rev. 22:11,15), affirmed by the conclusive open-ended enmity between the netherworld domain and the united domains of heaven and earth (Rev. 21:18). (To be cosmologically true, Christian Universalism must demonstrate complete closure to the scripture-wide enmity continuum by divine judicial decree somewhere by the end of the scripture mainframe, without dependence upon mere inferences defended only by isolating particular terminologies from within a host of scattered inorganically connected scriptures or by transmutation of common anti-reconciliatory word and concept meanings. No such decree appears anywhere in scripture.) 


  1. Rev. 22:18 forbids adding to the cosmological decrees issued within the Revelation. (Thus it is forbidden to postulate any additional “later” judgment for reversing the Second Death as well as to construe that Paul’s declaration of God’s final “allness” in I Cor. 15:28 envisioned any such reversal beyond the scope of the Book of Revelation. Please see further Point 25 below.)


§ Decreed Vanquishment Is Enmity


  1. Decreed vanquished annihilation (abolition) unto death is an act of enmity toward an enemy, not an act of reconciliation with an enemy, wherein subjection under one’s feet in scripture indicates an enduring place of enmity (Gen. 3:15(Rom. 16:20; I Cor. 15:25-27; Col. 2:15 See II Sam. 22:39 [also Ps. 18:38]; I Ki. 5:3; II Ki. 9:33; Ps. 47:3; 68:30; Is. 26:5-6; 28:3; Lam. 3:34; Mal. 4:3; Lk. 21:24; Heb. 10:29; Rev. 11:2)) while subjection at one’s side indicates an enduring place of fellowship (I Cor. 15:28 (Mt. 22:44; Ac. 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; I Pt. 3:22)). (Therefore the decreed subjecting of Christ’s enemies under His feet in I Cor. 15:25-27 has nothing to do with their saved reconciliation, but rather of enforced anti-reconciliation. Salvation puts only one’s sins under the Lord’s feet (Mic. 7:19) while elevating the saved to sit at His side and become part of His feet (as His body) over His enemies (Eph. 1:22-23; Rev. 3:21). Universal reconciliation cannot be established or defended by transmuting a term of enmity (i.e., “abolished”) to “mean” reconciliation.)


18.  Christ’s vanquishment of rulers and authorities is contrasted to His reconciling of His people to Himself by the cross ((Col. 2:9-1013-15); (I Pt. 3:1822)). (If the vanquishment of rulers and principalities was actually their reconciliation to Christ, this contrast between vanquishment and reconciliation could not exist and has no meaning.) 


19.  Vanquished fallen angels are kept in eternal (Gk. aidios) bonds (Jude 6). (Eternal bonds are permanent. Therefore vanquishment of enemy powers is not and can never produce their reconciling with God.)


20.  From prison at the end of his life, Paul identifies the end state of the wicked as destruction in conjunction with Christ’s subjecting power (Php. 3:18-21) about 12 years after describing God’s final “all-in-allness” by that same subjecting power (I Cor. 15:25-28). (This disproves the Universalist belief that God’s “all-in-allness” through subjection (written circa 52 AD) signifies His final total reconciliation with the wicked. Had universal reconciliation been the meaning of God’s “allness” through subjection to come, Paul could not have later written (circa 64 AD) that the final end of the wicked is destruction via that same subjection process. He would have instead reinforced God’s universally reconciling “allness” as the summum bonum of His subjecting power.)



§ The Meaning of Death as a Vanquished Enemy


  1. Death is a co-equal enemy of Christ with other created powers and beings all of which are sentenced to vanquished abolition under His feet where the fate of one is the fate of all (I Cor. 15:25-26). (This means that the abolition of death does not mean the swallowing up of all Christ’s other enemies to life. They are all abolished.)





