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So it isn't all that bad to not follow Jesus.
It's bad. The wicked will go to the lake of fire.
No one is ultimately rejected by God.
Does God's love have an expiry date?
Everyone is reformed.
Everyone will be saved.
Do you really feel like that's what scriptures are teaching as a whole?
The Bible teaches universal salvation.
Why does God hate sin so much and can't bear those who do it?
Sin separates the God created man from fellowship & relationship with Love Omnipotent.
There is a wall between him and sin and between him and sinners. And where does it say that all people will ultimately enter in his presence?
Even Satan entered His presence according to Job 2, but that didn't save him. Yet all will be eventually saved.
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.
"Paul declares, however, that the effects of Christ's obedience are far greater for mankind than the effect of Adam's fall. For the third (5:15) and fourth (5:17) times in this chapter he makes explicit use of the 'qal wahomer' ("from minor to major") form of argument that is commonly used in rabbinic literature, expressed by "much more"...cf. earlier use at 5:9,10...And as in the case of the typology previously used (5:14), here, too, the form of the argument is antithetical. The grace of God extended to humanity in the event of Christ's death has abounded "for the many" (5:15b), which corresponds to the "all" of 5:12,18. The free gift given by God in Christ more than matches the sin of Adam and its effects; it exceeds it..."
"Contrasts are also seen in the results of the work of each. Adam's trespass or disobedience has brought condemnation (κατάκριμα, 5:18); through his act many were made sinners (5:19). Christ's "act of righteousness" results in "justification of life" (δικαίωσιν ζωῆς) for all (5:18). The term δικαίωσιν can be translated as "justification" (NIV, NRSV; but RSV has "acquittal") - the opposite of "condemnation". The word ζωῆς ("of life") is a genitive of result, providing the outcome of justification, so that the phrase may be rendered "justification resulting in life". 108
108. BDAG 250 (δικαίωσιν): "acquittal that brings life". The construction is variously called a "genitive of apposition", an "epexegetical genitive" or "genitive of purpose". Cf. BDF 92 (S166). The meaning is the same in each case: justification which brings life."
"The universality of grace in Christ is shown to surpass the universality of sin. Christ's "act of righteousness" is the opposite of Adam's "tresspass" and equivalent to Christ's "obedience", which was fulfilled in his being obedient unto death (Phil 2:8). The results of Christ's righteous action and obedience are "justification resulting in life for all persons"...5:18...and "righteousness" for "many" (5:19). The term "many" in 5:19 is equivalent to "all persons", and that is so for four reasons: (1) the parallel in 5:18 speaks in its favor; (2) even as within 5:19 itself, "many were made sinners" applies to all mankind, so "many will be made righteous" applies to all; (3) the same parallelism appears in 5:15, at which "many" refers to "all"; and (4) the phrase "for many" is a Semitism which means "all", as in Deutero-Isaiah 52:14; 53:11-12; Mark...10:45; 14:24; Heb.12:15. The background for Paul's expression is set forth in Deutero-Isaiah, where it is said that "the righteous one"...the Lord's servant, shall make "many" to be accounted righteous, and he shall bear their sins ...Isa.53:11..."
"It is significant, and even astounding, that justification is here said to be world-embracing. Nothing is said about faith as a prerequisite for justification to be effective, nor about faith's accepting it."
(Paul's Letter To The Romans: A Commentary, Arland J. Hultgren, Eerdmans, 2011, 804 pg, p.227, 229)
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