Leaving Hell Behind | Chapter 2: Setting Expectations

During this chapter, I want to lay some groundwork which is relevant in understanding the flow of this study in terms of the overall topic of interpretational frameworks. I may be biased, as I am the author of this study, but I think you will find the approach unique and unlike most other reviews.

2.1 About Data Sources

Considering this will be part of my second book, I can say I have really learned a lot from writing Upgrading Earth, which was my first book. What I learned goes with this simple statement: “you can’t please everyone!” How true this is. Sometimes I honestly find it sad. In the twenty-first century across all walks of society, as global as the world is today, we really have become deeply tribalized. Social media has really amplified the “echo chambers” we find ourselves in. Christians are not exempt from this. My experience from the first book really highlighted how readers can respond to the topic of “sources one might use” in sharing what one has learned.

I have also learned over the years how quickly and easily we throw the term unbiblical and heretic at people. I wonder, do we even know what these terms mean anymore? What does it mean for something to be unbiblical? Is it really that something isn’t in the Bible? Or is it something that doesn’t fit into our cookie cutter denominational doctrines? Therefore, making everything outside of them unbiblical and the person sharing them, a heretic?

We have at least twenty-two top tier denominations.¹ Within these top tiers, we come to what we could consider 30,000 plus disagreements.² How does one navigate these differences when writing a study or book? Especially when we find top theologians and scholars coming to completely opposite conclusions. The brief answer to this is one can’t navigate these differences. I know that even categorically speaking, stating I have always tried to follow the Holy Spirit’s leading, could for some, mean “game over for me.”

I would call myself “source and denominational neutral.” Sometimes, it might be one simple phrase that a certain source has written that is the most amazing nugget to add to the piece of the puzzle.

What does this mean for this study? Well, it means if one is truly looking to analyze a topic and theme, we have to get out and read and look at everything everyone is saying. We can’t stick within our own echo chambers and expect to find the bigger picture. It is like panning for gold. God leaves nuggets of truth everywhere to be found. At the same time, there is also a lot of garbage to sift through.

One thing I really would like to make clear in this book. “Just because a source has been used in one area of bringing a piece of truth forward, it doesn’t mean that source has all truth in all areas.” In fact, it is quite the opposite. The whole point of “we see in part, and we prophecy in part” is that nobody actually has the full picture. We can only share what the Lord has given us to share. This is the same for me and this study. We certainly shouldn’t throw out the baby with the bathwater. In many cases, what follows comes from prominent scholars and theologians across all spectrums of Christianity. In many other cases, it comes from wonderful men and women being led by Jesus to share “their minor piece of the puzzle.” They aren’t great theologians or scholars, and that is the point, they aren’t supposed to be. All they have to be are people who love the Lord and are doing their best to follow Him. They are sharing something the Lord has put on their heart to share in obedience. It is then, up to us, what we do with it further.

Dr. Michael S. Heiser has a funny phrase he coined for these people. He calls them part of “Christian Middle Earth.”³ They aren’t trained scholars or theologians, and yet even he affirms … often they know far more about the Bible and theology than the average pastor leading a church today.

Finally, here is the greatest thing I have learned along the way on this journey. “We all have something to offer.” Jesus isn’t limited to denominations or scholars or theologians. If we test all things by the Holy Spirit, He shows us the things we should ignore from someone and the things we should perk up and listen to. In fact, I have learned calling anybody “in their totality” unbiblical and a heretic, amounts to slander. It is something the Lord takes very seriously in His people, and He will judge us for it. The Lord speaks through all of us and uses all of us.

Therefore, this study is me doing the best I can to write via my voice and my style. Taking from all that I have learned from all the sources and the data I have reviewed over the years. All the sources are valid in being able to do proper analysis and comparison of the frameworks.

