With only two exceptions, all of the adult Israelites that Moses led out of Egypt died in the wilderness without ever entering the Promised Land. Unbelief prevented their entry (Hebrews 3:19). This is a testimony to us that we should trust God and not harden our hearts (Hebrews 3:7-8; 1Corinthians 10:11). However what shall we say of them, whose carcasses fell in the wilderness, never inheriting the promises? Is it all over or is there yet salvation for them? Have they committed what many call the unpardonable sin? It may be interesting to note that the Bible does not speak of an unpardonable sin. In Matthew 12:31-32 Christ says all sorts of sin will be forgiven, but the blasphemy against the Holy Spirit shall not be forgiven, either in the present age or in the (age) to come. Mark 3:28-29 says there is no forgiveness in the age (translated, never), and is in danger of age judgment. Unbelief is thought to be the so-called unpardonable sin, and may very well be the sin spoken of here, but I find no evidence that this sin is unpardonable. Is there a sin too strong for the cross of Christ? Our understanding of this sin has got to be wrong, since these questions make the sin argument out to be too great an evil than Christ has power to save. Indeed, if this is so, truly all things are not possible for God (cp. Mark 10:27; 14:36). This is the spiritual parallel to the secular argument, asking if an Omnipotent God could create a rock that he couldn’t lift. Both arguments would turn our eyes away from God and place them upon his creation (the great rock or the great sinner).
The word for age is defined as a time of uncertain duration. Any attempt by myself or anyone else to say that this word means forever, eternal or everlasting must be accompanied with proof of context or proof from elsewhere in the Bible, that unending is exactly what it means. The sin against the Holy Spirit carries with it a punishment of God holding back his forgiveness for two ages. The first age in which the forgiveness is held back was the age in which Christ was born (the Age of Law or the Mosaic Covenant). The second is the age that was about to come upon the world due to Jesus’ sacrifice (the Age of Grace or the New Covenant). Anyone who sins against the Holy Spirit in either period will not have the opportunity to repent, because repentance is a gift from God (2Timothy 2:25). If anyone should seek repentance, he will not find it, just as Esau’s repentance could not bring back his birthright (Hebrews 12:16-17).
Hebrews 3:11 says God swore in his wrath that the unbelievers would not enter into his rest. In reality, this rest was not found by anyone who entered the Promised Land! David spoke of this rest (Hebrews 4:7), proving that Joshua was unable to give that rest to anyone (Hebrews 4:8). Only Christ is able to give this rest (Matthew 11:28-30). Therefore, there remains a rest to be given the people of God (Hebrews 4:9-11). Notice in Hebrews 3:11 that God swore in his wrath that unbelievers would not enter into that rest. Micah 7:18-19 states that there is no god like our God. Our God pardons iniquity and passes by our transgressions. He will not retain his anger forever, because he delights in mercy. He will turn again and have compassion upon us, subduing our iniquities and casting all our sins in the depths of the sea. Truly, God does not treat us as we deserve, and because he does not, his glory will fill the earth. Alleluia! Praise God for his mercy, which he displayed for us upon the cross!
All Israel will be saved! God says so in Romans 11:26. I’ve heard some Christians say: “God said it! That settles it! I believe it!” Well, God does say it in Romans 11:26, and it really should settle any argument to the contrary, but does it? Although all Israel shall be saved, concerning the Gospel, they are its enemies, because God chose to have mercy upon the gentiles. Concerning the election, they are still beloved of God (Romans 11:28). They are the enemies of God, yet God loves each of them. Truly, God’s thoughts are not my thoughts. His ways are not my own ways. How I wish I thought and acted more like him. If such a thing were true, I wouldn’t be so judgmental toward others.
I find it interesting to see what conclusions I may draw from this teaching of unbelief among the Jews. First of all, unbelief is unbelief no matter who is expressing it, whether Jew or gentile. Secondly, if God is not a respecter of men’s persons (Acts 10:34; Romans 2:11; James 2:9), then it must be true that what happens to the Jews due to their unbelief happens as well to the unbelieving gentiles. If it can be shown that God saves all Israel, then it must also be true that God saves all gentiles as well.
