This post is for all of you who would love to believe that our Father desires to save all mankind. Please don’t stop at reading these scriptures here, but look them up in context. I think you will be pleasantly challenged. My comments (if I have any) are interspersed, and underlining is my own addition.
(Gen 12:3 Rotherham) That I may bless them who bless thee, But him who maketh light of thee, will I curse,—So shall be, blessed in thee, all the families of the ground.
All the families of the earth (ground) will be blessed in Abraham. How could a family be blessed, or consider itself blessed, if some of its members are annihilated or suffering in hell, never to be restored to them? What if that member were your daughter? Your grandson? Your mother?
(2Sa 14:14 Rotherham) For, when we, die, we become as water poured on the ground, which cannot be gathered up again,—therefore doth God not take away the life, but deviseth plans so as not to thrust out from him, a fugitive.
(Psa 22:27 Rotherham) All the ends of the earth, will remember and turn to Yahweh, Yea all the families of the nations, will bow themselves down before thee,
Some say that the “Every knee shall bow and every tongue confess that Jesus Christ is Lord is a last ditch and insincere effort of the damned to save themselves from their well-deserved fate — or else a coerced “worship.” But here it is equated with the nations remembering and turning to Yahweh.
(Psa 22:28 Rotherham) For, to Yahweh, belongeth the kingdom, And One to Rule over the nations.
Here we see Yahweh ruling over the nations — that is the nations of the world, as opposed to the chosen people of Israel (or by extension, the ekklesia/church).
(Psa 22:29 Rotherham) All the great ones of the earth, shall eat and bow down, Before him shall kneel, all that go down to the dust, Even he who had not kept alive, his own soul!
One of the wonderful OT Messianic prophecies that so beautifully points to Jesus. ALL the great ones of the earth shall eat and bow down. Of course, eating depicts to the ancient (and modern) near east culture a relationship of trust between the party giving and the party receiving the hospitality of a meal.
(Psa 65:2 Rotherham) Thou hearer of prayer! Unto thee, shall all flesh come.
(Psa 86:9 Rotherham) All nations whom thou hast made, Shall come in and bow down before thee, O My Lord, That they may glorify thy Name.
Some would argue that this refers only to a representative sample of all nations. Given the record of the ekklesia in spreading the gospel, even that would be more than we could reasonably expect without divine intervention. And that is leaving out the nations that lived and died before Christ, without a whisper of the testimony of our Lord.
(Isa 25:6 Rotherham) Then will Yahweh of hosts prepare for all the peoples in this mountain, A banquet of fat things, A banquet of old wines,—Of fat things full of marrow, Of old wines well refined;
(Isa 25:7 Rotherham) And he will swallow up in this mountain, The mask of the veil, the veil that is upon all the peoples,—And the web that is woven over all the nations.
Interestingly, “veil” here is also appropriately translated “shroud.” I posit that the shroud refers to death, especially given the very next verse:
(Isa 25:8 Rotherham) Having swallowed up death itself victoriously, My Lord, Yahweh, will wipe away, tears from off all faces,—And the reproach of his own people, will he remove from off all the earth, For, Yahweh, hath spoken.
All faces — There is no limiting clause here. All appears to mean all.
(Isa 45:22 Rotherham) Turn unto me—and be ye saved, all ye ends of the earth,—For, I, am GOD, and there is none else.
God commands all men to repent and believe the Gospel. Does He desire that all be saved, or not?
(Isa 45:23 Rotherham) By myself, have I sworn, Gone forth out of my mouth, is righteousness as a decree And shall not turn back,—That, unto myself, Shall bow every knee, Shall swear every tongue:
We posit free will. Does God negate it by forcing a feigned worship from unwilling creatures?
(Lam 3:31 Rotherham) Surely My Lord, will not cast off, unto times age-abiding;
Keep in mind that most translations will render “times age-abiding” as “forever.”
(Lam 3:32 Rotherham) Surely, though he cause grief, yet will he have compassion, according to the multitude of his lovingkindnesses;
(Hos 14:4 Rotherham) I will heal their apostacy, I will love them freely,—for mine anger, hath turned, from them.
We know that this verse is spoken of Israel, but is God a respecter of persons?
(Zep 3:8-9 Rotherham) Wherefore, wait for me, urgeth Yahweh, until the day when I rise up as witness, for, my decision, is to gather nations, to assemble kingdoms, to pour out on them mine indignation, all the glow of mine anger, for, in the fire of my jealousy, shall be devoured the whole earth. Surely, then, will I turn unto the peoples a lip made pure,—that they all may call on the name of Yahweh, may serve him with one consent.