22.  The Second Death remains in force while it is simultaneously declared that all things are made new and there is no more death in the New Jerusalem, a state of life awarded only to overcomers (Rev. 20:13-1421:1-56-822:14-15). (Thus the abolition of death as a cessation of anti-energy applies only to the environs of New Jerusalem and her overcomers while death’s abolition as anti-energy refers to its ceaseless consignment to the Lake of Fire. The cessation of death has no application outside the New Jerusalem in any regard to the Second Death. Neither cessation of death’s anti-energy within the Lake of Fire nor cessation of the Lake of Fire appears anywhere. See further PART 9 § The Nature of Restoration Age Lordship and Worship, Point 198.)



§ Jesus on the Universal Enmity Continuum


  1. During His earthly ministry, Jesus reinforces the open-endedness of the universal enmity continuum both retroactively (as the common man already believed) to the Flood, Sodom and satan’s fall (Lk. 17:26-30; Jn. 8:44) as well as forward to the final universal judgment (Mt. 25:41-46; Jn. 5:29). (Jesus therefore left no alternative to His original hearers but to believe the universal enmity continuum was to remain open in perpetuity. Jesus did not teach universal reconciliation either by common understanding or by parable.)


  1. The violent enmitous dividing of His followers from among the rest of mankind is a dedicated intent and purpose of Jesus’ ministry (Mt. 10:34-37). (In the universal reconciliationist construct there is no purpose for Jesus to actively build any enmity between men. Rather, He would only inclusively invite men to the reconciliation table. But He does not. Since Christ intends to create division on earth, no basis exists to believe He aims to establish reconciled union out of the Lake of Fire. Therefore, this intent to create division between the saints and the world witnesses against universal reconciliation as God’s ultimate purpose.)


  1. Jesus declares Himself as the “Beginning and the End” through and upon the Book of Revelation (Rev. 1:8; 22:13). (This indicates that all other biblical truth pertaining to “the end” of the universe and of universal purpose is captured within the borders of that Revelation, and therefore no proposition of the final “allness” of God or “the end” (e.g. Rom. 11:36; I Cor. 15:24,28) can be made beyond or outside the nature of Christ’s cosmological “end” as He presents it in Revelation. In other words, none of Paul's writings may be used to posit a universal reconciliation that Jesus Himself does not posit in the Book of Revelation.)  


  1. In His all-encompassing final Revelation, Jesus decrees that His culminating purpose as the revealed “End” is “done” (finished, Rev. 21:6) upon the unclosed enmity continuum, manifested through a cosmos finally divided over His holiness between the wedded heaven/earth and the unredeemed netherworld domain (Rev. 21:16-8; 22:1113-15)—a decree capped, no less, by a concluding threat of destructive enmity (Rev. 22:18-19), thus reinforcing His original enmity decrees from the cosmological Beginning (Ezk. 28:15-19 Gen. 3:15). And what Jesus leaves open, no man can shut (Is. 22:22; Rev. 3:7). (Thus universal reconciliation of the divided cosmological domains is a divine impossibility in the face of conclusive divine end-to-end decree. No artifice of niggling human interpretation of singular words or terminologies or concepts from within the body of the scriptures otherwise can close off that duo-terminally declared cosmological division. All such artifice is a frontal contradiction of the decree of Christ Himself.)


27.  The wounds of the Lamb of God remain forever visible in His glorified body (Rev. 5:6,9,12) as an unending reminder of the universal enmity responsible for His death. (Unless Universalists are prepared to claim that the glorified body of the Lamb of God will itself also eventually be replaced by a woundless new body in the alleged “all in all” eternal phase of existence to follow the alleged cessation of the “ages to the ages,” the unending eternal reminder of the universal enmity responsible for His wounds defeats all human demand for a final universal closure to the enmity continuum based in the Lamb’s declaration that He “makes all things new.” Those wounds will never go away but will always attest, as will the Lord’s military nature, to the fundamental enmity with all that ever has violated His holiness. (Please see further PART 9 § The Nature of Restoration Age Lordship and Worship, Point 189, rebuttal note.))



