Christian Varela and Joel Iparraguirre
In recent years, a belief has resurfaced, claiming that God will save all human beings regardless of their spiritual condition, even if they continue to sin and have not been transformed by the Holy Spirit. This belief is known as universalism (apokatastasis) or restorationism.1 But will everyone really be saved? What does the Bible say about this? To answer these questions, we will first briefly review the biblical and theological arguments for universalism, as well as its hermeneutics and philosophy. Then, we will examine this belief considering Scripture.
Several biblical concepts are cited to support the idea of universal restoration. For instance, God’s desire to save everyone is emphasized (Gen. 12:3; Ezek. 33:11; 1 Tim. 2:3–4; 4:10; 2 Pet. 3:9).2 There’s also the premise that God is love and His grace is infinite (1 John 4:8, 16; cf. Ps. 103:8; 136:1; 145:8; 1 Cor. 13:4–8) and that Christ’s atoning death paid for the sins of all people (John 12:32; Rom. 5:18; 1 Cor. 15:22–23; 2 Cor. 5:19; Heb. 2:9; 1 John 2:2). As a result, universalists argue, all human beings will be accepted and received into the new Jerusalem. They also claim that people will have the chance to accept divine grace even after death (1 Pet. 3:18–21; 4:6) or after the Millennium.3 Finally, they cite Acts 3:21, where Peter speaks of the final restoration of all Creation, to support this view.4
For universalists, God’s sovereignty is central to the process of universal reconciliation (Eph. 1:11). As a loving, just, and omniscient God, He did not create human beings to punish them eternally or annihilate them. His goodness, they argue, demands the salvation of all rational beings. Moreover, since God is omnipotent, He will do whatever is necessary to reconcile every sinner to Himself (2 Chr. 20:6; Prov. 19:21; Isa. 46:10; Jer. 32:27; Matt. 19:26). The merciful nature of God would seem inconsistent if He were unable to save all His Creation.
Universalists also aim to defend human free will by asserting that God does not force His creatures’ wills but that they themselves will eventually accept His mercy.5 In this view, universalists do not deny the consequences of sin, divine wrath, or the reality of punishment. However, they believe these are temporary and intended to purify and correct the sinner.6 The punishment is real but not eternal. In their understanding, the purpose of divine justice is redemptive, not punitive.7
Ilaria L. E. Ramelli has demonstrated that universalist teaching draws from the influence of apocryphal books such as the Apocalypse of Peter, the Sibylline Oracles, the Apocalypse of Elijah, the Epistula Apostolorum, and The Life of Adam and Eve. While these texts did not directly address universal restoration, they laid the groundwork for the idea of intercession and conversion after death.8
Origen and Clement, two prominent early Christian teachers, shaped and promoted this belief. Ramelli points out that the “theory of apokatastasis” originated “in the context of philosophical discussions on free will, fate, theodicy, and the eternal destiny of rational creatures.”9
Origen used allegorical interpretation to claim that “what seemed offensive or inappropriate should be understood spiritually.”10 Therefore, biblical references to punishment, divine wrath, and eternal fire were understood allegorically due to the apologetic context of the time.11
They integrated the doctrine of final restoration with other teachings, such as the immortality of the soul,12 post-mortem conversion,13 and pedagogical punishment both in this life and after death.14 Ultimately, they emphasized that divine love would triumph over the sinner’s unfaithfulness,15 framing punishment as a process of purification.16
Contemporary universalist thinkers may reject allegorical interpretations and the idea of preexistent souls, but there are undeniable similarities in their use of Scripture and their philosophical and theological presuppositions.
We are convinced that the Bible does not support this belief. In fact, many of the texts used by universalists (e.g., John 1:29; Rom. 5:18; 1 Tim. 4:10; 1 Cor. 15:22; Heb. 2:9; 1 John 2:2) actually point to the fact of universal atonement, not the idea that all will be saved.17 The immediate and broader canonical context makes the universalist perspective on salvation impossible.
Everyone or Many?
The Scriptures indicate that eternal life is conditioned on justification and sanctification in Christ during this life (John 5:21; 15:1–5; Acts 13:46–48; Jude 21; Titus 1:1–3; 1 Cor. 15:53; Gal. 6:7–8; 1 John 5:20; Rev. 22:14). This suggests that not everyone will accept Christ or be sanctified by the Spirit in obedience to His will (Acts 5:32; Eph. 1:3–14). This is why the Bible highlights that Jesus gave His life as a ransom for many (Mark 10:45; 14:24; cf. Matt. 20:28; Heb. 9:28). Each person chooses their final destiny in this life (Deut. 30:15–19; Ezek. 18:31–32; John 3:19–21; 6:35; Rev. 21:6; 22:17). Jesus said, “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16, NKJV).
When universalists propose the salvation of all through Christ, they reject these ideas and often refer to texts like Romans 5:18. However, a careful reading of this passage shows the opposite. In context (vv. 12–21), Paul contrasts two ideas: (1) the divine condemnation due to Adam’s sin and (2) the salvation offered through Christ.