2.2 About Bible Translations

I am sure we can all agree that the work put forth in creating a Bible translation is not an easy one. Over the course of the last 100 years, most Bible translations are created through translation committees. However, it hasn’t always been this way. There are several prominent men and, in fact, one interesting woman who worked tirelessly over years to bring forth translations they felt were worthy of our Lord and King.

Without a doubt, I believe if we read the Bible in any translation, it is better than not reading it at all. However, having said this, we have to acknowledge there are as well levels of bias in every translation. It might lean one way or another toward one’s denominational traditions. Although, I have found, in fact, denominational biases don’t seem to be all that relevant, except in a few areas. Can you guess what one of these might be? Yes, one is certainly found in relation to the eternal hell framework. It simply can’t be ignored. Once you see this, you can’t miss it.

All I ask is you keep this in the back of your mind. As we progress, my hope is you will as well see what I mean. Either way, you can decide if you agree with me on such a statement or not.

I have found it quite interesting when reading the stories of those who have gone before me. There are always several key Bible translations which have affected the person along the way. Reading them or using them for study opens up major questions that need to be answered. What are these translations, and who are the people behind them?

We have Robert Young L.L.D. who created Youngs Literal Translation (YLT) around 1889. Around 1902 we have J. B. Rotherham D.D. who created the Emphasized Bible (EBR) and A. E. Knoch and his team who created the Concordant Literal Version (CLV) with publishing dates of 1926, 1933, 1966.

Then there is E. W. Bullinger D.D. who created The Companion Study Bible around 1910. This is a Bible that is based on the KJV. His appendices have been thoroughly useful. Then we come to a unique Bible, being the only Bible fully translated by a sole woman. This is known as Smiths Literal Translation (SLT)⁴ and Julia E. Smith created it around 1855. Last, and I would say most recently, we have the New Testament: A Translation (NTAT) by Dr. David Bentley Hart created in 2017.

When I was writing this study, I spent three weeks praying about which Bible translation to use. Seriously, at one point I found it to be the hardest decision to make. As it could change how someone receives everything I write. My heart was to discover what Jesus wanted. So, after much prayer and consideration, and as well study on the various aspects of translation. I have chosen one consistent translation, and then a mix. I have done this so that on important scriptures, we can see the differences where it really can drive home different interpretations and understanding. These are:

The primary English version will be the Berean Study Bible (BSB), and when valid, the Berean Literal Bible (BLB). We find these on biblehub.com.
The secondary New Testament version, I will use the New Testament: A Translation (NTAT) from Dr. David Bentley Hart or sometimes the Concordant Literal Version (CLV).
The secondary Old Testament version, I will use the CLV or any other specific translation which I think brings home an interesting perspective.⁵
The New Testament Greek will be from the Berean Greek Bible (BGB), and transliterated (BGB-T) using the Society of Bible Literature (SBL) rules. The Old Testament Greek will be from the Rahlfs-Hanhart Septuaginta (LXX) and transliterated (LXX-T).
The Hebrew is from the Westminster Leningrad Codex (WLC). It is transliterated (WLC-T) using only the Latin transliteration rather than the SBL rules.

Even though I am not a world class scholar in Greek and Hebrew, I am learning. My conviction in fact follows on the thoughts of Tyndale House Cambridge, the publishing house in England who put forth these two ideas in two of their blogs. They state:

Of course, to compare where a Hebrew or Greek word is used elsewhere in the text, you need the ability to read original Bible languages. But once this information has been found and recorded, in theory anybody can use it, regardless of their linguistic ability. Similarly, fleshing out what a particular Greek or Hebrew word means, using biblical and non-biblical sources, requires significant academic work. But once that has been done, anybody can understand the definitions if they are written in their own language⁶

What would happen if knowledge of Bible languages—like knowledge of basic nutrition—was hard to avoid? Instead of the Hebrew alphabet being something you have to look up in a special book, what if it were printed somewhere in every Bible? What if popular Christian authors printed Greek in the millions of Christian books sold? What if Hebrew and Greek were available in pew Bibles? Why not in children’s Bibles?⁷

As I researched this out further, I found people are hungry to get closer to the original languages. Therefore, this isn’t me being pompous when I include them it in this book. I include it because I have found something really interesting to see with our eyes. For me it is a kind of showing you, not just telling you it is there. When you see it with your own eyes, then you can decide if I am trying to fool you or not. As people want to grow in the Greek and Hebrew, I think it is special to include it in this book as much as possible.