God has not cast away his people (Romans 11:1-2). Though they have committed great evil, God still reserves a remnant among them (Romans 11:2-5). For grace to be grace there can be no boasting of any work of righteousness that we have done. Either salvation is a gift, or God owes it to us. It cannot be any other way (Romans 11:6).
Israel did not and could not obtain what it sought after. The elect, those upon whom God will have mercy (Romans 9:15; 8:29), have obtained what Israel sought after (Romans 11:7-10). Israel has stumbled, but not that it should fall. Israel stumbles that salvation could be brought to the gentiles, and this mercy extended to the gentiles is intended to provoke the Jews to be jealous for God (Romans 11:11). Israel’s fall or partial blindness, which comes from God (Romans 11:8-10), is a blessing to the rest of the world. The question now is: “What will their fullness be like, if their fall is wonderful for us” (Romans 11:12)? If the casting away of Israel is the reconciling of the world, the receiving of them must bring about the resurrection of all the dead gentiles viz. Sodom and Gomorra, those killed in the Flood etc. (Romans 11:15). Without minimizing Christ’s rejection by his own people, the Root is holy, therefore the branches (the Jews) are holy as well (Romans 11:16).
We are not to boast against any unbeliever, especially the Jews. We live in God’s goodness but they in God’s severity. This is to be a warning to us, in that we should continue in his goodness. Otherwise, we too will find ourselves castaways (Romans 11:17-24). Paul reveals a secret that up to that time had not been known. Blindness in part has come upon the Jews only until the fullness of the gentiles comes into the fellowship through election (Romans 11:25).
All Israel shall be saved (Romans 11:26). It is God’s covenant with them that he should take away their sins (Romans 11:27). Concerning the Gospel, they are the enemies of God; but concerning the election, they are beloved of God for the fathers’ sakes (Romans 11:28). God will not change his mind concerning what he gives nor whom he calls (Romans 11:29). In times past we were unbelievers, yet we have found mercy in the Jew’s unbelief. Likewise, they will find mercy, because mercy has been shown to us, the gentiles (Romans 11:30-31). God considers them all in unbelief so that he can have mercy upon everyone, both Jew and gentile alike (Romans 11:32)!
Praise God! He is not at all like I am. It is good that he doesn’t need my advice (Romans 11:33-36). How could I even begin to know him or his ways unless he first reveals himself to me?
To conclude, let’s look into Isaiah 57. God says in Isaiah 57:16, that he will not contend with the Jews forever, neither will he always be angry. Why? “…Because the spirit would fail before me, the breath of man which I have made.” Verse-17 reveals that God was angry because of Israel’s greed, and because he was angry, God hid himself from them. They kept on in their willful ways, unrepentant. Verse-18 expresses God’s grace in that he receives them as they are and heals them. In other words, they will change; they will repent, but the motivation will come from God (cp. Philippians 2:13). Thus, God will comfort them and those who mourn for Israel. The universality of God’s grace is revealed in Isaiah 57:19, in that he will heal him who is near (the Jew) and him who is afar off (the gentile). Verses-20 and 21 answers to Isaiah 57:1-2. Those who are faithful will escape the future ages of judgment, but the wicked will be brought through them, because God is never mocked, though he is abundant in mercy! Truly, we serve a magnificent God!
Smoodock's Blog 
12 responses to “Unbelief: Too Heavy a ‘Rock’ for God to Lift?”
Hi Dave,
I said: “As for your opinion that the Lord isn’t omnipotent, this is illogical, since he did help thin in chapter 4”
It appears to me that you expect each verse to tell you the whole story about a matter. It doesn’t, and that is not how Scripture should be read for a subject study, which is what you are trying to do with regard to the subject of God’s omnipotence.
