God's Eonian Purpose
Chapter 21

The Goal of the Universe

by Adlai Loudy

THE goal of the universe--what a theme for meditation! And surely there are few, who have had time for mature reflection, that have not given thought to this grand subject. And to whom have such questions as these not come?--Have I just happened? or am I the partial fruition of some great design--a finite expression of an infinite thought, atomic in proportions, yet divine in grand potentiality? If there be a Power not of ourselves behind the phenomena of creation, have I a place in His purpose? Have I been included in the wide sweep of His extensive plans? or am I of as little consequence to Him as is the dust upon the chariot wheel, or the mote in the sunbeam's path? Such is the problem as it affects the individual; and full evidence of its universal interest may be found in the never-ceasing attempt to dissolve those mysteries which hide its solution from the eyes of men.

"When we rise from the problem as it affects the individual to the problem in its relation to the race, the sheer immensity of the question stuns us. The mere thought of an ocean of souls sweeping with unceasing flow over the falls of death, makes us realize how impotent we are to find a solution of the enigma through a mere process of logic" (Excerpts from All in All).

Meditating upon the great question, Sir Robert Anderson thus presents the problem to himself in his Human Destiny:

"According to the most careful estimate, the population of the world exceeds one thousand and four hundred millions. Not one-third of these are Christians even in name; and of this small minority how few there are whose lives give proof that they are traveling heavenward! And what is the destiny of all the rest? Any estimate of their number must be inaccurate and fanciful; and accuracy, if attainable, would be practically useless. As a matter of arithmetic it is as easy to deal with millions as with tens; but when we come to realize that every unit is a human being, with a little world of joys and sorrows all his own, and an unbounded capacity for happiness or misery, the mind is utterly paralyzed by the effort to realize the problem.

"And these fourteen hundred millions are but a single wave of the great tide of human life that breaks, generation after generation, upon the shore of the unknown world. What future then awaits these untold myriads of millions of mankind? Most of us have been trained in the belief that their portion is an existence of endless, hopeless torment. But few there are, surely, who have carried this belief to middle-age unchallenged. Sometimes it is the vastness of the numbers whose fate is involved that startles us into skepticism. Some times it is memory of friends now gone, who lived and died impenitent. As we think of an eternity in which they `shall be tormented day and night forever and ever,' the mind grows weary and the heart grows sick, and we turn to ask ourselves, Is not God infinite in love? Is not the great Atonement infinite in value? Is it credible then that such a future is to be the sequel to a brief and sorely tempted life of sin? Is it credible that for all eternity--the eternity in which the triumph of the Cross shall be complete, and God shall be `All in all'-- there shall still remain an underworld of seething sin and misery and horrors?" So far Sir Robert.

But thanks be to our heavenly Father for not leaving us to the heart sickening uncertainty of questioning theologians or the labored speculations of philosophers concerning this grand subject. God has graciously revealed His glorious purpose of the eons in His blessed word giving us full assurance in all His will concerning the Goal of the Universe. We quote from All in All.

"It lifts the veil between things present and things to come without the slightest vestige of that timidity which naturally springs from uncertainty of mind. It pushes materialism aside as being nothing but the weird fancy of disordered brains and callous hearts, shows that man is more than a product of blind forces with an origin in the unknown and a destiny in chaos, and instead traces his genesis to the God of love which knows no ending, a patience which never wearies, and a wisdom able to overcome every obstacle with which rebellious wills would seek to thwart His purpose of grace. It declares that this earth is not a whirling speck of matter severed from all other spheres of being, but rather that its past and future are intimately linked with the history and destiny of all other worlds, and that instead of its being--like a straw in a whirlwind--the sport of gigantic forces, it is guided on its onward course by the finger of God to a place of government and rule in the reconstruction of the universe. Nor must we imagine that the plans of the Creator include merely the majority of men, for the God of the surplus sparrow will have no ultimate `waste' in the fulfillment of His will...

"If a belief does not harmonize in full with the teaching of the Scripture, and the revealed character of God, or if it emphasizes one of God's attributes so as to exaggerate it over His other perfections, then it must be more or less untrue. In reading a poem, if there is not a perfect balance maintained between the different lines, we become aware of its imperfection, of the lack of rhythm which it betrays, and we know that the metre has been thrown out of balance either by the presence of a superfluous syllable, or the absence of a necessary one. God is the great Poem of the Universe, and His ways are but the poetry of His attributes in their activity. When, therefore, we seek to translate His ways into the terms of doctrinal statements, and our translation betrays a lack of poise and balance belonging to His perfections, we know that such a lack of harmony owes its existence to our having put into our statements something that should have been left out, or having left out something we should have put in.

