Neglected Kerygma of Christ - Lecture 20

[Rebbe]

THE NEGLECTED KERYGMA OF CHRIST
a series of lecture essays on the biblical concept of a universal salvation in Christ

LECTURE TWENTY

Copyright © BRI/IMCF 2021 All Rights Reserved Worldwide by Les Aron Gosling, Messianic Lecturer (BRI/IMCF)

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Audio Lecture is now available for members: THE NEGLECTED KERYGMA OF CHRIST [20]: Lecture Twenty
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RECAPITULATION
You may remember that in our past lecture we discussed why it is that there exists difficulty and extreme reluctance among the vast majority of Christians to acknowledge and accept the FACT of an ultimate “universal salvation in Christ.”

Naturally, there are numerous reasons for that refusal, but the underlying cause in a number of cases is the mistake made quite early by the universal church of mixing the TWO main gospels together as ONE: and this was referred to by Paul as “a Gospel which is not another” (Gal 1.7-9).

The “Gospel of the Kingdom of God” was given by Mashiach to the twelve to preach to the Jewish people, and the “Gospel of Grace,” which Paul called “my Gospel” was granted to him personally by Our Lord Yeshua when Paul was being prepared in a literal wilderness experience – probably in Petra – to reach the Gentile nations with this astonishing message of loving acceptance.

Note that I said “TWO main Gospels.” Do I mean that there are others?

This biblical teaching on narratives called “gospels” has created a hiccough for one or two people in the IMCF but its not something new that I have come up with. I covered this in the series on Fundamentals (104) Everlasting Security Part 2. Certainly there is a need for further clarification.

Upon my conversion as a Messianic believer, I originally thought that the “NT” (or New Covenant Scriptures) declared only ONE Gospel, the Gospel of the kingdom of God – which Yeshua and John the Baptiser both preached (Mt 4.23; Mt 3.1,2). So enthusiastic was I concerning this “Gospel” I published a newsletter in which I wrote an article on just this subject of “the Gospel.” But after two instalments I painfully discovered that my entire premise had been in error. For, I had taken too narrow a view of both the “Gospel” and the “kingdom of God” which could not be justified Scripturally. While proclaiming there was only ONE GOSPEL in the Bible, I came to see that there were at least 2 others. Further study revealed a number more!

Now back in the 80's I had originally intended to lecture on this topic over around nine sharing opportunities. But as I have intimated, after two instalments of the BRI Newsletter it was abandoned, with follow up letters of apology to those who received it. By the time I had finished my study of “Gospels” I had rediscovered a total of NINE diverse, although interlinked, “Gospels.”

This is one of the reasons I believe implicitly that the living Yeshua HaMashiach is right NOW raising up the BRI/IMCF for the end-time RESTORATION of God's Word to the purity of its original Jewish thoughtform and inspirational texture through the supportive dedication of a group of disciples – a Work that is willing and eager to admit to error and to change accordingly.

For this is the holy Spirit – the Ruach HaKodesh – in creative operation. How many churches, denominations, sects or ministers DO YOU KNOW who are willing to do as much when it comes to admitting publicly – error, misstatements, and misconceptions? Probably very few! Yet how can any of us “grow in knowledge,” as Peter admonished, unless God's Spirit reveals error in thought along the Way? Where is the spirit of humility in this religious world of “churchianity” today? While I am a Messianic Rebbe and continue to draw breath I will publicly acknowledge error as soon as it is established to be the case.

STRANGE AND WONDERFUL “GOSPELS”
In Fundamentals (104) I actually classified, from the Word of God, at least nine “Gospels.”

Firstly, there was the “gospel" – the good news – which Yehovah brought to our Father Abraham. “In you shall all nations be blessed.” Consider the context:

“And the Scripture, foreseeing that God would justify the Gentiles by faith, preached THE GOSPEL to Abraham beforehand, saying, 'In you all the nations shall be blessed'” (Gal 3.8; see Gen 12.3).

This was a gospel entirely future in its scope. Abraham believed God, not just believed in God (in his existence) but he believed him – believed what God said (Gal 3.6). This was still essentially A RACIAL PROMISE TO ABRAHAM involving physical blessings.

Secondly, there was the “gospel” which the angel Gavriel brought to Zechariah (Lk 1.13-19). This was the gospel – the “glad tidings” in verse 19 – that his wife Elisheva would have a son. It was not primarily (but only incidentally) a gospel concerned with salvation.