In Proverbs we are told it is God’s glory that he **hide** a matter (about himself), but it is to the kings glory (viz. man’s glory) to seek it out (Proverbs 25:2).
I said: “Israel trusted the Lord to help them in the mountains, but when it came to the plains where the chariots were, they balked”
I have shown in a previous reply to you that in the days of Joshua Israel was already concerned about the chariots (Joshua 17:16), but Joshua encouraged them that when the time came, they would be strong enough to drive them out (Joshua 17:18). Knowing this and reading Judges 1:19 shows us they were still afraid of the chariots. They couldn’t accept the fact that the Lord would help them. Nevertheless, when people are in a great straight, and having nowhere else to go, they turned to the Lord in Judges 4:3. In other words, they came to terms with the fact they couldn’t do it, so they threw the whole situation in the lap of the Lord—and he came through for them. Teaching them it is a mistake not to trust him!
I suppose you and I just don’t see the same things when we look at the verse then.
Thanks,
David
Ed,
I’ve enjoyed looking through the various blogs and topics. Your thoughts are compelling.
This topic of universalism is intriguing and difficult. Pondering the various “bad guys” throughout the bible, to include Annas and Judas, apostate Jerusalem, Pharaoh, etc., difficulties arise in that they opposed God, yet God used them to accomplish His will. If He used Annas to bring the end of the temple system, did God harden the heart of Annas, as He did Pharaoh, to accomplish His will? If so, how can either man be eternally separated when they acted to bring about the will of God?
Yet, in contrast, does God CONTROL evil to accomplish His purpose as opposed to being the CAUSE of it? James 1:13 teaches, “God cannot be tempted with evil, and he himself tempts no one.” This notion would take us back to Rom 8:28 in that God works “all things together for good to those who are the called according to the purpose.” Yes, He can change any heart at any time, yet He gives us moral capacity to reject love and forgiveness. It’s hard to contemplate…why the potter moulds some into toilets and some into vases. Habakkuk basically asked the same question regarding Babylon. God promised the destruction of Babylon for its role in judging Judah and helping bring about her repentance.
As to the salvation of all Israel, I often reflect on Jer 3. It’s marriage language again, but God says “though you’ve heard it said in Deut 24 that a wife is defiled if she marry another, and she cannot return to her first husband, but I say Return to me again.” For though He divorced her for her adultery and idolatry of Baal (I can’t see that she married Baal, but it’s God language to her), yet He still considers Himself husband to her and He eagerly awaits her return to Him. In that vain, as we await the full coming in of the gentiles, it appears she (Israel) will have to make the decision to return to Him. Perhaps, He will assist by the removal of the veil from her eyes, yet it appears a decision she can and has to make. Jesus tells the parable of those who rejected the wedding feast invitation. Another of the virgins who didn’t have oil and were not there when the bridegroom came for the bride. Yes, God hardened them as a blessing to the gentiles, yet Jesus seems to say some won’t attend the wedding feast.
Paul, in 1Cor 6 has a list of those who will not enter the kingdom, to include those that are remarried after divorce while a first spouse lives (Moses, Jeremiah, Jesus, Paul, John the baptist all define them as adulterers). How many next to us in our pews each week are living outside covenant marriage rules, which I just described from Jer 3, and will die without repenting of their adultery and failing to stand in waiting for restoration of their marriages? The new covenant promises that those laws will be written on their hearts and that Jesus, in them, will cause them to walk out of that unrepentant, hard-hearted position and stand within the covenant promises. What do we make of those “apple tree” lives that bear “lemon” fruit while confessing Jesus as Savior? What of those who believe that there are other means to attain righteousness outside of the blood of Christ? What of those who don’t believe John 7:17?
This is mostly rhetoric, I confess, and seems to easily ramble :). God only works through covenants, and His justice regarding them is perfect. Mephibosheth should have been killed for King Saul breaking the covenant with the Gibeonites, made some 400 years earlier, yet instead gained a place at the table of King David because of Jonathan’s covenant with David. 7 others lost their lives for a covenant Joshua made in error and against specific instructions from God. It’s difficult to wrap our minds around God’s ways.