2.3 About Scriptural Usage

One thing I have realized over the years is the “ease at which one can take scripture and use it to uphold whatever they want to believe.”

I have seen this time and time again in the analysis process. How scholars and theologians and average people can take scriptures to uphold what they believe, then explain away the other verses which present a sound argument against what they are claiming. We certainly see doctrines being created from one obscure scripture, yet the other ten that help to clarify what that one obscure verse is saying, are overlooked and explained away. I can say, there are certainly some incredibly wonky things out there. I find it fun actually as it really then drives home the fact we have to “study to find ourselves approved.”

What I find interesting as well today is in fact, if we look at the world as a whole and the levels of data being created, it is astronomical. This is also true in the Christian realm. The access to data we have has made studying the word of God democratized and given us access to data that decades ago weren’t available to the average person. This, of course, causes us to have to stretch ourselves and really be like a Berean. “Now the Bereans were more noble-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if these teachings were true. (Acts 17:11)” Therefore, it really is that one can use any point of data to back up whatever theory one is pushing on people. It is remarkable how one can pick and choose and say “see, this is the truth.” Scripture is remarkable in how it can be used for the greater good. Yet also, can be used for greater evil, claiming it is good, all simply because it is scripture.

While I am far from perfect, I have tried to connect into the kind of thinking and analysis that Dr. Michael S. Heiser mentions in his book the Unseen Realm, which is:

How the biblical writers tie passages together for interpretation should guide our own interpretation of the Bible. In academic jargon, this is referred to as intertextuality. It’s important for understanding what a biblical writer was thinking and doing. It is how ideas are threaded through the canon. Most of our exegesis involves breaking up passages and verses into their constituent parts, whereas the biblical writers were creating connections between texts. Since the Bible is, unavoidably, something of an artifact to us, we have to pay careful attention to the parts. But too often we only gaze at the pieces in isolation and fail to observe how they are tethered to other pieces. Learning to pay attention to intertextuality is to follow an inspired breadcrumb trail where it leads.⁸

You may ask, why do I share this above? Well, because I know it is quite easy to make such a claim about my story and this study. Honestly, I don’t know how to get around this? I acknowledge that anybody can read this study and claim I am twisting scripture. Hence, I only ask you to consider being like a Berean. I have desired to share only what the Lord has put on my heart to share. I also know anybody can make that statement as well. I hope however, you will understand I don’t make such statements lightly, especially when you read chapter 11. In reality there is only so much space and time. I would like you to know I have really sought in prayer what scriptures the Lord would have me include as I share my story.

I know in the end; it isn’t my task to convince anybody of anything. My task is only to share. Your task is to then take it humbly to the Lord in prayer and ask Him what you should do with it further. What does it mean for you? What is the next step for yourself in discovering the greater picture of the puzzles of God?

2.4 Three Key Comfort Areas of This Study

This may seem like a strange title for this section, but in fact, I think it really puts forth an idea of something one should be able to feel comfortable with as we progress.

2.4.1 First Point:

I can’t stress enough that all of this is about Christ Jesus. None of it excludes Him. None of this interpretative framework negates the full work of the cross. All of humanity will be saved, and the entire cosmos reconciled back to Father God through Christ. One can feel assured that nothing happens “outside of the work of the cross of Christ Jesus.” To state anything otherwise really is to deny Christ. Universal restoration stands strong on the fact nobody can come to the Father except through Christ. Jesus is the full focus here. It all comes down to our understanding of the various stages of the plan. Since we are coming to the end of an age, it is also important that we begin to understand how to prepare for the coming age.