Thirdly, there is the “gospel” which an angelic power brought to the shepherds (Lk 2.10-11). This evangel – “good tidings of great joy” –  was limited to Israel and specifically involved, as far as its content was concerned, the birth of Yeshua. This cannot be the Gospel of our salvation because our evangel is not the birth of Yeshua.  Rather, our concentration and joy is expressed in His death, burial and resurrection (1 Cor 15.1-4). In fact, Rav Shaul went so far as to say that Messianic believers in his time should have been preoccupied with the COSMIC MESSIAH, the Ad'am Kad'mon, and not primarily the historical Yeshua (2 Cor 5.15-17; see Colossians).

Fourthly, there is the “gospel” – “the good tidings” – which Timothy brought from the Thessalonians to Paul (1 Thes 3.6). Nobody doubts the fact that Paul brought the Gospel to Timothy but how many realise that Timothy actually brought a gospel to Paul the apostle at one time? Really, God has used the term “gospel” to convey any message of Good News and it should be specifically designated to avoid confusion. This particular “gospel” is primarily concerned with the good news of the Thessalonian's “faith and love” as well as their “good remembrances” of Paul. It was a gospel of conviviality, not salvation.

Fifthly, there was the “Gospel” to the circumcision, the Jewish people (Gal 2.7). It is the Gospel I originally accepted upon my conversion. It is elsewhere called “the Gospel of the kingdom of heaven” by Matthew Levi and “the Gospel of the kingdom of God” by other Jewish writers in the Bible. Both Yochanan the Immerser, and Our Lord Yeshua preached it. Interestingly, it will again be preached worldwide, just immediately prior to the Great Tribulation (Mt 24.14). The Gospel of the Kingdom of God involves the coming RULE of God in the affairs of humankind (not just the Jews). But while it is essentially an announcement or evangel TO and FOR the Jewish people none of us – Jew or Gentile – can afford to ignore this Gospel. We do so to our own peril. Certainly all of us (whether Jews or Gentiles) can and ought to appreciate the contents of the Gospel of the Kingdom of God.

As far as the Jewish people are concerned, Yeshua the Messiah is intimately concerned for their spiritual care and physical welfare. I personally believe God will use the creative genius of the Jews to finally take the Gospel to the entire world in the last few years of Planet Earth's existence. The Torah will be shared with the Gentile nations of the world before the ushering in of the coming Antichrist. This, I think, is what Christ was predicting in Matthew 24.14 if you look closely at the context where mention of this Gospel preaching appears.

In any event, Christ's concern has always been to “the Jews first, and then to the Gentiles.” Rav Shaul cautiously followed His Lord's assessment in his own administration. We should take care to recall that Yeshua never went outside Eretz Israel in His entire ministry and was only primarily concerned with the Jewish people at that time. Only two Gentiles were ever blessed in His entire ministry in a spiritual way – the Roman centurion who was already a proselyte to the Jewish faith (Mt 8.5-13; Lk 7.1-10) and the Syro-Phoenician woman (Mt 15.21-28; Mk 7.24-30). The story of the “woman at the well” which appears in the Gospel of John is a different account that deals with the rise of the apostate church and she may well have been identified as Helen the prostitute wife of Simon the Magus as I have covered in my lectures on alternative church history.

Sixthly, there was the “Gospel” to the Gentiles (Gal 2.2,7) – which was also shared by the Jews in the mixed assemblies. It is THIS Gospel that can rightfully be called “the Gospel of our SALVATION” (1 Cor 15.1-4; Rom 1.16,17; Eph 1.13,14; 3.6-7).

It is equally the Gospel of God (Rom 1.1; 15.16) which explains God's justice.

It is the Gospel of Messiah (Gal 1.7; 2 Cor 10.14) explaining His great sacrifice.

It is the Gospel of the glory of Mashiach (2 Cor 4.4) explaining what the Lord underwent in stripping His heavenly glory in order to take it yet again (Phil 2.5-11; Eph 1.5-12, 17-23).

It is the Gospel of the Grace of God (Acts 20.24; Tit 2.11-14) because it saves and justifies freely.

It is the Gospel of your salvation (Eph 1.13,14) because it is the power of God for salvation (the FULL deliverance from all condemnation).