You are a blessing in so many ways. May your growth continue to shine.
Bill
Greetings Bill, and thank you for your comment. It is always a pleasure to discuss matters of God’s word with you.
Indeed, the idea of universal salvation is difficult, and intriguing at the same time. It is not something I embraced lightly or emotionally. I am aware of the present stand of most of Christianity, so that alone causes me to consider this subject with great caution. Nevertheless, there are some well respected Christian authors and ministers who do (or did while they were alive) embrace the teaching. So, as usual, we are left only with the word of God to define our common faith, and I’m satisfied with that.
Concerning the Bible’s bad guys and God’s hardening their hearts, Paul writes about Pharaoh and submits the question: Why does he yet find fault? For who has resisted his will? (Romans 9:19). It is my understanding from the scriptures that all men (without God) are evil. None of us will pursue the good unless we are helped along the way. The vessels of honor are those chosen by God to embrace his will and give glory to God by the way they life out their lives. The vessels of dishonor (or wrath) might be anyone or any nation that affects the vessels God chose for honoring him. What is the difference between the two? None that I have found. That is, God didn’t choose anyone or any nation to draw near to him, because he or they were more righteous, or for any other favorable reason that would cause God to choose the way he did. God simply chose one man, or one nation out of all unrighteous men, or all unrighteous nations and worked with that man or that nation to be an example for good before others. God “hardens the hearts of folks” by not working with them for good. No man does good (on his own), no one chooses God or his way on his own (Romans 3:12). Romans 1 tells us how the vessels of wrath are formed. The begin calling evil good and good evil, and because they don’t change their minds even when they know God’s will, God simply gives them over to do those things in their hearts, believing and professing themselves to have found new wisdom, they show themselves to be fools.
Concerning God giving “us moral capacity to reject love and forgiveness”, we have been given freedom to choose God or reject him—this is so. However, this precludes the idea that man would do such a thing, while knowing all the facts. Sometimes we get the idea that man becomes lost to God—that he has committed some kind of unpardonable sin, but how do we fit that idea into the context of scripture that says nothing is impossible for God (Jeremiah 32:27; Matthew 19:26; Luke 1:37). We need to understand that some scriptures **must** be defined by other scriptures to show the real truth. For example, did Jesus really mean we should pluck out our eyes, if our eyes are tools that cause us to sin (Matthew 5:29)? I hardly think so, but if taken literally and without modifying it with other scripture, the human race must make itself blind, if we are to be saved, for all men use their eyes to sin.
If the Biblical bad guys are really lost causes (even for God), why did Jesus intercede for them on the cross? His prayer was to ask God to forgive them (including Annas), and Jesus claimed that God always heard his prayers (John 11:41-42). They simply didn’t know what they were doing, just as Jesus said. Peter also says as much in Acts 3:14, 17.
Concerning Jeremiah 3, I agree. The Law and grace simply do not mix well. The law would prevent the sinner’s return to God and demand his life, but grace permits it—trumping the law, like the law of aerodynamics trumps gravity. There are higher laws, which, if obeyed, cancel out the effects of lower laws. Love is full of grace and conquers all.
I also agree with your claim: “He will assist by the removal of the veil from her eyes…” it can be done no other way. I have no wisdom as it pertains to God, except that wisdom that is given me by him. I presume the same is true for all. Jesus is made wisdom for us (1Corinthians 1:24, 30). As for “those who believe that there are other means to attain righteousness outside of the blood of Christ”, ignorance can be corrected through correct knowledge. Why would God condemn forever folks who simply didn’t know the truth. Ignorance is not a good measure of what a man would do, if he knew the truth.