§ The Universal Bar of Adjudication

(verse references in blue, going forward, pertain specifically to deeds done in the earthly body)


  1. Certification of opposed seed destinies stemming from the original universal enmity decree (Gen. 3:15 (Point 14 above.)) is terminally established by resurrectional summons to adjudication before a single conclusive universal bar of justice at the close of the present cosmos (Mt. 25:31-46 Heb. 9:27Rev. 20:11-15). (No judicial decree exists either at the universal judgment (Great White Throne) to limit the duration of the Second Death / Lake of Fire, or past the judgment to commute or reverse the Second Death sentence. And no subsequent bar exists to re-hear and to reverse either the individual judgment of anyone certified by resurrection unto annihilation or to reverse the originating enmity decrees against the vanquished seed in general issued at the cosmological Beginning. There is only one universal bar of adjudication. Consequently, the proposition of a future universal reconciliation is prohibited. (Please see further PART 10 § A Profile of the Lake of Fire (a.k.a. Gehenna), Point 226.))



  1. The universal bar of destiny adjudication (a bar of “deed repayment”) by which resurrection life (“salvation”) is certified serves as the one and ultimate (terminal) prophetic and apostolic cosmologic reference point, wherein judgment is sure, and (effectual) salvation is not (Job 34:11; Ps. 62:12; Pr. 11:31; 24:12; Mt. 5:22, 29-30; 7:21-23; 10:15,28; 11:20-24; 12:36-37, 41-42; 16:26-27; 18:8-9, 23-35; 21:40-44; 22:7-14; 23:14, 33-36; 24:30(Rev. 1:7),45-51; 25:14-46; Mk. 8:38; 9:43-47; 12:9; Lk. 3:7-8; 9:26; 10:12-15; 11:31-32, 49-51; 12:2, 4-5, 8-10, 20-21, 43-48; 13:3-5, 24-30; 19:12-27; 20:15-16; Jn. 3:16-18,36; 5:22-29,45; 8:26; 9:39; 12:48; 16:8-11; Ac. 10:42; 17:31; 24:25; Rom. 1:18g32; 2:1-6,8-9,12,16; 14:9-12; I Cor. 5:3-5;  II Cor. 5:10-11; 11:15; II Th. 1:5-12; I Tim. 5:24; II Tim. 4:18; Heb. 2:1-3; 3:6-4:7,11-13; 6:2; 9:27-28;10:27,39; 12:23; 13:4,17; Jas. 2:12-13; 3:1; 4:12; 5:1-3,9,12; I Pt. 1:17; 4:5, 17-18; II Pt. 2:1-6,9-11,17; 3:7-14; I Jn. 4:17; Jude 6-7,15; Rev. 2:23; 6:10,16-17; 11:18; 14:7; 16:5,7; 17:1; 18:6-10,20; 19:1-2; 20:11-15; 22:12); all salvation being subject to adjudicated declaration based on this world’s deeds ((Mt. 10:32-33; II Th. 1:5) Jn. 3:19). (Universal reconciliation is nowhere an exposited terminal cosmological reference point of a single writer. Christian Universalist belief in judgment-free consciousness of God’s love as the ultimate cosmological reference point of salvation directly contradicts all apostolic and other scripture testimony to the benchmark supremacy of the judgment as the ultimate cosmological reference point.)




§ The Terminal Endpoint of Cosmological Conflict


30.  All reporting of divine conflict with any and all other enemy powers ceases with the Great White Throne judgment (Rev. 20:10-15) and none further may be speculated (Rev. 22:18). (Thus no further “conquering” process of the Lord over enemy powers (I Cor. 15:25-26) is taking place through the Lake of Fire as if the Second Death were such a power to be defeated / extinguished. Nor is occurring therein any redemptive process of divine conflict by which God further labors to “discipline” the incorrigible toward age-enduring life—out of all of which God finally becomes “all in all.” That all cosmological conflict ceases at the Great White Throne judgment, yet the Lake of Fire exists past the judgment, proves that the Lake of Fire is a terminally destinal place of anti-reconciliatory vanquishment serving no redemptive purpose worth universally fighting for.)  


Proceed to PART 3



Chris Anderson
New Meadow Neck, Rhode Island

First Love Ministry
- a ministry of Anglemar Fellowship



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