Seventh, there is the “Gospel of the unsearchable riches of Messiah” (Eph 3.8). This Gospel concentrates on the revelation by Paul of the character of the Cosmic Mashiach (the Archetypal Ad'am Kad'mon – the Primordial Adam). It dwells on His plan and purpose and intent to express the material universe BACK INTO HIMSELF – back into SPIRIT – in order that God may be “All and in All.” It reveals the point and the objective of the universe, which is God.

Eighth, there is “another gospel” (Gal 1.6,7) which “is not another.” That is, it is not different in numerical identity, but rather it is a counterfeit but with the same name. That this gospel seeks to “pervert” bears out the truth of the matter for its message is a reversal of all that counts in the gospel. It is the mixing of two specific Gospels merging them into ONE single Gospel – in actuality becoming one of inner conflict and wholesale contradiction.

The Gospel of the Kingdom is filled with references of insecurity based on man's performance and incorporates what is commonly known as “forgiveness of sins” – which from the Greek really means PARDON of sins – which pardon can be revoked by God the Father as a consequence of future bad behaviour. Recall that pardon is the prerogative of a governor or King and the record of sin still stands.

The Gospel of GRACE includes an emphasis on JUSTIFICATION by Faith which is not probational and accordingly there is now no condemnation (Rom 8.1 Greek) for sin. It replaces the Empirical Self with Christ as the Centre of God's GRACIOUS SALVATION and SALVIFIC WILL and by what He accomplished for us in Christ on the bloodied tree of Golgoleth.

Because Christians by and large have accepted the “Kingdom Gospel” of and for the Jewish people they remain insecure about their salvation which accords with performance. Bottom line: If you don't measure up you will be “lost.” At least this is how some people can interpret the teachings of Christ.

Lastly, there is the “Age-lasting Gospel” (Rev 14.6,7). An angel preaches in mid-heaven and it is specifically ordained for the hour of God's judging under the seventh shofar which blast concludes the present evil age.

“Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people— saying with a loud voice, 'FEAR GOD and give glory to Him, for the hour of His JUDGMENT has come; and worship Him who made heaven and earth, the sea and springs of water'” (Rev 14.6,7).

Look at its content carefully. This Gospel includes not a word of Grace, faith, justification, conciliation, reconciliation, redemption or even the hope of glory, as our gospel does in this age of Grace. It is a Gospel encouraging worship by a motive of fear to the inhabitants of the world in that particular time period in earth's history.

One of the major hesitations modern Christians ought to exercise is the precautionary measure of maintaining an open mind – a mind capable of appreciating the enormity of the scope of the biblical revelation. A too-narrow approach to the Bible has given us, not freedom and liberty in Messiah, but often-times heavy shackles of despair and faithlessness. And this ought not so to be.

A TOO-NARROW APPROACH
We proclaim in our liberty and freedom a “universal salvation IN Christ” – with each in his own order (1 Cor 15.23,24). And proclaim it we most assuredly will. For the PRECIOUS SHED BLOOD OF CHRIST demands and guarantees God's satisfaction.

When I speak of a “too narrow approach” consider the Greek word dorean. It appears in Romans 3.24 loosely translated in various ways as “freely” (NKJV), “as a gift” (NRSV), “without any cost,” and “gratuitously” (AMPC) and by other means.

However, scholar and evangelist Adlai Loudy casts new light on it. He writes, that freely is “entirely too weak and inadequate to express the depth and richness of the original. By going to John 15:25, we find the word used again by divine inspiration, but given a different rendering by our King James translators. Here we find it used with reference to the Jews hating Jesus, and they translated it, “without a cause.” And such is the meaning of this precious word. Justification on any other ground than the free and unforced favour of God, is impossible, for none deserve it. But now, in Christ Jesus, has been effected a deliverance from all condemnation and judgment, absolutely free to all who believe, and all “without a cause” – gratuitously.