He pours out His indignation and anger, and then He purifies their lips that they may call on Him and serve Him with one consent (i.e. willingly)
(Luk 2:10 Rotherham) And the messenger said unto them—Be not afraid! For lo! I bring you good tidings of a great joy, the which shall be for all the people:
The good tidings are for ALL people.
(Luk 9:54-56 Rotherham) And the disciples James and John, seeing it, said—Lord! wilt thou, that we bid fire come down from heaven, and destroy them? But, turning, he rebuked them. And they journeyed into a different village.
Jesus, the exact image of the Father, rebukes His disciples for the mere offer to call down fire on the city that rejected Him, not even willing that He should pass through its streets.
(Luk 23:34 Rotherham) But, Jesus, was saying—Father! forgive them; for they know not what they do. And, when they were parting his garments, they cast lots.
Again, we see Jesus, the image of the Father, doing what He sees His Father doing and saying what He hears His Father saying. Were these men forgiven, as Jesus asked? Even though they didn’t ask to be forgiven?
(Joh 12:32 Rotherham) And, I, if I be lifted up out of the earth, will draw, all, unto myself.
All. All includes all people, and the word here translated “draw” implies force, not mere attraction.
(Joh 17:2 Rotherham) Even as thou gavest him authority over all flesh, that, as touching whatsoever thou hast given him, he might give unto them, life age-abiding.
The Father has given Jesus authority over all flesh, and Jesus gives all of these, His own, life.
(Rom 5:15 Rotherham) But, not as the fault, so, also the decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded;
Here we see the one (first Adam, and then Jesus) distinguished from “the many.” In Adam the many died. That would be Adam (since He also died) and “the many” meaning all the remainder of mankind. No one would argue that “the many who died” does not include all people. Therefore, the second “the many” who were made recipients of the free gift of favour in Christ also must include all people.
(Rom 5:16-19 Rotherham) And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was—out of one fault into condemnation, whereas, the decree of favour, is—out of many faults, into a recovery of righteousness.
For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift of the righteousness do receive, in life, shall reign through the one, Jesus Christ.
Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted—
(Rom 11:32-36 Rotherham) For God hath shut up all together, in a refusal to yield, in order that, upon all, he may bestow mercy. Oh! the depth of the riches and wisdom and knowledge of God! How unsearchable his judgments! and untraceable his ways! For who hath come to know the mind of the Lord? Or who hath become his counselor? Or who hath first given unto him, and it shall be recompensed to him again? Because, of him, and through him, and unto him, are all things:—unto him, be the glory, unto the ages. Amen!
Of Him and through Him and to Him are all things — things include people.
(Rom 14:11 Rotherham) For it is written—Living am, I, saith the Lord, unto me, shall bow every knee, and, every tongue, shall openly confess unto God.
Does our God, who grants to all His children freedom of will, coerce worship from the unwilling as a Hitler or a Stalin would do? Granted, worship belongs to Him, but would He do this? Wouldn’t this be the ultimate subversion of freedom?
(1Co 3:11-15 Rotherham) For, other foundation, can, no one, lay, than that which is lying, which is, Jesus Christ. But, if anyone is building, upon the foundation—gold, silver, precious stones, wood, hay, straw, Each one’s work, shall be made, manifest; for, the day, will make it plain, because, by fire, is it to be revealed,—and, each one’s work, of what sort it is, the fire itself will prove:— If, anyone’s work, shall abide, which he built, a reward, shall he receive,— If, anyone’s work, shall be burnt up, he shall suffer loss, but shall, himself, be saved—though, thus, as through fire.
(1Co 13:8 Rotherham) Love, at no time, faileth;—but, whether prophesyings, they shall be done away, whether tongues, they shall cease, whether gaining knowledge, it shall be done away;
Does God’s love fail? Does He give up at the moment of death? Scripture never says so. If He does give up on His children at the moment of death, why doesn’t He warn us of this?
(1Co 15:21-28 Rotherham) For, since indeed, through a man, came death, through a man, also cometh the raising of the dead; For, just as, in the Adam, all die, so, also, in the Christ, shall all be made alive. But, each, in his own rank:—A firstfruit, Christ, after that, they who are the Christ’s, in his presence, Afterwards, the end—whensoever he delivereth up the kingdom unto his God and Father, whensoever he shall bring to nought all rule and all authority and power;
For he must needs reign, until he shall put all his enemies under his feet: As a last enemy, death, is to be destroyed; For—He put, all things, in subjection under his feet.
