I have said many times that, while the Concordant
Version of the Sacred Scriptures is many thousands of times better than
the King James Version, yet the latter teaches, just as plainly as
language can teach, that all mankind will be saved, justified and made
alive in Christ. In the face of this, enemies have injured my
testimony, by telling people that the doctrine of the salvation of all
mankind cannot be taught, without using a "new Bible." I
propose to devote this editorial to showing that this is not true.
I do it, because hundreds of my readers have only the King James
In Rom. 1:21, that Version mentions those who became
vain in their imaginations. While "reasonings" is a
better rendering, the King James Version is substantially correct, for
vain reasonings are based on vain imaginations.
Some years ago a man from the Moody Bible Institute
was holding a Bible Conference in Glennville, and said, in one of his
discourses, "God has to have a Hell, in which to put people whom He
can't save. He cannot afford to have them roaming the universe at
will. They must be confined." No scripture was given
for this statement. It was simply vain reasoning, based on a vain
I have as much right to reason as he has. So
here is my reasoning on that subject: If God can't save them,
perhaps He can't put them in hell. Who knows but they may put Him
But why reason about it? The simple statement
that God is the Savior of all men, I Tim. 4:10 is worth a million times
more than all the reasoning of vain imaginations. If we believe
that statement, (and it is found right there in the King James Version),
there is no need to reason about it, at all. And we won't, if we
believe the Bible!
A man said to me, "God means to destroy sin,
and, therefore He will kill all whom He can't save. He would
rather destroy sin by saving people. But there are some whom He
can't save. The only way He can deal with them, is by killing
Where, in the Bible do we find that the death of a
sinner destroys sin? It will stop that particular sinner from
committing acts of sin, but it cannot destroy the fact of sin - sin as a
state. This is amply proven by the fact that those who are roused
just before the judgment session at the white throne, are judged
immediately after their rousing. They will be judged before they
have time to commit a sin. They will be judged on a basis of what
they did before death. They may have been dead thousands of years,
but they are roused as sinners.
The second death is like the first. It is
simply death. If the first death cannot destroy sin, neither can
the second death. God is interested, not in destroying the sinner,
but in destroying sin. Suppose I am a bookkeeper, and make a false
entry on the book. Would my death remedy the matter? After I
had been dead for years, the entry on the book would remain just as it
was at first, so far as my death having anything to do with it. My
employer would be interested in getting the books right - not in killing
me. So God is interested in putting away sin, (Heb. 9:26, King
James Version), and not in the endless destruction of the
What a pity, that it seems necessary to devote so
much space to this matter. It should be sufficient, to quote the
passage that tells how God remedies the situation: "For He hath
made Him to be sin for us, who knew no sin, that we might be made the
righteousness of God in Him," II Cor. 5:21. The endless death
of all sinners could not wipe out the fact of sin; but Christ, the Son
of God, could be make Sin for us, and put away sin. In this way we
become God's righteousness in Him.
Perhaps it is too much to expect that men will quit
reasoning about salvation. Then, the best thing to do, if they
must reason, is to reason from well known facts as premises. Here
is an example of sound reasoning: God created the heavens and the
earth. One who can do this, can do whatever else He wills.
God is love. He who is love, wills to save all mankind.
Therefore, God wills to save all mankind. He Who can do what He
wills, will save all mankind if He wills it. He does will
it. Therefore, God will save all mankind.
But even this sound reasoning is abhorrent to me,
because it is so unnecessary. It is much better to believe the
following passage: "For this is good and acceptable in the sight of
God our Savior, Who will have all men to be saved, and to come unto a
knowledge of the truth," I Tim. 2:3, 4, King James Version. I
wonder how many of my readers, who boast that they believe everything in
the King James Version, really believe this passage.
I asked a brother three questions, and he answered
them. They are given here: 1. Does this passage teach that all
mankind will be saved? Answer: "No." 2. What does
it teach? Answer: "It teaches that it is God's will that all
mankind should be saved; but they will not all be saved."