Concerning Paul and 1Corinthians 6, I think many things become clear once we understand what it means to be Christ’s. Is becoming Christ’s the only salvation there is? Was being a Levite the only Israel there was? God called Israel to become a kingdom of priests to the nations, but they immediately went astray—going after other gods, breaking the Covenant while Moses was still talking with God up on the mount. When Moses returned he stood at the gates of the camp and asked: “Who is on the Lord’s side?” of all Israel who could have came out to Moses, only the Levites responded. As a result they were chosen to be the priests and ministers to God and the teachers of Israel. This is how I see our salvation. God is not simply saving us. He begins with us and offers us a part in his work of saving all mankind. He intends for us to be in ministers to the world when Christ returns. We and we only will be Christ’s, i.e. in a unique relationship similar to that which the Levites had with God, though Levi was only one part of Israel.
Paul correctly said none of those people whose life was defined by the sins he mentions will ever enter into the Kingdom of God, which is also styled “in Christ” in other parts of Paul. What Paul refers to here is the new creation. The old creation is found in Adam. Both you and a I were born into the human race having a life that could be traced back to Adam. If God intends to make a new creation, it would not be found in Adam. The kingdom of this world (the world over which Adam was given rulership) is not the Kingdom of God. Jesus said as much in his reply to Pilate. Rather, according to 1Corinthians 15 Christ has become our new and final Adam. The new creation is found in Christ. Everyone who is given eternal life must be given Christ’s life. In Adam all die, but in Christ all live. There exists only two entities in this world: Adam and Christ. The one is temporary and will pass away, while the other is eternal. While everyone who is saved is transported from Adam and into Christ, we have a unique relationship with Christ in that we trust him now, while he is yet on the mount (so to speak). We trust him, not because of any righteousness on our part, but because God has chosen us (for reasons I don’t fully understand) long ago before Adam’s rebellion (cf. Ephesians 1:4; 2:1-10). He chose us and will bring that to pass, for no man is able to even come to Christ unless he is drawn by God (John 6:44). This implies that the world is not drawn to Christ. God’s chosen are drawn to him. So, why would God condemn those who lack the power to come to him? It doesn’t make sense.
I agree with your analogy of Mephibosheth. The whole idea of salvation is one of grace. The demands of the law have no place in what Christ has done for us, and not only for us, but for the world (John 3:16; cf. 1Timothy 4:10).
“You are a blessing in so many ways. May your growth continue to shine.” Thank you for that, and may God richly bless you in all you do, and may you continually glorify him with all your heart, soul, mind and strength.
Eddie.
“He chose us and will bring that to pass, for no man is able to even come to Christ unless he is drawn by God (John 6:44). This implies that the world is not drawn to Christ. God’s chosen are drawn to him. So, why would God condemn those who lack the power to come to him? It doesn’t make sense.”
No, I agree, it doesn’t make sense to us. There is a part in Romans, I think, where God says that all men have all the information needed through creation to choose Him…that no man will have an excuse that they didn’t know or weren’t given the opportunity to come.
If you’d be willing, please tell me what “chosen” means to you? Maybe it means those “chosen” to know the doctrine (John 7:17) and to stand between the edge of the cliff and those hurtling toward their destruction (Psalm 104?). Though the gift is forgiveness and eternal life and jewels in a crown to lay at God’s feet, maybe the gift is also the great work of representing Christ to others, embracing the persecution that comes with it, and being granted the opportunity to take up our cross for Christ in His Sabbath rest (Heb). Wow, that was a mind shift for me just then…Amen.
I’d be interested to read a couple of the authors or ministers you mention, if you’d be willing to recommend them. I’d prefer the ones like John Wesley and his era. Andrew Murray (late 1800s) has become a favorite of mine.
If you would indulge me, I’d like to ask some other things of you. What would you suggest I read regarding what happened in the history of the Jews from 70ce moving forward for the next 100 or so years. Did Josephus continue to write, or are there others similar to him?
Also, after studying through Genesis, Exodus, and now into Numbers, is there a specific point in time when God finally stopped indulging Israel and “divorced” her, as spoken of in Jer 3? Can you pinpoint the final straw, so to speak? Or talk me through it a little, so I can begin to work my way?
Thank you for sharing.