2.4.2 Second Point:

Personally, I am not one that looks to creeds to define my faith. I feel often we overlook the political nature and struggles that took place during the creation of such creeds. Can we say a creed is inspired by the Holy Spirit? I have my doubts. I certainly wouldn’t say so. This is another point where I have to agree with Dr. Heiser:

The proper context for interpreting the Bible is the context of the biblical writers—the context that produced the Bible. Every other context is alien to the biblical writers and, therefore, to the Bible. Yet there is a pervasive tendency in the believing Church to filter the Bible through creeds, confessions, and denominational preferences.⁹

Having said this, I know for many; these creeds are very important. I think that is ok, as long as they are not elevated over the word of God. Therefore, if we should consider any creeds in this discussion, I would take into consideration the Apostles Creed and the Nicaean Creed. You might be surprised and as well find comfort in that both creeds neither address, nor discuss any of these interpretative frameworks. They neither uphold any of them, yet also neither do they condemn, negate, or deny any of the three. In fact, the creed is neutral.

The great patristics scholar Dr. Ilaria L. E. Ramelli from Italy makes an interesting observation. The one often termed “the father of universalism” who is Origen of Alexandria played a major part in creating the Nicaean Creed.¹⁰ The Nicaean creed ends with an explicit statement “And we believe in one baptism for the remission of sins. and we wait for the resurrection of the dead, and the life to come, world without end.” In Greek and Latin, we have:

Grk: Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν. Προσδοκῶ ἀνάστασιν νεκρῶν. Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.
Grk-T: Homologō hen baptisma eis aphesin hamartiōn. Prosdokō anastasin nekrōn. Kai zōēn tou mellontos aiōnos. Amēn
Latin: Confíteor unum baptísma in remissiónem peccatórum. Et exspécto resurrectiónem mortuórum, et vitam ventúri sǽculi. Amen.¹¹

Pay attention to the Greek word aiōnos (αἰῶνος) and the Latin word sǽculi, as we will discuss this further in chapter 4. Therefore, if you are one who really stands on either of these two creeds, then you could hold fast one could hold a universal restoration view and be in alignment with them.

2.4.3 Third Point:

The overall topic of the law will, of course, be elaborated on throughout this study. I want to highlight, though, before going further that when I speak of the law, it isn’t about bringing us back to living by the letter of the law. It is about reshaping our understanding that laws exist. So, what are they? How do they function? What should we be learning about them? It is about looking at these kingdom laws through new covenant eyes. It is about understanding the laws of God through the “spirit of the law” and not the letter. Hence, it is the law of Christ. Gods’ laws are the foundation of the universe. They are how the Father and Lord Jesus govern the Kingdom of God and the cosmos.

The law will never save or justify anybody. It only reveals the sin that exists in us. Only through Christ are we saved and justified. Yet we all understand nations and kingdoms have laws which govern it. If they didn’t exist, we would only have lawlessness. Last, I think when discussing this topic of law, it is relevant to ask ourselves, what is being inscribed on our hearts and why?

^10b I will put My laws in their minds, and inscribe them on their hearts. And I will be their God, and they will be My people. (Hebrews 8:10b)
^16b I will put My laws in their hearts and inscribe them on their minds. (Hebrews 10:16b)

By the end of this study, my hope is you will be able to answer this question with a high level of certainty. And possibly, you will have an encounter with the living God writing them on your heart.

2.5 Let’s Start with a Question

Now, let’s begin! I would like to invite you, the reader, to follow my train of thought. This is a question I once asked myself. The foundation for this question begins with several important scriptures. This first one I would like us to look at is 1 Corinthians 6:2-3. We read the following from the apostle Paul:

BSB: ² Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? ³ Do you not know that we will judge angels? How much more the things of this life!
NTAT: ² Or do you not know that the holy ones will judge the cosmos? And, if the cosmos is judged by you, are you not worthy to pass judgment in minimal matters? ³ Do you not know that you will judge angels, to say nothing of the things of this life?

