The Triumph of Mercy: Biblical Universalism According to George Hurd

Introduction: This report examines George Hurd’s biblical case for universal salvation – the belief that God will ultimately save every person through Jesus Christ. Unlike religious pluralism which says “all roads lead to God,” biblical universalism maintains that salvation comes only through Christ, but that God’s love will eventually draw all people to accept Him. This position is based on careful study of Scripture in the original languages and was held by many early church leaders.

Part 1: George Hurd’s Journey to Universal Salvation

George Hurd is a missionary pastor who has served in the Colombian Amazon for decades. His journey to believing in universal salvation began when he seriously studied what the Bible says about God’s ultimate plan for humanity. Initially skeptical of universalism because he thought it was a modern liberal idea, Hurd discovered through research that many devoted Christians throughout history believed God would save everyone.

In his book “The Triumph of Mercy,” Hurd explains that he was surprised to learn that universalism was actually the majority view in the early church for the first 500 years of Christianity. Notable believers in universal salvation included church fathers like Clement of Alexandria, Origen, Gregory of Nyssa, and many others who were known for their deep knowledge of Scripture and the original biblical languages.

“I was surprised to discover that Christians, many of whom are known for their devotion and knowledge of the Scriptures and the original languages, were Universalists.”

Hurd emphasizes that biblical universalism is very different from the idea that all religions are equally valid. Biblical universalists believe that Jesus Christ is the only way to salvation, but that God’s persistent love will eventually succeed in bringing all people to faith in Christ, whether in this life or after death.

Part 2: The Biblical Foundation – Key Scripture Passages

The Universal Scope of Christ’s Victory

Hurd builds his case on several key biblical passages that speak of Christ reconciling “all things” to God. His primary text is Colossians 1:15-20, where Paul writes about Christ:

“For by Him all things were created that are in heaven and that are on earth, visible and invisible… All things were created through Him and for Him… and by Him to reconcile all things to Himself… whether things on earth or things in heaven, having made peace through the blood of His cross.” (Colossians 1:16, 20)

Hurd points out that Paul uses the word “all” (Greek: ta panta) repeatedly and comprehensively. The same “all things” that were created by Christ are the “all things” that will be reconciled to God. This includes everything in heaven and earth – even rebellious spiritual powers.

Death Defeated, God All in All

Another crucial passage for Hurd is 1 Corinthians 15:22-28, which describes the end of all things:

“For as in Adam all die, even so in Christ all shall be made alive… The last enemy that will be destroyed is death… Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” (1 Corinthians 15:22, 26, 28)

Hurd argues that if some people remain in hell forever, then death hasn’t truly been destroyed and God isn’t really “all in all.” For God to be “all in all,” every person must eventually be reconciled to Him. The passage shows a clear sequence: Christ reigns until all enemies are defeated, death itself is destroyed, and then God becomes everything to everyone.

Every Knee Will Bow

Philippians 2:10-11 declares that at the name of Jesus:

“Every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

Hurd notes that this includes even those “under the earth” – traditionally understood as the realm of the dead. He argues that genuine confession must come from the heart and cannot be forced. Therefore, this passage describes willing submission to Christ by every created being, not mere external compliance.

Part 3: The Meaning of “Eternal” – A Linguistic Discovery

One of Hurd’s most important arguments concerns the translation of words for “eternal” or “everlasting” in the Bible. He shows that the Greek word aionios (often translated “eternal”) actually means “age-lasting” or “pertaining to an age” rather than “endless.”

Evidence from Hebrew

In the Old Testament, the Hebrew word olam is often translated as “forever” or “eternal,” but Hurd provides many examples showing it refers to limited time periods:

Jonah was in the fish’s belly “forever” (olam) – but it was only 3 days (Jonah 2:6)
A Hebrew slave would serve his master “forever” (olam) – but only until death (Exodus 21:6)
The Aaronic priesthood was to be “everlasting” (olam) – but it ended with Christ (Exodus 40:15)

Evidence from Greek

The Greek word aion (from which we get “eon”) means “age” or “era.” Ancient Greek writers never used it to mean “endless” until long after the New Testament was written. When they wanted to express true endlessness, they used different words like aidios or athanatos (immortal).

“It is the subject to which it is applied that forces the meaning of eternity, and NOT any etymological necessity in the word itself.” – Professor Tayler Lewis

This means when the Bible speaks of “eternal punishment” (Matthew 25:46), it’s actually describing “age-lasting correction” – punishment that lasts for an age but has an end. The purpose is to correct and restore, not to torture endlessly.

