Many forget to include these passages when speaking of universal salvation for the reprobate mind (Romans 1:28).
Rom.1:32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
Worthy of death, not endless tortures or endless annihilation.
Rom.8:20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Rom.11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins.
30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath imprisoned them all in unbelief, that he might have mercy upon all.
36 For out of him, and through him, and into him, is all: to whom be glory into the eons. Amen.
Rom 5:18 Consequently, then, as it was through one offense for ALL MANKIND for condemnation, thus also it is through one just act for ALL MANKIND for life's justifying."
Rom 5:19 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."
Paul makes a parallel between "the many" who were condemned & sinners and those who will be justified & constituted just.
“In Romans 5, the justification is co-extensive with the condemnation. Since all share in one, all share in the other. If only a certain portion of the human race had partaken of the sin of Adam, only a certain portion would partake of the justification of Christ. But St. Paul affirms all to have been involved in one, and all to be included in the other.”
Therefore there is salvation after death. And corrective punishment.
Jesus shall see of the travail of His soul & be satisfied. Not satisfied a little bit, but the vast majority fried alive forever.
"He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities." (Isa.53:11).
For how "many" (not few) did He "bear their iniquities"? All.
https://www.tentmaker.org/books/hope_beyond_hell.pdf
"Not that Paul’s argument there is difficult to follow. What preoccupies him is the agonizing mystery that the Messiah has come, yet so few of the house of Israel have accepted him, while so many Gentiles—outside the covenant—have. What then of God’s faithfulness to his promises? It is not an abstract question regarding who is “saved” and who “damned”: By the end of chapter 11, the former category proves to be vastly larger than that of the “elect,” or the “called,” while the latter category makes no appearance at all. It is a concrete question concerning Israel and the Church. And ultimately Paul arrives at an answer drawn, ingeniously, from the logic of election in Hebrew Scripture.
Before reaching that point, however, in a completely and explicitly conditional voice, he limns the problem in the starkest chiaroscuro. We know, he says, that divine election is God’s work alone, not earned but given; it is not by their merit that Gentile believers have been chosen. “Jacob have I loved, but Esau have I hated” (9:13)—here quoting Malachi, for whomJacob is the type of Israel and Esau the type of Edom. For his own ends, God hardened Pharaoh’s heart. He has mercy on whom he will, hardens whom he will (9:15–18). If you think this unjust, who are you, O man, to reproach God who made you? May not the potter cast his clay for purposes both high and low, as he chooses (9:19–21)? And, so, what if (ei de, quod si) God should show his power by preparing vessels of wrath, solely for destruction, to provide an instructive counterpoint to the riches of the glory he lavishes on vessels prepared for mercy, whom he has called from among the Jews and the Gentiles alike (9:22–24)? Perhaps that is simply how it is: The elect alone are to be saved, and the rest left reprobate, as a display of divine might; God’s faithfulness is his own affair.
Well, so far, so Augustinian. But so also, again, purely conditional: “What if . . . ?” Rather than offering a solution to the quandary that torments him, Paul is simply restating it in its bleakest possible form, at the very brink of despair. But then, instead of stopping here, he continues to question God’s justice after all, and spends the next two chapters unambiguously rejecting this provisional answer altogether, in order to reach a completely different—and far more glorious—conclusion.
Throughout the book of Genesis, the pattern of God’s election is persistently, even perversely antinomian: Ever and again the elder to whom the birthright properly belongs is supplanted by the younger, whom God has chosen in defiance of all natural “justice.” This is practically the running motif uniting the whole text, from Cain and Abel to Manasseh and Ephraim. But—this is crucial—it is a pattern not of exclusion and inclusion, but of a delay and divagation that immensely widens the scope of election, taking in the brother “justly” left out in such a way as to redound to the good of the brother “unjustly” pretermitted. This is clearest in the stories of Jacob and of Joseph, and it is why Esau and Jacob provide so apt a typology for Paul’s argument. For Esau is not finally rejected; the brothers are reconciled, to the increase of both precisely because of their temporary estrangement. And Jacob says to Esau (not the reverse), “Seeing your face is like seeing God’s.”
And so Paul proceeds. In the case of Israel and the Church, election has become even more literally “antinomian”: Christ is the end of the law so that all may attain righteousness, leaving no difference between Jew and Gentile; thus God blesses everyone (10:11–12). As for the believing “remnant” of Israel (11:5), they are elected not as the number of the “saved,” but as the earnest through which all of Israel will be saved (11:26), the part that makes the totality holy (11:16). And, again, the providential ellipticality of election’s course vastly widens its embrace: For now, part of Israel is hardened, but only until the “full entirety” (pleroma) of the Gentiles enter in; they have not been allowed to stumble only to fall, however, and if their failure now enriches the world, how much more so will their own “full entirety” (pleroma); temporarily rejected for “the world’s reconciliation,” they will undergo a restoration that will be a “resurrection from the dead” (11:11–12, 15).
This, then, is the radiant answer dispelling the shadows of Paul’s grim “what if,” the clarion negative: There is no final “illustrative” division between vessels of wrath and of mercy; God has bound everyone in disobedience so as to show mercy to everyone (11:32); all are vessels of wrath so that all may be made vessels of mercy.
Not that one can ever, apparently, be explicit enough. One classic Augustinian construal of Romans 11, particularly in the Reformed tradition, is to claim that Paul’s seemingly extravagant language—“all,” “full entirety,” “the world,” and so on—really still means just that all peoples are saved only in the “exemplary” or “representative” form of the elect. This is, of course, absurd. Paul is clear that it is those not called forth, those allowed to stumble, who will still never be allowed to fall. Such a reading would simply leave Paul in the darkness where he began, reduce his glorious discovery to a dreary tautology, convert his magnificent vision of the vast reach of divine love into a ludicrous cartoon of its squalid narrowness. Yet, on the whole, the Augustinian tradition on these texts has been so broad and mighty that it has, for millions of Christians, effectively evacuated Paul’s argument of all its real content. It ultimately made possible those spasms of theological and moral nihilism that prompted John Calvin to claim (in book 3 of The Institutes) that God predestined even the Fall, and (in his commentary on 1 John) that love belongs not to God’s essence, but only to how the elect experience him. Sic transit gloria Evangelii."
https://www.firstthings.com/article/2015/05/traditio-deformis
"I respectfully view your interpretation as the opposite of most careful Bible students, who recognize here and in its' OT context, God's ability to have mercy however he pleases is precisely that he can choose to have it toward those completely undeserving, such as those you see as "wicked God haters." Indeed, Paul's express point in speaking of those God hates and hardens and those He loves and chooses, Issac vs. Esau, is that Issac whom God loves is not the most wicked or deserving one, but a scoundrel chosen before he ever did anything. He further makes clear that those who experience such a puzzling 'hardening' are not those rejected by God, or consigned to 'hell,' but in chapter 11 that the point of all such binding people over to disobedience is that God will "have mercy upon everyone."
