“Eschatology,” said John A. T. Robinson, “is an explication of what must be true of the end, both of history and of the individual, if God is to be the God of biblical faith. All eschatological statements can finally be reduced to, and their validity tested by, sentences beginning: ‘In the end, God . . . .’”1 I think that this insight is profoundly important. For God to be the God revealed in Jesus Christ, the God of the gospel, our eschatology must be gospel-shaped. And what does that look like? The answer, I suggest, is that it looks like the risen Lord. The gospel calls the shots. The gospel determines the shape of the end.
This sounds very much like a story for which universal salvation is a fitting ending. Thus, Paul speaks of “the mystery of [God’s] will according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ” (Eph. 1:10).2 All creation is made “for” and oriented “to” God—and it is summed up and brought to its fitting conclusion and destiny in Jesus. Then at Jesus’ name every knee will bow—in heaven, and on earth, and under the earth (which is to say, the dead)—and every tongue confess him as Lord (Phil. 2:9–11).3 All will be subject to Christ, and then Christ will subject himself to the Father on behalf of creation, so that God will “be all” and will be “in all” (1 Cor 15:28).4 That is the kind of end I would expect for the biblical story.
Now, we are so used to the traditional story of hell as the final fate of some/many/most people that we usually fail to notice how out of place it feels as a conclusion to this story. But surely we need a very good explanation for this tale ending in tragedy for some/many/most people. What possible reasons could there be for such an unexpected climax?
1. John A. T. Robinson, In the End, God . . . : A Study of the Christian Doctrine of the Last Things. Special Edition (Eugene, OR: Cascade, 2011), 23.
2. For a universalist reading of Ephesians, see TEU, 184–91.
3. For a defense of a universalist interpretation of this text (against the often-made claim that some are forced to bow the knee against their will) see TEU, 97–100.
4. For a defense of a universalist reading of 1 Corinthians 15, see TEU, 84–90.