"In studying the theories of human destiny, instead of finding this symmetry and balance in them, we find the reverse; and, as this doctrine does not stand alone but is intimately connected with such vital subjects as salvation, conciliation, and reconciliation, etc., we are not surprised to find that incongruity here has transmitted itself to these other articles of faith. And we may consequently expect that clearness of vision in one of these doctrines must exert a clarifying influence on our views in regard to those other subjects....

"The three great theories of human destiny may consequently be described as three great exaggerations. The Augustinian exaggerates the duration of punishment. The Annihilationist exaggerates the nature of punishment. And the Universalist exaggerates certain elements in the nature of God. Each and all of these views amply illustrate what we referred to as being `mistranslations of the divine perfections in the terms of our doctrinal statements.' The final truth we must look for elsewhere, satisfied that when found it will combine the truth common to all, while eliminating the error attached to each.

"We may talk and write as we please concerning the Creator's right to do as He pleases with those whom He creates; but we must not forget that the will of God is not something which can be understood apart from the nature of God. `Show me Thy glory,' was Moses' plea, and God revealed it to him in the statement of His power and freedom to confer forgiveness upon erring creatures. God is not experimenting in human life. He does not adventure at the creature's risk. He does not gamble on chance, or trust to a lucky turn of the wheel of life to bring a possible handful of His creatures back to Himself. In order to save one soul He is not compelled, by some hideous necessity, to doom a hundred. When His purpose in human life is completed, no debris will remain to mar the finished perfection of His work. The circle of human freedom is itself enclosed within the larger circle of the divine decrees. `Known unto God are all His works.' Sin's entrance into the universe was no accident, nor did it take the Almighty by surprise. God knew what it would do when He allowed it to enter; and when sin finally vacates the scene it will do so defeated in every particular, not even a partial victor over any that God brought into existence for Himself. Sin will not remain in the universe, either as wielding the lash of endless torment, or holding the scepter of endless death. Death itself shall die, and destruction be itself destroyed. That such a glorious end is to be the grand climax of eonian times, it is now our province to show from the store house of God's revealed truth" (Excerpts from All in All).

And those who have followed the unfolding of God's Eonian Purpose conscientiously to this concluding study, are prepared to enter into the precious heart-satisfying truth of the glorious consummation which the great omnipotent God of love had in view from the beginning. But for emphasis, let us first refresh our memory of the fundamental evidences gathered from God's word in Chapter III--The Beginning of Creation.


Our God and Father has been pleased to leave us in no doubt or uncertainty as to how it all began, but in clear, unequivocal language stated the Source and Goal of all things for our assurance and joy. Let us read it:

We are aware that an idol is nothing in the world, and that there is no other God except One. For even if so be that there are those being termed gods, whether in heaven or on earth, even as there are many gods and many lords, nevertheless to us there is one God, the Father, out of Whom all is, and we for Him, and one Lord, Jesus Christ, through Whom all is, and we, through Him (1 Cor.8:4-7).

O, the depth of the riches and of the wisdom and of the knowledge of God! How inscrutable are His judgments, and untraceable His ways! For who knew the mind of the Lord? or who became His adviser? or who gives to Him first, and will be repaid by Him? seeing that all is out of Him and through Him and for Him: to Him be glory for the eons! Amen! (Rom.11:33-36).

Assured by the Scriptures that there is One God, the Father, out of Whom all is, the question of the source of all things is settled to a finality. And regardless of how far backward we may carry our thoughts, the omnipotent, omnipresent, omniscient God, the Father, is there. And whatever else had a beginning, He had none, for all is out of Him.


God Himself, though present and powerful, being spirit, is invisible, intangible, imperceptible, and of necessity must have an Image to reveal Him to His creatures. Concerning this it is written that Christ is "the Amen, the Faithful and True Witness, and God's creative Original" (Rev.3:14), "the Son of His love,... the Image of the Invisible God, Firstborn of every creature" (Col.1:14,15). Being the Image of the invisible God, the Son of His bosom, He reveals the Father in all His love and glory (Heb. 1:3).


We also learned that God's purpose of the eons was made in Christ Jesus (Eph.3:8-12; Heb.1:2), and that He, being creation's Firstborn, the Effulgence of God's glory and the Emblem of His assumption, is the Beloved of the Father's bosom and the Enjoyer of the allotment of the universe, which He is carrying on by His own powerful declaration (Col.1:14-20; Heb.1:2,3; John 3:35; 1 Cor.15:27).