“This is great and wonderful and glorious, yet when we look into the etymology of this word dorean we find a still more transcendent scope of richness than we have ever dreamed. By separating the word into its elements and assigning a STANDARD English equivalent for each element, we get the literal meaning in a compound English word, viz., GIVE-GUSHED. Now this reveals in what way we are “justified.” It is GIVE-GUSHED through the deliverance which is in Christ Jesus. I believe this is the most glorious thought that ever came to me of how God saves the sinner. Justification with all its depth of richness in meaning is magnified and intensified by this precious word dorean. It means that God not only “justifies,” but He “give-gushes,” it to us. That is, He pours forth, in an extravagant display of affection, all His transcendent riches of grace contained in the meaning of the wonderful word... justified – shown to be guiltless and blameless. He is acquitted – declared to be free and innocent; exonerated. And he is vindicated – defended against all attacks and maintained successfully as right and just. And the glorious part about it all is, it is done “without a cause,” “gratuitously.” That is it is GIVE-GUSHED – bestowed as an extravagant display of His love wherewith He loves us – “though the deliverance which is in Christ Jesus whom God purposed for a Propitiatory, through faith in His blood” (Adlai Loudy, God's Eonian Purpose, 1929, 1974, 198,199).

CONCILIATION – THE LOST GOSPEL
One of the greatest apostasies in biblical revelation and in doctrinal truth, cunningly devised by the Dark Lord, has been a lying strategy that has attempted to destroy all vestiges of the Nature and the Character of Almighty God in respect of the astonishing sacrifice of the Lord Yeshua the Messiah for the salvation of the world – including the so-called “church.”

I am speaking about a term which has insinuated itself into the letters of Paul and which has never been questioned – until now by a small group of loyal adherents to the original terminology Paul utilised in expressing Jewish thoughtform into the Greek language intentionally for its preservation. The problem was not the Hebrew or Aramaic language which Paul originally used, in writing to disciples and the Messianic assemblies, or the koine Greek which he undoubtedly and freely utilised in free expression. Rather, after the late 3rd century and early 4th when the text was only largely accessed in Greek did a change occur to the meaning of “reconciliation.”

The emphasis given by the universal church to the term “reconciliation” has placed an undue stress on the sinner and his need to do something (like “repent”) to placate an angry God. “We must be reconciled to God,” they shout. AND YES, WE DO NEED TO BE RECONCILED TO God the Father. But wait a minute! If there is something we must first DO why is it that Rav Shaul writes, “God was NOT imputing their trespasses unto them” (2 Cor 5.19).

Consider these texts as we have them in English. I am reading from the NKJV.

“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing [or, reckoning] their trespasses to them, and has committed to us the word of reconciliation. Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God. For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Cor 5.18-21).

“For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Rom 5.10,11).

“For if their” – the Jewish people – “being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” (Rom 11.15).

Great question indeed! God is decidedly not finished with the people of Israel.

Listen! The very notion of reconciliation presupposes a state of disaffection, alienation, estrangement. As one expositor has noted (and I agree entirely with his assessment):

“The feeling of alienation and hostility may exist on one side only, or it may exist upon both. The question arises as to the character or state of the estrangement which exists between God and mankind independently of the evangel” – the Gospel – “and which the dispensation of the conciliation is designed to overcome, Is it one-sided or two-sided? Is there something to be put away in man only or something to be put away in God also, before reconciliation can be effected?”

The question is decidedly pointed and very much to be considered. For one thing, the Greek word katallage in modern Greek means “reconciliation,” as it is translated in the 1611 AV and subsequently is understood as such in most modern versions – but in koine Greek of the Second Temple period it meant more properly CONCILIATION. In fact apo-katallasso is the actual word intending “RECONCILE” or RECONCILIATION. I repeat, katallage meant CONCILIATION.

Restoring the original intention of Paul from the koine Greek we would discover 2 Cor 5.18-21 to read more like the following:

“Now all things are of God, who conciliates us to himself through Christ, and is giving us the administration of the conciliation, how that in Christ, God was conciliating the world to himself, not reckoning their offenses to them, and placing in us the word of the conciliation.”

This to my mind makes much more sense, for the following reasons. Let's analyse briefly a few facts brought out into the limelight from the 2 Corinthians passage under discussion. For, doing so we shall uncover much that has been lost in our grasp of the meaning of Christ as our sacrificed Passover Lamb.

“GOD WAS CONCILIATING.”
The same commentator I have previously mentioned shares his insights with us. “When, in English, we speak of reconciliation, we immediately think of two persons or parties who were once estranged, becoming mutually conciliated, and so, at peace with each other.... It is obvious to all, that the world, which God was conciliating, is not yet free of its estrangement and enmity, and is not now rejoicing in the grace and fellowship of peace with God. Therefore, the word reconciliation conveys a meaning entirely different from that which is expressed by the original text here.”

