Superexcessively above and beyond the best intentions of the amiable adventurer of Christendom, who wants to save everybody but is unable to do so, the True God has a purpose worthy of the One Who created the universe and all the life that is in it. He is Supreme. In the Hebrew Scriptures, He is El which means Subjector; in the Greek Scriptures, He is Theos which means Placer. He is the Supreme Subjector and Placer of all. He “wills that all mankind be saved and come into a realization of the truth” (I Timothy 2:4), and He is “operating all in accord with the counsel of His will” (Ephesians 1:11). The will of the Almighty is paramount. There is no man or spirit who can withstand it. He is “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” (Isaiah 46:10).

What do we know of God’s essential being? He is Spirit (John 4:24), He is Light (I John 1:5), and He is Love (I John 4:8). Since, as we shall see, “all is out of God,” then creation is out of Spirit, Light, and Love—Love which purposes, Light which reveals, and Spirit which energizes. Can we even imagine Spirit and Light intending a final darkness for much of humanity? Can we entertain for a second that Love will take pleasure in even a single creature’s unending anguish?  Let us consider these very direct and simple words from the apostle Paul:

Faithful is the saying and worthy of all welcome (for for this are we toiling and being reproached), that we rely on the living God, Who is the Saviour of all mankind, especially of believers. These things be charging and teaching (I Timothy 4:9-11).

Perhaps in all the annals of human history, no declaration so deserving of acceptance has been so neglected or opposed as this—that God is the Saviour of all mankind. Yet, as we see from the context, the assertion that the living God, or True God, is the Saviour of all mankind, especially of believers, is faithful; that is, unfailing and dependable. The saying is worthy of all welcome. This means we should embrace it and believe it. True, all of God’s words are faithful and call for eager acceptance within their context, but here is a saying marked off with special emphasis and magnified with special importance.

Paul further instructs Timothy to be charging and teaching this marvelous precept. This means it is a foundational truth of Christianity. The True God, the Supreme Subjector and Placer, is not just the Saviour of a few, or of some, or of many, or of most, but of all mankind. It is clear also from the context that believers enjoy an especial place—not an exclusive one—in the plans and purpose of the True God.

Those who are part of the body of Christ are saved prior to the rest. They will be made like their Lord at the time of His appearing for them in the air. They will live and reign with Christ during the coming eons, or ages. They will not be brought into judgment at the time of the great white throne described in chapter twenty of Revelation. Believers are not subject to the second death.

Those who do not believe now will be raised up at the time of the great white throne and will be judged and dealt with according to their deeds. Then all whose names are not written in the book of life will be cast into the lake of fire that is the second death—not a place of punishment, but of sleep, unconsciousness and oblivion.

After this, at the end of the eons, God will abolish death, all death, and impart the resurrection life of Christ to all. Then it will be clear that God is indeed the Saviour of all. Other Scriptures reveal what is included in this salvation. God will JUSTIFY ALL (Romans 5:18, 19). He will RECONCILE ALL to Himself (Colossians 1:15-20). He will VIVIFY ALL (I Corinthians 15:20-28). He will SUBJECT ALL to Himself (Philippians 2:5-11). And finally God will BECOME ALL IN ALL (I Corinthians 15:26-28). This is truly good news, especially for the millions of believers who have been told by church authorities that their deceased “unsaved” loved ones will suffer, or are already suffering, forever.

Paul explained to Timothy how the knowledge of the True God was to be passed on: “And what things you hear from me through many witnesses, these commit to faithful men, who shall be competent to teach others also” (II Timothy 2:2). Knowledge of the True God has been passed down that way, generation to generation, from Paul’s time. Over many years, it has been passed down to me. This book is my means of fulfilling a calling to teach what I have learned about the True God. It explains how the True God, over the course of five eons, brings His creation to perfection, reconciles all, and becomes All in all of His creations. In the eyes of the Deity Who is Spirit, Light and Love, a cleansed and perfect universe is the only fitting result and reward for the sacrifice Christ has made. And all of this teaching accords with the Sacred Scriptures, portraying the very essence of them.

But how is it that so many people today have not even heard of the True God? In chapter seven of Mark and chapter twenty-three of Matthew, Jesus powerfully demonstrated how the ruling scribes and Pharisees of His day invalidated the Word of God by reliance instead upon their own doctrines and traditions. That tendency among “spiritual” leaders has, if anything, become worse. As the most characteristic sin of today, it is at the root of all religion—the essence of all error, the cause of sectarianism, and the mother of creeds and confusion. It should be comforting to know that the word “religion” appears so seldom in the Scriptures. Never is it applied to believers in Christ by God or an apostle or anyone else in sympathy with them. It never occurs in Paul’s epistles which contain the special truth for today.

In the next three chapters, we will take a brief look at exactly how Christian “religion” hides the character of the True God, and then in the balance of this book, examine His true purpose in detail.

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