Considering the creation of the heavens and the earth--the universe--fresh from the hands of the Creator in all its primeval glory, God being all-wise and omnipotent, the question forces itself upon us: From whence came sin and evil? Why did God permit them to enter creation? Why the disruption of the primeval world?

These are legitimate questions, and it is only as we seek to know the true purpose of the eons which God made in Christ Jesus our Lord as revealed in the Scriptures, that we will be enabled to give an adequate and satisfactory answer to them.

As said before, we emphasize again, that sin and evil did not come into the universe by accident. They have an essential, though transient part in God's purpose, and He made ample preparation for them long before they were ever allowed to enter. This we have verified by the following Scriptures:

Christ,...a flawless and unspotted Lamb, foreknown, indeed, before the disruption of the world (1 Peter 1:19,20).

...the Lambkin Which has been slain from the disruption of the world (Rev.13:8).

Here we are divinely informed that Christ, in the purpose of God, was a flawless and unspotted Lamb, foreknown, indeed, before, and slain from the disruption of the world, when sin and evil entered. See Divine Calendar chart.

Thus we may apprehend that creation in all its perfection and glory may reveal some of God's power and wisdom, but His love can be displayed only where sin has sown the seeds of hate. There could be no Saviour apart from sin. There could be no reconciliation apart from enmity.

A perfect universe where creatures have no need of God and His gracious administration, might show forth glory and power and wisdom, but the lack of responsive love, would make it cold and pulseless. Hence, if God is to have the deep satisfaction of requited love from creatures who know the precious sense of fatherly affection, there must be distance, distress and condemnation, to form the field for the exercise of His favor. In no other way could He taste the sweet response of love from His creatures.

This is the wherefore of the eons which God made in Christ Jesus our Lord. Before the eons, there was no sin, nor evil, nor condemnation, nor death, nor misery. And, when the eons have been finished, all these things will be gone, for, at the consummation, death will be abolished, sin repudiated and all reconciled in perfect harmony, love and bliss. The eons present the time periods during which God effects His grand purpose-- attuning all His creatures to Him and each other in responsive love that will find expression in a universal reverberation of praise for all eternity.

Having considered sin and evil in its relation to the disruption, we now note its entrance into the world of mankind. It is here that we may more clearly apprehend the purpose which it has been divinely ordained to serve in the eonian times.


After the great disruption, God restores the earth for the habitation of mankind. And with the creation of man, He makes a garden of delights--a paradise--and places man in its midst. Good lay all about, unmixed with evil. Health, strength, honor, glory, and companionship with one another and God were the constant possession and privilege of Adam and Eve. Yet they knew nothing of the blessedness of all these boons. This we may learn by careful attention to God's word. To most minds, the tree of which Adam was forbidden to eat, was evil. Yet first and foremost, it was the tree of the knowledge of good.

Thus we find at the very forefront of revelation, the principle suggested which is the key to unlock the great problems that perplex us most. It is this: All knowledge is relative: it is based on contrast. The knowledge of good is dependent upon the knowledge of evil. Hence the tree in the garden was not, as we usually think of it, merely the means of knowing evil, but primarily the knowledge of good.


When Adam was placed in the garden, Jehovah God declared a law, concerning the tree of the knowledge of good and evil, saying:

The day you eat thereof, to die you are dying (Gen.2:17).

This brings us face to face with the question of the penalty of sin, concerning which a tremendous amount of confusion reigns. But God's word, in its purity, is clear and explicit. It is death. Not "Adamic death" nor "physical death"--terms which the Scriptures do not use--but simply death in the scriptural sense: a complete state of dissolution and unconsciousness until the resurrection.

The Scriptures repeatedly affirm that death is sin's penalty, a few of which we will consider:

The soul that sinneth, it shall die (Ezek.18:4).

Through one man sin entered into the world, and through sin death, and thus death came through into all mankind, on which all sinned ...(Rom.5:12).

Sin reigns in death (Rom.5:20).

The ration [wages] of sin is death. (Rom.6:23).

Now sin, fully consummated, is teeming forth death (James 1:15).

There is a sin to death (1 John 5:16).

These Scriptures plainly and emphatically say that death is the ration, wages, consummation of sin. They picture sin as a tyrannical monarch reigning in death.


