1 Cor.3:15 does not speak of Universalism.
Did you read the right verse:
1 Cor.3:15 If any man’s work is burned, he will suffer loss, but he himself will be saved, but as through fire.
Mt.1:21 ...….
"And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins."
100% True for ALL who choose God.
Those words are not added to Mt.1:21:
Mt.1:21 And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.
Mt.2:6b ...my people Israel.
The "His people" referred to are Israel (2:6) of the context. IOW people like Judas Iscariot, the son of perdition, & the Pharisees who were blaspheming Christ & or the Holy Spirit, etc.
BTW the book of Matthew is the first book of the NT, Revelation being the last. In the very first chapter of the first book of the NT, God declares the end from the beginning:
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: (Isa.46:10)
100% correct.
Matthew 15:24
"He answered, "I was sent only to the lost sheep of Israel."
And then He saved the "worst of sinners" whom He sent to both Jews & Gentiles, for Love Omnipotent desires to save all mankind (1 Tim.2:4-6). All would include people like Pharoah, Judas, Hitler, etc.
"Premise 1: God desires all be saved. (e.g., 1 Timothy 2:4: "[God] who desires (thelo) all people to be saved and to come to the knowledge of the truth.")
Premise 2: God accomplishes all He desires. (e.g., Isaiah 55:11: "So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire (thelo, from the Septuagint), And without succeeding in the matter for which I sent it.")
Conclusion: All will be saved."
1 Timothy 2:4 + God does all He desires = all will be saved?
We gentiles are now able to be saved because the Jews rejected their Messiah.
Rom.11:26....
Again...the misapplication/understanding of the word "ALL" leads to a false gospel.
"ALL" = Everyone WHO comes to Christ by faith before they die will go to heaven. There are no 2nd chances.
Sorry, Rom 11:26 says no such thing.
Rom.11:26 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:
Rev.5:13
100% correct. I do not know why you posted it because there is not one word there to indicate Universal salvation.
Rev.5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are on the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
John speaks of "every creature" & to emphasize this again he repeats "and all that are in them":
Rev.5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are on the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
This worship (v.13) uses the same worshipful words as the redeemed of vs 9-10 use in v.12:
12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
All this being in the context of salvation - "the Lamb that was slain" (v.12 & 13).
There are those creatures "under the earth", i.e. the wicked dead (e.g. Hitler) in their graves & demons in "hell" worshipping the Lamb. Which is a reference to the one who takes away the sin of the world (i.e. the cosmos, the universe, Jn.1:29).
The only other NT reference to "creature" in the context of salvation is this:
Js.1:17 Every good and perfect gift is from above, coming down from the Father of lights, who does not change like shifting shadows. 18 By his own choice, he gave us birth by the word of truth so that we would be a kind of firstfruits of his creatures.
We, the believers, are merely the "firstfruits" of salvation which will be obtained by all His creatures.
Those believers at that time were just the firstfruits of the harvest of salvation "of his creatures".
Isa.45:21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.
22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
Phil.2:9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.
"You forget that evangelicals claim that God is omnipotent, infinitely patient, and all-wise, but upon further consideration they actually believe God lacks all 3 qualities. Once people reject Him in this life, God doesn't know how to give them another chance after death. Why not? Because He is just not resourceful enough to give them this new opportunity. You see, Clement, when Jesus preaches to the wicked "spirits -in "prison" (= Hell--1 Peter 3:19; 4:6), Jesus never considered the possibility that some of them might respond, and so, He forgot to give the altar call! And when, Christ anticipates every knee on earth, in heaven, and in Hell bowing after death and confessing Him as Lord, He's sorta stuck with all those lost souls in heaven {Philippians 2:9-11). What Paul doesn't tell you here is that there is a trap door under all these lost souls. So after Jesus gets the worship and confession of His Lordship, He sneakily pulls the lever and all those lost souls fall screaming back to Hell." LOL.
Rom 5:18
All men… all men - Paul is using all men with two different meanings for the sake of parallelism, a common practice in the Hebrew Old Testament, which is similar Paul's repetition of the phrase the many in Romans 5:15 (note). The first all covers all humanity who are born into Adam. The second all refers to that part of the first all who by grace through faith are reborn into the Last Adam, Christ (Paul repeatedly emphasizes righteousness and faith - see notes Romans 1:16; 17; 3:22; 3:28; 4:5; 4:13. To reiterate - Paul is not teaching universal salvation.)
Romans 5:18-19 Commentary | Precept Austin
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 [or annihilated for eternity].
"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)
Like the song says; "There is power power in the blood of Jesus." More power and a better plan, than the nominal church can even believe. To have ears to hear, one must loosen the death grip on what they believe."