He continues, “When conciliation is two-sided, or mutual, it becomes reconciliation. But in the Scripture we are studying, IT IS A ONE-SIDED CHANGE, CONCILIATION, EFFECTED BY GOD ALONE. This is the basis upon which he is able to show an attitude of grace toward the whole world.” (Emphasis mine.)

Yes! Precisely! Conciliation and reconciliation are two words that carry very marked meanings. This is the MISSING DIMENSION in modern Christian theology. Satan has accomplished his job very well indeed. He's THE expert at altering the Words of God to imply something that seems to be more enticing and popular. What we are now restoring (along with a few others who seem also to believe in a future age of salvation) is the LOST GOSPEL of the conciliation. I would classify it as part and parcel of the Gospel of GRACE which we are freely and fervently sharing with thousands of other believers in “an ultimate universal salvation in Christ.”

Once we restore the true meanings of both words to the sacred text apo-katallasso (or, reconcile) appears on three occasions in the NT text – Ephesians 2.16 and Colossians 1.18-21.

“For He Himself is our peace, who makes both [converted Jews and Gentile] one, and has destroyed the middle wall of separation, the enmity in His flesh, abrogating the law of precepts in the decrees [a reference to the decrees of James imo], so as to create in Himself from the two one new humanity, making peace, and that He might be RECONCILING them both with God in one body through the cross, killing the enmity in it” (Eph 2.14-16).

Here we have a TRUE, and AUTHENTIC UNITY of a NEW humanity existing IN Yehovah through the death of Messiah on the bloodied tree of Golgoleth on the Passover – fulfilling Yeshua's deep desire for the UNITY of the Sh'ma in God the Father and the disciples as expressed in Jn 17.21. When the Passover Lamb of God died, cursed by God, the enmity of God perished also. God took that curse – intended for humanity – into HIMSELF. God directed it into His very own BEING. For God was IN Christ conciliating the world to Himself.

The very next place where we locate the word apo-katallasso is in Colossians.

“And He is the head of the body, the ekklesia, who is the Originator, the firstborn from among the dead, in order that in all things He may become pre-eminent. For it pleased (the Father) that in Him all the fullness should dwell permanently, and (God was well pleased) by His agency to RECONCILE THE UNIVERSE to Himself, having concluded peace through the blood of His cross, whether on earth or in the heavens” (Col 1.18-21 Greek).

We read from Paul that “Christ died for our sins according to the Scriptures” (1 Cor 15.3).

Here to us all is conveyed the very first FACT of the evangel of God. By this sacrifice we possess a “realisation of the permanent abiding, sin-cleansing efficacy of His blood, delivering us, not only from the natural effects of sin, but also from God's indignation on account of it, and clothing us in divine righteousness, beyond the reach of condemnation” (Loudy) which cannot in any way be estimated.

The second fact stares us in the face: “Yet God is recommending this love of His to us, seeing that WHEN WE ARE STILL SINNERS, Christ died for our sakes” (Rom 5.8).

We were still sinners when Yeshua perished in our stead, and none of us could ever prepare ourselves into a state of righteousness in order to be accepted by the Father. So while we were all continuing in rebellious behaviour, Yeshua died for our well-being.

The third fact: “Christ reclaims us out of the curse of the law, BECOMING A CURSE FOR OUR SAKES, seeing that it is written: 'Accursed is everyone being hanged on a tree'” (Gal 3.13).

He takes the curse intended for us law-breakers and literally turns into that same curse. He “becomes a curse.”

The fourth fact: “For the One knowing no sin, HE MAKES SIN FOR OUR SAKES that we should be becoming God's righteousness in Him” (2 Cor 5.21).

Whatever we have done in our life that was sinful, and whatever we have thought in our hearts that was a transgression against God and His holy Torah, THAT Christ became for you and for me.

Do we really GRASP the sacred text? This is GOD SPEAKING. Do we trust that this is true? Do we really believe God? Do we acknowledge and accept such awesome love as this?

But this revelation of God's love is not all! Paul continues to reveal the heart of the living God.