Failing to follow the Scriptures at all times on all things pertaining to God's Eonian Purpose, many have been led away from the glorious light of the truth concerning the Goal of the Universe. But, apprehending at the very beginning of revelation that sin and death have a transient part in God's purpose of the eons, we are enabled to enter into the blessed realization of the purpose of Christ's manifestation.

As there could be no Saviour apart from sin; and no reconciliation apart from enmity; therefore, sin was a necessary prelude to salvation, and estrangement must precede reconciliation, and it is through these that God's heart could be bared and His affections shared by all His creatures. But the office of sin and estrangement is not effected until they are annulled and replaced by righteousness and peace. So we learn the purpose for which the Son of God was manifested was to undo what the Slanderer had done. Let us grasp the fullness of the Scriptures relative to this truth:

For this was the Son of God manifested, that He should be annulling the acts of the Slanderer (1 John 3:8).

Since, then, the little children have participated in blood and flesh, He also was very nigh in partaking of the same, that, through death, He should be abolishing him who has the control of death, that is, the Slanderer, and should be clearing those whoever, in fear of death, were through their entire life liable to slavery (Heb.2:14,15).

...yet now, once, has He been manifested through His sacrifice, for the repudiation of sin at the conclusion of the eons (Heb. 9:26).

...yet now is manifested through the advent of our Saviour, Christ Jesus, Who indeed, abolishes death, yet illuminates life and incorruption through the evangel (2 Tim.1:10).

The last enemy which is abolished is death (1 Cor.15:26).

With these wonderful Scriptures before us, we can plainly see that as long as death holds one individual in its embrace, the monarch Sin will still be reigning, and the purpose for which Christ was manifested in His sacrifice has not been accomplished!


How little men realize the odious violence they have perpetrated on the evangel of the glory of Christ by their traditional teachings which limit His work and rob Him of the glory which He accomplished on the cross! According to the Scriptures, Christ will save all, and must save all, or His mission and sacrifice is a failure! And this is the evangel of the glory of Christ, as it is written:

Yet we are observing Jesus, having been made some whit inferior to messengers (because of the suffering of death), wreathed with glory and honor, so that He should, by the grace of God, be tasting death for the sake of all (Heb.2:9).

Again we read in Romans 5:18,19:

Consequently then, as it
was through one offense
for all mankind for
thus also it is through one just
award for all mankind for 
life's justifying.
For even as through the
disobedience of the one
man the many were
constituted sinners,
thus also through the obedience of
the One the many shall
be constituted just.

These Scriptures place the matter beyond the denial that Christ's one righteous act is the basis upon which all mankind will yet be freed from every effect of Adam's offense. Truly God locks up all in stubbornness that He might he merciful to all (Rom.11:32). He creates the conditions in which He can reveal His love to His creatures, and when the eons are finished, all will be united to Him in responsive love and bliss that could be possible under no other circumstances.


Another glorious truth given through Paul is the correspondent ransom for all. This truth is ignored and repudiated by orthodox theology, while some seize upon it as a lash for others who do not hold their particular form of teaching, yet at the same time are guilty of denying all the essential facts connected with it. Our endeavor is to be consistent with all of God's word, yet we are especially strong in our belief in the correspondent ransom for all, as it is written:

For there is one God, and one Mediator of God and mankind, a Man, Christ Jesus, the One giving Himself a correspondent Ransom for all....(1 Tim.2:5,6).

This Scripture is clear and explicit that Christ is a Man, and the One Mediator of God and mankind, and is giving Himself, a correspondent ransom for all. Reverence for God's word and faith will take this just as God has been pleased to state it, and repudiate all human philosophy concerning it.


For this is ideal and welcome before God our Saviour, Who wills all mankind to be saved and to come into a realization of the truth (1 Tim.2:3,4).

As God is operating the universe in accord with the counsel of His will (Eph.1:11), and He wills (not merely is willing) all mankind to be saved, the matter is settled-- all mankind will be saved. It is here again that the question is settled through faith, not theology.

But we have other Scriptures that add further weight to these already considered. There is 1 Timothy 4:9-10:

Faithful is the saying and worthy of all welcome (for for this are we toiling and being reproached), that we rely on the living God, Who is the Saviour of all mankind, especially of those who believe.

Here is a truth that we are commanded to charge and teach. God is the Saviour of all mankind, especially of those who believe. This is a salvation within a salvation. Salvation is for all at the consummation, when Christ's work at Golgotha will be realized in the abolition of death, repudiating sin and making all alive. Those who believe have the especial salvation--life for the eons of the eons--before the consummation. Thus can we see the significance of Christ's statement:

And I, if I should be exalted out of the earth, shall be drawing all to Myself (John 12:32).