But, whensoever it shall be said—all things are in subjection!—it is evident that it means,—Except him who did put into subjection, unto him, the all things— But whensoever have been put into subjection, unto him, the all things, then, the Son himself, also shall be put in subjection unto him who put in subjection, unto him, the all things,—that, God, may be, all things in all.
Afterwards, the end. This can be read as the finale — that is, the rest. And so reading makes contextual sense. It agrees with the beginning of this passage, which states that all shall be made alive, each in its own rank (order). If all means all, then “the end” must mean the rest, or the remainder.
Furthermore we next learn that death will be destroyed. This must include the first and the second death, as death, being the last enemy, must refer to the last (or second) death. And once death is destroyed, only life remains. Being destroyed, death can no longer hold the dead in its prison house.
(2Co 5:18-19 Rotherham) The all things, moreover, are of God,—who hath reconciled us unto himself, through Christ, and hath given, unto us, the reconciling ministry:— How that, God, was in Christ, reconciling, a world, unto himself, not reckoning, unto them, their offences,—and hath put, in us, the reconciling discourse.
Not part of a world, but a world.
(Eph 4:5-6 Rotherham) One Lord, one faith, one immersion, One God and Father of all—who is over all, and through all, and in all.
There’s that little word again. Does it mean all, or is that too difficult for God?
(Col 1:15-20 Rotherham) Who, is an image of the unseen God, Firstborn of all creation,— Because, in him, were created all things in the heavens and upon the earth, the things seen and the things unseen, whether thrones or lordships or principalities or authorities,—they all, through him and for him, have been created, And, he, is before all, and, they all, in him, hold together;
And, he, is the head of the body, the assembly, Who is the beginning, Firstborn from among the dead, in order that, he, might become, in all things, himself, pre-eminent;— Because, in him, was all the fullness well pleased to dwell,
And, through him, fully to reconcile all things unto him, making peace through the blood of his cross,—through him—whether the things upon the earth or the things in the heavens;
All things includes all people. Incidentally, “things” isn’t in the original text. I’m not sure why Rutherford included it here, but it makes no difference. All things certainly includes all people, and who needs more to be reconciled than people?
(Col 3:11 Rotherham) Wherein there cannot be Greek and Jew, circumcision and uncircumcision, foreigner, Scythian, bond, free,—but, all things and in all, Christ:
(1Ti 2:3-6 Rotherham) This, is comely and acceptable before our Saviour God, Who willeth, all men, to be saved, and, unto a personal knowledge of truth, to come; For there is, one, God, one, mediator also, between God and men,—a man—Christ Jesus: Who gave himself a ransom in behalf of all,—the testimony, in its own fit times:
(1Ti 4:10 Rotherham) For, to this end, are we toiling and contending, because we have set our hope on a Living God, Who is Saviour of all men—specially, of such as believe.
Especially here emphasizes those who believe, and implies the inclusion of all others, who are first mentioned.
(Heb 8:11-12 Rotherham) And in nowise shall they teach—every one his fellow-citizen, and every one his brother, saying,—Get to know the Lord! Because, all, shall know me, from the least unto the greatest of them; Because, propitious, will I be as to their unrighteousnesses, and, of their sins, in nowise will I be mindful, any more.
“All” here could be exclusive, but in light of the other “all” verses, it seems likely that it is likewise inclusive.
(1Jn 2:2 Rotherham) And, he, is, a propitiation, concerning our sins,—and, not concerning our own only, but, also concerning those of the whole world.
(Rev 5:13 Rotherham) And, every created thing which was in heaven, and upon the earth, and under the earth, and upon the sea, and, all the things in them, heard I, saying—Unto him that sitteth upon the throne, and unto the Lamb, be the blessing, and the honour, and the glory, and the dominion, unto the ages of ages!
(Rev 15:4 Rotherham) Who shall in anywise not be put in fear, O Lord, and glorify thy name,—because, alone, full of lovingkindness; because, all the nations, will have come, and will do homage before thee, because, thy righteous deeds, were made manifest?
So there you have the short list. It is by no means exhaustive, but perhaps you will think it exhaustING. 😉 I hope it is a blessing to you all.