Sin affected all humanity, so salvation is extended to everyone. However, while some accept it, others reject it. Therefore, not everyone will be saved, but many will. Verse 15 clarifies that many died, and grace abounded in Christ for many. Additionally, it is stated that “by one Man’s obedience many will be made righteous” (v. 19, NKJV).
It’s also important to recognize that the biblical use of the word all can refer either to totality in an absolute sense (Josh. 3:7; 1 Sam. 10:23; 2 Sam. 15:24; Ps. 145:9; Mark 5:9, 12) or to a general quantity without implying literal fullness (Deut. 28:12; Job 17:6; Isa. 52:10; Matt. 2:3; 3:5–6; 4:24; 10:22; 24:39; Mark 1:5; Luke 2:2, 10; 4:22; John 3:26). This latter use often serves a rhetorical function to emphasize quantity. For example, Mark 1:5 mentions that “all the land of Judea, and those from Jerusalem” went out to John to be “baptized by him in the Jordan River.” Francis Chan and Preston Sprinkle note that here, “all” does not mean every single person in Judea—men, women, and children. Instead, “all” simply denotes many people.18
This idea is supported by other biblical texts. For instance, in 1 Corinthians 15:22, Paul states that “in Christ all shall be made alive”; that is, they will be resurrected and glorified. However, Paul is not speaking of all humanity but only of believers—”those who are Christ’s” (v. 23, NIV). Therefore, the hope of glorification applies only to the faithful who will rise at Christ’s second coming (cf. 1 Thess. 4:13–17; Rev. 20:5).
Can a Christian Lose Their Salvation?
This brings us to the question: Can a Christian lose their salvation? The answer is yes. For example, Jesus taught that salvation is lost by sinning against the Holy Spirit (Matt. 12:32; cf. Mark 3:28–29; Heb. 6:4–6; 10:26–31). Likewise, several parables illustrate the fate of those who accept the gospel and those who reject it (Matt. 7:13, 21–23; 8:12; 13:40–42, 49–50; 22:13–14; 23:13; 24:51). Even Jesus’ teachings on the end times reflect this reality (Matt. 24:31, 40–41; 25:12, 30, 41).
The apostles also taught that salvation is conditional upon faith and sanctification (Rom. 5:9; 2 Cor. 5:10; Gal. 6:7–10; Eph. 1:13–14; 2:1–10; 4:17–24). Philippians 2:9–10 shows that some will be lost because they oppose the gospel (1:29). Paul exhorts believers to stand firm in the faith against the “enemies of the cross of Christ, whose end is destruction” (3:19–20, NKJV). Therefore, those who do not accept God’s provision (Rom. 2:7–8) will simply lose their salvation (1 Cor. 9:23–27; 10:1–13; 2 Cor. 6:1; 1 Thess. 3:5; Gal. 1:6; 3:4, 11; 4:9). In Revelation, John emphasizes that the promises of immortality are given to the overcomers (2:5, 7, 10, 17, 28; 3:12, 21; 7:9, 14; 14:3–5; 15:2; 22:14). Consequently, not all will enter the Holy City due to their immorality and impurities (21:8, 27; 22:11).
While we are alive, we must make a decision, as the Bible teaches that after death, there will be no opportunity to experience God’s mercy and love (Matt. 25:46; Gal. 6:7; 2 Cor. 5:10; 6:1–2; Heb. 3:15–4:11). The parable of the rich man and Lazarus teaches that after death, the decisions made in life cannot be reversed (Luke 16:23–31). God’s Final Judgment is irreversible!
God’s Justice and Love
Universalists often ask how God can punish someone eternally or destroy them forever if He is a God of love. The answer begins with understanding that divine wrath is theologically compatible with mercy for both the sinner and the righteous (Exod. 20:5–6; 33:6–7; Deut. 7:9–10; Ps. 103:8; Mic. 7:18; John 3:15–18). Wrath is a just and holy response to the sins and injustices committed by those who oppress God’s people (Isa. 42:13; 59:17; Zech. 1:14; 8:2; Nah. 1:2; Ezek. 25:3–7, 12–14; Amos 1:11, 13; Obad. 1:10–16; Zeph. 2:8).
Divine eschatological wrath refers to the punishment awaiting those who reject the salvation offered by God through Christ (John 3:36; 1 Thess. 1:9–10; 2:8–12; Rev. 14:9–10). A moral element is crucial in understanding the reasons for God’s punishment, which culminates in total destruction.
Some scholars argue that God’s punishments were intended to be redemptive and disciplinary (Ps. 78:32–39; Lam. 3:31–33). While divine punishments were aimed at restoration, they primarily targeted the faithful remnant (Isa. 10:20; 37:31; Obad. 1:17).19 However, the warnings and disciplinary punishments were often ineffective due to the people’s rebellion (Isa. 1:5; Mal. 1:6, 12; 2:2, 8–9; 3:13–14).
