Universal Salvation: Enoch and Revelation
My mind has been caught up in the rich imagery of Revelation this past week. I just finished a theology class on Enoch and the book of Revelation taught by scholar Matthew J. Korpman. The final topic of discussion was John’s fascinating transformation of the particularly harsh elements of traditional Jewish eschatology in the book of Enoch—from the depictions of a violent and bloody battle that mowed down the Gentiles to the blasting of the rebels into the oblivion of a fiery abyss. John helps us understand the end of evil in a much different way by reframing traditional Jewish beliefs into a vision of hope. We should not be surprised, for John gives us the revelation of Jesus (Revelation 1:1).
One highlight of the final class was our discussion about how the nations and kings of the earth returned to the city after being killed in the lake of fire to partake of the tree of life for the healing of the nations (Revelation 19:11-21; 21:24; 22:2). Clear parallels were shown by Korpman between the salvation of the Gentiles and prophecies like Micah 4:1–5 and Isaiah 2:2–5, which depict all nations coming to worship God in the future (Revelation 15:3–4).
Universal reconciliation of the many nations? To be sure, there are problems with universal reconciliation, but it appears that John used this type of language to reframe our thinking about popular traditions of scaring the Gentiles into submission or obliterating them without mercy. John seemed to follow traditions, but he carefully shaped them into a new framework. He created a transforming theology that is interested in restoring all people.
Please do not worry about me or wonder whether I am a heretic. I am an annihilationist and this teaching is clearly portrayed in the book of Revelation. In fact, Edward Fudge’s winsome presentation of the biblical and historical evidence to support annihilationism has won my respect. The devil, false prophet, and beast are all cast into the lake of fire to perish, a clear case of annihilationism for the devil and his cohorts (Revelation 19:20–21). The devil and all those who collude with evil are defeated (Revelation 20:9–10). There is no transformation for the devil in the book of Revelation.
I’m glad to know that we will not live with moral monsters and demons for all eternity. If I make it to the pearly gates, I will not be forced to live in a place where the devil wins and can claim credit for orchestrating the salvation of mankind through his evil schemes in the crucifixion. There will be a clear and definite end to sin and suffering. John’s presentation of the kings of the earth returning provides a meaningful message that embraces renewal for humanity. This message rejects an angry God bent on arbitrary destruction as well as the repulsive doctrine of eternal conscious torment in the fires of hell.
According to the prophets, God claims the nations and desires to teach them His ways. I can’t help but think of the Adventist “panoramic view” after the resurrection in the final judgment, which differs from simple annihilationism. This idea of the law shining from the city, the great white throne lifted high, and all eyes opened to God’s revelation in history as played out in the form of some movie, as the splendor of His glory and love radiate forth, deeply resonates with me. In this view, God does not simply go after the wretched damned with a blowtorch to give them what they deserve. Though this was a popular expectation in John’s day, in the apocalypse of Jesus, God looks and acts like the slaughtered lamb. In fact, I was surprised as I reread the scene in which death is thrown into the lake of fire and replaced by new creation (Revelation 20:13–15). What are we to make of this image if people are thrown into a fire that can no longer kill them? In the ultimate end, might God’s presence also be a cleansing and purifying fire that renews and restores the earth?
It is the utter extinction of the nations so prominent in the book of Enoch that John reframes in Revelation. How many dear saints have relished smaller versions of hell like Maccabean revolts and violent theological expectations and paybacks? John seems to express hope by transforming many of these harsh elements. For me, a high point of the class was Korpman’s presentation of Peter’s despairing cry of anguish after his denial of Jesus, for which he was doomed according to Jesus’s clear statement: “Whoever denies me before others, I will deny before my Father in heaven” (Matthew 10:32–33; also see Matthew 26:69–75). Peter must have felt doomed and lost as he recounted these sobering words, but after the cross and resurrection, Jesus came to Peter to restore him (Matthew 28:5–8; Mark 16:6–7). Second chances were not discussed in the class, but we did discuss Judas, who also denied Jesus but didn’t wait long enough to see the outcome. He gave in to the emotional experience of Jesus’ crucifixion and came to his own end by suicide. God doesn’t always get those He wants.
Could God really be that good? Will many from the nations be saved or only a few? John said that God will save many in surprising and new ways, though the traditions of his day held otherwise. Like Jonah, might we desire to see all sinners destroyed? Might we be disappointed if all the Ninevites were spared rather than damned? Would we lament like Jonah that God’s mercy is too wide? Cast aside the angry God theology and embrace the Spirit’s invitation: “‘Come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. Whoever desires, let him take the water of life freely.” (Revelation 22:17).
Indeed, repentance and invitation lie at the heart of Revelation, which unveils hope for the world. John witnesses a large-scale response that is uncountable as well as a flourishing, lively city that is so large that it seems to encompass the world. I left the final session of Kporpman’s class with newfound hope in God’s renewal—not that God will save everyone as He certainly desires but rather that everyone will come to see God’s character as that of Jesus, who tenderly washed the feet of Judas. Even the hostile nations and kings of the earth will come to recognize God as right and good!
Craig Ashton Jr.
Theological InTents 
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