“As the law's impotence (in which it was infirm through the flesh) God, when sending His own Son in the likeness of sin's flesh and concerning sin, CONDEMNS SIN IN THE FLESH, that the just requirement of the Torah may be fulfilled in us, who are not walking in accord with flesh, but in accord with Spirit” (Rom 8.3,4).

We of all people should grasp with wonder the reality of that enormous transaction at Golgoleth. Pens Loudy, “By entering into the dark scene of Gethsemane, we find the transaction of the cross transformed from a mere manifestation of human and satanic hatred into a deliberate and foreordained act of God. The terrible treatment of the Holy One by the God He so faithfully served is a far more perplexing problem than the introduction of evil into the creation. No one will dispute that Christ did not deserve to drink the bitter cup that the Father set before Him. In the dark shadows of Gethsemane, the problem of evil was solved for us.

“Father if it is your intention, carry aside this cup from me. However, not my will, but yours come to pass!” (Lk 22.42).

“This is a divine picture of the great conflict between good and evil in its most intense exercise. Our Lord well knew the evil that lay ahead of Him, for He had been speaking of it again and again. He Himself did not wish to drink the cup! Let us get this clear: the sufferings of Christ were not His will, but the will of the Father. Hitherto there had been perfect unanimity between the will of the Father and that of the Son, but in this most extreme agony of soul acquiescence gives place to submission. From the dawn of creation He had delighted in the will of God. He gladly emptied Himself of the glories of the form divine and took on the form of a slave, entering into the humiliation of humanity.  But when it came to the ignominious death of the cross, His soul revolted and His will refused to follow! Our wills are so constantly in conflict with God's will that it is almost impossible for us to realise the awful gulf revealed in the agonising words, “not my will but Thine!”

“...The dread darkness (as Christ hung on the tree of torture) was but a physical indication of the withdrawal of the divine Presence from the silent Sufferer. This was incomparably more awful than the opposition of His enemies or the desertion of His friends. Until the darkness enveloped Him, He had always lived in the light of God's smile. Now, He is hanging on a tree and “accursed of God” (Gal 3.13). Sinless, He is made sin (2 Cor 5.21). Then it was that fire from above entered into His bones (Lam 1.13). There it was that the Lord bruised Him and made His soul a [guilt-offering or, an atonement] for sin (Isa 53.10). It was the travail of His soul in those dark hours that settled the sin question to a finality.... Death at the hands of God. Can we grasp it? And, it is only as we see God against Him there in condemnation of sin, that we can appreciate how much He is for us now. Crucified by man at the behest of Satan, and abandoned by God, He is the most forlorn creature in the universe....

“There suspended between earth and heaven, God pressed “the cup” to His lips and turned His back, leaving Him in darkness to drink it to the dregs alone! Only after it was past and the light returns is He able to cry to God, and the He utters that most incomprehensible question: 'My God, my God, Why did you abandon me?'”

The precious love of God for planet Earth, for all of Humanity in constant rebellion toward Him, is the reason “God was conciliated to the world, not imputing their trespasses against them.” THIS is the basis upon which GOD is able to show an attitude of GRACE toward the entirety of the world for whom Christ died.

As it is written in Romans 5.18: “Therefore, as through one man’s offense JUDGMENT CAME TO ALL MEN, resulting in condemnation, even so through one Man’s righteous act THE FREE GIFT CAME TO ALL MEN, resulting in justification of life” (NKJV).

The world had absolutely NO PART in such an enormous transaction! Paul was right in his assessment, as inspired by the Ruach HaKodesh, that “God was conciliating the world to Himself.” Yes, such was “all of God” as Paul mentions in 2 Cor 5.18.

Men and women may not NOW believe this fact, but be at peace over it, for God's LOVE and GRACE and COMPASSION will have it so. Peace was made by the blood of Christ's cross – a ONE-SIDED TRANSACTION – and through it God was conciliated TO THE WORLD. And the Spirit goes even further and proclaims that this event, 2000 years past, will bring about the reconciliation of the entirety of the universe to God.

God is conciliated to the universe. The world awaits that divine revelation. Be glad in our spirits – indeed REJOICE – that we have now a foretaste of that reconciliation, and that we have peace with God the Father and the Lord Yeshua the Messiah and Saviour of all humanity.

THIS CONCLUDES THE CURRENT SERIES OF LECTURES ON A “UNIVERSAL SALVATION IN CHRIST.”