3. How would you phrase a statement if you intended to teach that
all mankind will be saved? Answer: "I would phrase it just as
it is here in the Bible, but I don't believe Paul meant to teach any
such thing." Now, reader, what do you think of
His second answer is correct, in that it says it is
God's will that all should be saved. Since when has He been unable
to do His will? The Version that we are using in this study says,
in Eph. 1:11, that God "worketh all things after the counsel of His
own will." If that language means anything at all, it means
that God wills, and then works in accord with it. He does not TRY
to work all things after the counsel of His will. He WORKS
them. Is the salvation of sinners outside the scope of "all
In the King James Version, is one of the most
majestic statements I have ever read. When I was a boy, I
always felt lifted up, when I heard my old Uncle Irving Kersey quote it,
which he often did. It was one of his favorite passages.
Here it is: "Remember the former things of old; for I am God, and
there is none like Me, declaring the end from the beginning, and from
ancient times the things that are not yet come, saying, My counsel shall
stand, and I will do all My pleasure," Isa. 46:9. Please
remember what I am doing. I am showing that we do not have to
resort to some other version of the Bible, to teach the salvation of all
mankind. I maintain that the Concordant Version is far superior to
any other I have ever seen; but when a person says the salvation of all
men is not taught in the King James Version, he simply states an
The trouble is, preachers do not believe the
Bible. They do not believe the very Version with which they try to
discredit the Concordant Version. They will read a passage as a
Text, and then spend an hour trying to twist it into something
else. I know, because I have been there. I suspect that a
thousand people have heard me, in the past, read I Tim. 2:3, 4, and then
say, "This does not mean all men; it means some form all classes of
men." I am ashamed that I ever thus handled the word of God
deceitfully. But I did. And others are doing it. And,
like myself at that time, they think they are doing service to
Many "laymen" would believe the truth if
teachers did not fight it. Brother Marion Powell of Kite, Ga.,
told me that once, many years ago, his father was reading the Bible, and
called to him and said, "It says here that God will have all men to
be saved. It seems to me that all will be saved." Who
knows how many others have found this precious passage, and rejoiced in
it, until the preacher assured them it does not mean what it says?
That this "assurance" was deadening in its effect, cannot be
denied. There has been much gloom in the minds of saints, because
preachers would not let them believe the truth.
It is pleasant to remember the great joy that
abounded in the hearts of about nine-tenths of those whom I served as
pastor, when I first began to preach the salvation of all mankind.
It was easy to show them that the Bible teaches it. But this joy
was short-lived, in the case of the majority of them. Preachers
showed them that it would not do to hold this "pernicious"
theory, and that they had better bow to what the parsons said. The
alternative was exclusion from the "church." But when it
came to a "show-down," several chose exclusion. Many
others hid the truth in their hearts, and, while they yet believe it,
they dare not say so.
The King James Version says, Rom. 5:18:
"Therefore, as by the offense of one judgment came upon all men to
condemnation; even so; by the righteousness of one the free gift came
upon all men unto justification of life."
The vain reasonings on this passage revel two schools
of "thought." One side says, without shame of confusion,
that, while the first "all," means all, the second does
not. The other side says that, by the death of Christ, all men may
be justified if they will accept it. They ignore the "even
so." It denotes a close parallel. All mankind are in
condemnation, whether they accept it or not. It is because of what
Adam did. If there is any force to the "even so," then
all mankind will have justification of life, because of what Christ did,
and not because they accept it.
"As in Adam all die, even so, in Christ all
shall be made alive," I Cor. 15:22. The words "made
alive," should be rendered, "vivified." But, even
without this knowledge, one may understand that to be made alive in
Christ, means salvation. Who, being acquainted with Christ, can
feel that to be in Him is to be in a state of condemnation, or even in
danger of it? When Paul wants to emphasize the safe condition of
saints, he can find no better phrase, than "in Christ."
He uses the expression many times.
A stock expression of those who do not believe death
will ever be destroyed, is: "You can destroy war, without bringing
back all who have been killed in war. You can put out a fire that
is burning a house, without bringing back the wood that already
burned." This is vain reasoning. War is a
process. So is a fire that is burning. Dying is a
process. Dying can be stopped, without bringing back all dead
ones. But death is a state. It is not dying, but death, (the
state), that is the last enemy to be destroyed, I Cor. 15:26.
Abolishing War, and extinguishing a fire, is no illustration of
abolishing death. I repeat, death is a state. To abolish it,
is to make all alive in Christ.
The King James Version seems to deny the salvation of
all, in some passages. This is because aionion is
mistranslated. Eternal and everlasting are from aionion, which is
not endless duration. Remember this, when reading that