Contrary to the conventional idea that this speaks of men "lifting up Christ in preaching," thereby limiting the grand work of His sacrifice, the verse immediately following states that He signified by what death He was about to be dying. Therefore, Christ was exalted out of the earth on Golgotha's tree, and shall yet draw all to Himself.

Thus we have unequivocal evidence in the word of truth that Christ came to abolish the works of the Slanderer, the crowning one of which is death. He by the grace of God, tasted death for the sake of all, that He might abolish death and bring life and incorruption to light through the evangel; for God wills all mankind to be saved, and He is the Saviour of all mankind.

This opens the way for our consideration of the order in which God's Eonian Purpose--to be All in all--is to be accomplished. Remembering that

...even as through one man sin entered into the world, and through sin death, and thus death came through into all mankind, on which all sinned... (Rom.5:12).

We are also assured that

For since, in fact, death is through a man, resurrection of the dead is through a Man also. For, even as, in Adam, all are dying, thus, in Christ also, all shall be made alive (1 Cor.15: 21,22).

Realizing "the tremendous issues involved we are moved to give the original text as well as a strictly consistent sublinear translation so arranged as to show the balance of the argument. This text and sublinear is from the Concordant Version of the Sacred Scriptures in which each word is translated consistently as far as English will allow.

"The thoughts are grouped on the page so as to enforce the literary form which will enable us to grasp the argument more readily as well as the vital relation of each thought to the whole and its companion passage. The three, classes of those who are made alive are each given a separate line. The description of the consummation is shown to be an epanodos, or reversal, as is indicated by the vertical lines connected by dots, in which the handing over of the kingdom is shown to be equivalent to the subordination of the Son; the abolition of all mediate rule with the subordination of all; the reign until all is beneath His feet is repeated in the subordination of all beneath His feet. But the center and core of the consummation, as it relates to the resurrection (or rather, making alive), lies in the statement that `the last enemy to vanish is Death.' This explains why the consummation is spoken of as though it were the third class of those made alive. This explains how it is that all shall be made alive. There is no need of defining who are included in the last class, for it is already certified in the `all,' and is further substantiated in the abolition of the death state. Whatever we hold as to the nature of the death state, we should let this truth sink deep into our hearts: Death is to be abolished. Let those who are accustomed to the thought that it is merely meant to indicate the cessation of the act of dying (for which the Greek has a different expression) substitute that thought and see what place it can possibly have in the apostle's argument. What connection has it first of all, with the thought of `making alive?' How does it prove that all are to be made alive? How can it refer to a distinct class from those who have been previously raised? The argument demands the abolition of the death state and will not be satisfied without it."


For since, in fact, death is through a man, resurrection of the dead is through a Man, also (1 Cor.15:21).

"Death, as it is in the universe today, was channeled through mankind. Not only did it come through Adam to his posterity, but its dark stream overflowed to the creatures below as well as the creatures above. This truth helps to restore the primitive reading of Hebrews 2:9, which tells us that Christ tasted death for all, apart from God. Not all men merely, but all. So mankind does not only endure death itself, but channels it to all the universe.

"And the converse is just as true. Resurrection comes through mankind, for Christ was raised as a Man. But it will not stop with mankind, but, with a scope as wide as death, it will embrace the universe. The Corinthians denied the resurrection of any; the apostle insists on the resurrection of all!

"Death was introduced into the universe by a man; and resurrection likewise is brought to all by a Man. For as in Adam all are dying, thus also in Christ shall all be made alive. It is instructive to notice that it is not said that all shall be raised, though that will be fulfilled at the judgment of the great white throne. They are made alive, as we shall see, at the consummation. But the main point to be insisted on here is its universality in both cases. In Adam all are dying. Thus all shall be made alive in Christ. This has been met by the contention that only those `in Christ' are meant. But the passage conveys that force without the addition of `all' and it would be quite redundant.


"Three classes are made alive. These are:
  I. Christ the Firstfruit (in the past).
II. Those who are Christ's (at His presence).
III. The balance of mankind (at the consummation).