Eschatological destruction will occur in the lake of fire and sulfur. This is one of the most vivid descriptions of God’s just retribution for the unfaithful and wicked. It will take place after the Millennium. The final death, or second death, is the ultimate punishment for disobedience to the Creator. After this death, there will be no more life for those condemned—they will cease to exist for eternity.20
It’s important to understand that this fire is not purifying. Although fire is sometimes used metaphorically in the Bible to describe the purification of Christian character, it is mentioned in the context of life’s trials and afflictions (Mal. 3:2; 1 Cor. 3:13–15; 1 Pet. 1:7). In an eschatological context, however, fire symbolizes the destruction of sinners.
Today, many Christians embrace universalism in an effort to highlight God’s love. They argue that God’s love would seem incomplete if He failed to save the ungodly. However, as this study has shown, such a view comes from a misunderstanding of the Bible, influenced by apocryphal sources and theological or philosophical presuppositions that distort the plan of salvation.
Salvation is indeed available to all; however, the Scriptures clearly state that many will accept salvation, while others will not. If everyone were saved, what would be the purpose of the Great Commission (Matt. 28:19–20) or the exhortations to live a holy life (Heb. 12:14; 1 Pet. 1:15–16)? Therefore, only believers who are justified and sanctified will be glorified to live forever with God and the Lamb in the new Jerusalem. The passages commonly used to support universalism, when interpreted carefully, point to the salvation of faithful believers, not all of humanity.
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1 Some have referred to it as inclusive salvation or universal reconciliation. For more details, see, for example, Ilaria L. E. Ramelli, A Larger Hope? Universal Salvation from Christian Beginnings to Julian of Norwich (Eugene, OR: Cascade Books, 2019). For a critique of universalism, see Todd Miles, A God of Many Understandings (Nashville, TN: Broadman & Holman, 2010), 95–120.
2 David Artman, Grace Saves All (Eugene, OR: Wipf & Stock, 2020), 5–7. Thomas Talbott, The Inescapable Love of God, 2nd ed. (Eugene, OR: Wipf & Stock, 2014), 37–48. Robin A. Parry, “A Universalist View,” in Four Views on Hell, ed. Preston Sprinkle (Grand Rapids, MI: Zondervan, 2016), 108. Keith Giles, Jesus Undefeated: Condemning the False Doctrine of Eternal Torment (Orange, CA: Quoir, 2019), 95–103.
3 Artman, Grace Saves All, 68–77.
4 Talbott, The Inescapable Love of God, 152.
5 Ibid., 167–189.
6 The belief in a place of punishment is interpreted metaphorically or as a form of purgatory.
7 Jan Bonda, The One Purpose of God: An Answer to the Doctrine of Eternal Punishment (Grand Rapids, MI/Cambridge, UK: Eerdmans, 1998), 219. Parry, “A Universalist View,” 113.
8 Ilaria L. E. Ramelli, “Origen, Bardaisan, and the Origin of Universal Salvation,” Harvard Theological Review102, no. 2 (2009): 135–150.
9 Ibid., 168.
10 Ramón Trevijano Echeverría, La Biblia en el cristianismo antiguo (Estella: Verbo Divino, 2001), 91.
11 Manlio Simonetti, Biblical Interpretation in the Early Church: An Historical Introduction to Patristic Exegesis (Edinburgh: T&T Clark, 1994), 7.
12 Origen, De Principiis 3.1.13; idem, Against Celsus 3.25.33, 6.26; Clement, Stromata 5, 14.91.2.
13 Clement, Stromata 6.51.2–3; 6.6.44.4–5; 6.6.47.1, 4; ibid., Who Is the Rich Man That Shall Be Saved?, 40. Origen, De Principiis 3.6.3; 2.10.8.
14 Clement, ibid., 6.6.52.1; 6.26.168.1–2; 7.12.78.3. Ibid., The Instructor 1.65.1–3. Origen, De Principiis 2.10.4; 3.1.13. Ibid., Commentary on Matthew 14.11. Ibid., Homily on Ezekiel 1.3.1. Ibid., Homilies on Jeremiah 19.3.
15 Cf. Origen, On Prayer 27.
16 Origen, Against Celsus 6.72.
17 See Millard Erickson, Christian Theology, 2nd ed. (Barcelona: Clie, 2008), 1026.
18 Francis Chan and Preston Sprinkle, Erasing Hell (Colorado Springs, CO: David C. Cook, 2011), 29.
19 John G. Stackhouse Jr., “A Terminal Punishment Response,” in Four Views on Hell, ed. Preston Sprinkle (Grand Rapids, MI: Zondervan, 2016), 135.
20 For more details, see Christian Varela, “The Final Destiny of Humanity: Resurrections, the Second Death, and Immortality in Revelation,” in A Little Lower Than the Angels: Multireadings of Biblical Anthropology, ed. Carlos Olivares and Karl Boskamp (São Paulo: Editora Reflexão, 2021), 293–312.