BGB: ² ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; ³ οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά;
BGB-T: ² ē ouk oidate hoti hoi hagioi ton kosmon krinousin? kai ei en hymin krinetai ho kosmos, anaxioi este kritēriōn elachistōn? ³ ouk oidate hoti angelous krinoumen, mētige biōtika?

As we consider this scripture, we might stand back for a moment and ask, where does it reveal we will have such authority? Summed up, we find this all throughout scriptures.

We are to become a chosen generation, a royal priesthood, a holy nation. (1 Peter 2:9)
Jesus makes us king-priests unto Him and Father God. (Revelation 1:6)
He has made us a kingdom and priests and we will reign with Jesus on the Earth. (Revelation 5:10)
We will be priests of God and live and reign (govern) with Lord Jesus during the thousand years. (Revelation 20:4,6)
For those who overcome/conquer, such authority will be our inheritance. (Revelation 21:7)
As Jesus is a Priest according to the Order of Melchizedek, so too will we be. This order is a priesthood and kingship all in one. Making everyone full king-priests. No longer separated authority titles as we find in the Israelite kingdom age. (Psalms 110:4, Hebrews 5, 6, 7)

These scriptures then define that we will have all authority with the Jesus as our King. Now, moving on to what I find an especially important piece of scripture about our given authority. We read from the apostle John in Revelation 20:12-13:

BSB: ¹² And I saw the dead, great and small, standing before the throne. And there were open books, and one of them was the book of life. And the dead were judged according to their deeds, as recorded in the books. ¹³ The sea gave up its dead, and Death and Hades gave up their dead, and each one was judged according to his deeds.

NTAT: ¹² And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book—the one of life, that is—was opened; and, from the things written in the book, the dead were judged according to their works. ¹³ And the sea yielded up the dead within it, and Death and Hades yielded up the dead within them, and they were judged, every one of them, according to their works.

I would like to invite you to think about this as we move through this study. Think about it and consider it for yourself personally. If one has accepted Christ Jesus as their savior. What is actually being declared is: “it will be you and I in our roles as king-priest-saints, along with king-priest Jesus, who will personally be part of the last judgment of all things in the cosmos.” Now let me come therefore to my key questions.

First is how do you feel about this? What does it make you feel if we say this understanding is 95% accurate? You and I will play a pivotal role in all judgment of the world and universe.
The second is even more important to this entire conversation. By what standards are we to judge? Every person or celestial being is to be judged according to their deeds or works. So where do we find the laws and regulations governing how, in fact, we are to judge the cosmos? Do you know how you would judge your fellow human who has not taken Jesus as their savior? Is it a straightforward “you didn’t accept Jesus -> To eternal hell or eternal annihilation for you?” Or is there something more? Do you know how you would judge angels?

These questions force us to step back and ask ourselves, am I comfortable owning such authority? Could I feel really comfortable to condemn someone to eternal punishment in hell, or eternal annihilation?

At first, I found the thought of it all deeply unsettling. My initial heart response was no, no, I don’t want such authority. This is also why I began this journey in reviewing the three interpretative frameworks. Especially if Revelation 20:12-13 is correct that all will be judged according to their works. Somehow, it can’t be a clear-cut statement that the only judgment that exists is “Accepted Jesus = Yes, welcome to heaven. Didn’t Accept Jesus = No, off to hell or annihilation for you.”

I invite you to keep these questions in the back of your mind as we progress. I hope you will begin to feel comfortable with what authority you may wield in the future by time you are finished this study.

Chapter 2: Setting Expectations

Chapter Sections

2.1 About Data Sources

2.2 About Bible Translations

2.3 About Scriptural Usage

2.4 Three Key Comfort Areas of This Study

2.4.1 First Point:

2.4.2 Second Point:

2.4.3 Third Point:

2.5 Let’s Start with a Question