"This is the `explanation' of `as in Adam all are dying, thus, in Christ also, shall all be made alive.' But when will this occur? Even as there are three classes so also there are three distinct times when they will be made alive. Christ has already been raised to die no more. Others have been raised, as Lazarus, and the widow's son, and Jairus' daughter, and the son of the Shunammite (2 Kings 4:35), and the widow of Zarephath (1 Kings 17:22), but the resurrections here alluded to are not of this character. Many arose after His resurrection, but they are not counted here because, in the strict sense of the word, they were not `made alive' beyond the reach of death. If some should say that `it is appointed unto men once to die...' we only need remind them of the fact that this word `once' is followed by `and twice' in two of its occurrences (Phil.4:16; 1 Thess.2:18), and that the very term `second death' denies it. Those who are Christ's are to be raised `at His presence.' This term parousia is no special term to denote a particular event connected with His coming. As here, it denotes simply His being present. It includes our out-resurrection and the spoiling of Israel's tombs as well. All who are Christ's are then raised to die no more.

"Death is death, whether it is the first or second death. To imagine that the abolition of the death state results in the lake of fire, which is the second death, is an outrage on God's revelation. Why should the second death not be death as well as the first? Was the second watch (Luke 12:38) not a watch at all? Or the second sign (John 4:54)? And was not the Lord a Man because He is the Second Man (1 Cor.15:47)? So also is the second death, death.

"Besides, after the first death has been cast into the lake of fire, which is the second death, what death is left to be discarded? At the consummation, when this takes place, the only death which can be abolished is the second death. Instead of this passage referring exclusively to the first death, it has no bearing upon it at all. It refers only and exclusively to the second.

"The next resurrection is at the judgment of the great white throne. But it is not even alluded to here because, as in the cases already adduced, those who appear before its awful light shall not live, but die the second death. When, then, is the third class `made alive?' At the consummation, for then the death state itself is abolished, making it clear that `in Christ all shall be made alive.'" (Excerpts from All in All)

Now for concluding evidence on all this, we correlate three Scriptures that should be final to all truth lovers. They read:

...yet now, once, has He been manifested through His sacrifice, for the repudiation of sin at the conclusion of the eons (Heb. 9:26).
Sin reigns in death (Rom.5:21).
The last enemy which is abolished is death (1 Cor.15:26).

Christ was manifested in His sacrifice for the repudiation of sin at the conclusion of the eons. Sin reigns in death therefore, with the abolition of death at the consummation, as the last enemy, sin will be repudiated, all made alive in Christ, and the glorious work of His cross accomplished.


Oft have we read of the abdication, of earthly monarchs-- some because of ill-health and bodily weakness, some because of misrule, and others through lack of power to hold the obedience and loyalty of their subjects. But at the consummation of God's Eonian Purpose we read of a glorious abdication the like of which has never been entertained by any of earth's monarchs. Think of a reign so beneficent that all is brought to such a state of perfection, that the need of the restraints of government vanishes. And so will it be in the final eon of the administration of the complement of the eras, when the whole universe is headed up in the Christ--in the heavens as well as on the earth (Eph.1:10,11). Then, reigning as the Son of the Father's love until all, whether on the earth or in the heavens, are reconciled unto God through the peace made in the blood of His cross (Col.1:14-20), the blessed fruition of His exaltation on Golgotha's cross will be realized. Every knee having bowed, celestial and terrestrial and subterranean, and every tongue having acclaimed Jesus Christ as Lord for the glory of God, the Father (Phil.2:5-11), then will come the great abdication, according as it is written:

Thereafter the consummation, whenever He may give up the kingdom to God, even the Father, whenever He should be abrogating all sovereignty and all authority and power. For He must be reigning until He should be placing all His enemies under His feet. The last enemy which is abolished is death. For He subjects all under His feet. Now whenever He may be saying that all has been subjected, it is evident that it is outside of Him Who is subjecting the universe to Him. Now, whenever the universe may be subject to Him, then the Son Himself also shall be subject to Him Who subjects the universe to Him, that GOD MAY BE ALL IN ALL (1 Cor.15:24-28).

Before ever a creative fiat went forth, the transcendental purpose was, that God should be All in all. Not all in some; not much in all, but All in all. Is it any wonder if the eyes of faith at times have blinked when called upon to gaze upon that wondrous Goal of the Universe?

God is all in Christ now. He will be all in His saints when we are made alive, at His presence. He will be All in all when death is abolished at the consummation. And God will have it all; He has written it all; and He meant to write all, and not a weaker word. Nay, and those who have faith to take Him at His word will have it God All in all.

What a marvelous outcome of God's purpose! What a Christ we have, Who can accomplish such a complete reconciliation! All creatures reconciled to the great God of love, in the kingdom of the Father, to which there is no consummation. This is the Goal of the Universe!

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