Part 4: The Nature of God’s Judgment

Corrective vs. Retributive Punishment

Hurd distinguishes between two types of punishment:

Retributive punishment – punishment for the sake of justice, getting even
Corrective punishment – punishment designed to reform and restore

He argues that God’s punishments are primarily corrective, citing passages like:

“For whom the Lord loves He chastens, and scourges every son whom He receives… Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness.” (Hebrews 12:6, 11)

If God’s punishment is meant to produce “the peaceable fruit of righteousness,” then it must have an end goal of restoration. Endless punishment would serve no corrective purpose and would represent a failure of God’s redemptive plan.

The Fire of Purification

When the Bible speaks of divine fire, Hurd sees it as purifying rather than destroying. He points to passages like Malachi 3:2-3, where God is compared to a “refiner’s fire” that purifies silver and gold. This fire removes impurities but preserves what is valuable. Similarly, 1 Corinthians 3:13-15 speaks of fire testing each person’s work, with some being saved “as through fire.”

Part 5: Historical Evidence – The Early Church Believed This

Hurd presents compelling historical evidence that universal salvation was widely believed in the early church:

The Teaching Schools

Of the six major Christian theological schools in the first 500 years of Christianity:

Four taught universal salvation (Alexandria, Antioch, Caesarea, and Edessa)
One taught conditional immortality/annihilation (Ephesus)
Only one taught eternal torment (Carthage/Rome)

Notable Church Fathers Who Believed in Universal Salvation

Clement of Alexandria (150-215 AD) – Head of the famous Christian school in Alexandria, taught that God’s punishments are medicinal and designed to heal.

Origen (184-254 AD) – The most influential theologian of the early church after the apostles, systematically taught that all souls would eventually be restored to God.

Gregory of Nyssa (335-395 AD) – One of the Cappadocian Fathers, taught that evil would eventually be abolished and all souls purified. He remains a canonized saint in the Orthodox Church despite his universalist teachings.

Isaac of Nineveh (613-700 AD) – A revered Orthodox saint who wrote: “God’s punishment is not eternal… there will be a time when it will not exist.”

How Did Eternal Torment Become Dominant?

Hurd explains that the doctrine of eternal torment became dominant primarily through:

Augustine’s influence (354-430 AD) – Augustine, who couldn’t read Greek well, developed the doctrine of eternal hell in the Latin West
Political power – The Roman Church gained political dominance over the Greek-speaking Eastern churches
Imperial decree – Emperor Justinian condemned Origen’s teachings in 543 AD, though modern scholars question whether this was actually part of an official church council

Part 6: Supporting Arguments from Other Biblical Universalists

Thomas Talbott – The Logical Argument

Thomas Talbott, in “The Inescapable Love of God,” presents three propositions that cannot all be true at the same time:

God loves all people and desires to save everyone
God has the power to accomplish whatever He desires
Some people will be eternally lost

Calvinists reject #1 (saying God doesn’t desire to save everyone). Arminians reject #2 (saying God can’t save those who refuse). Universalists reject #3, believing God’s love and power will ultimately save all.

Robin Parry (Gregory MacDonald) – The Biblical Narrative

In “The Evangelical Universalist,” Parry argues that the overall biblical story moves from creation to new creation, with all of creation being restored. He maintains evangelical beliefs about the authority of Scripture, the Trinity, and salvation through Christ alone, while believing the Bible teaches ultimate universal salvation.

The Synthesis of Views

These authors, along with Hurd, argue that universalism actually reconciles the Calvinist-Arminian debate:

With Calvinists: God will successfully save everyone He intends to save
With Arminians: God genuinely desires all people to be saved
Conclusion: God desires to save all and will accomplish this desire

Part 7: Postmortem Opportunity – Salvation After Death

A crucial component of biblical universalism is the belief that people can still be saved after death. Hurd and other scholars point to several biblical supports for this:

Biblical Evidence

“For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison.” (1 Peter 3:18-19)

This passage describes Christ preaching to spirits who had died, suggesting evangelistic activity after death. Similarly, 1 Peter 4:6 says “the gospel was preached also to those who are dead.”

Theological Necessity

Postmortem evangelism addresses a crucial problem: What about those who never heard the gospel? Billions have died without ever hearing about Jesus. If salvation requires conscious faith in Christ, and if death ends all opportunity, then most humans are condemned through no fault of their own. This seems incompatible with God’s justice and love.

Authors like James Beilby (“Postmortem Opportunity”) argue that God will ensure everyone receives a genuine opportunity to respond to Christ, whether in this life or the next. This preserves both God’s justice (everyone gets a fair chance) and the necessity of faith in Christ for salvation.

Part 8: Near-Death Experiences and Universal Love

Hurd includes a chapter on near-death experiences (NDEs), noting patterns that align with universalist theology:

Common Elements Supporting Universalism

People of all religions report encountering divine light and unconditional love
Many report life reviews emphasizing love and compassion rather than religious doctrine
Those who experience hell-like states often report being able to call out to God and be rescued
Beings of light are often seen helping souls in darker regions

Howard Storm’s Experience

Hurd recounts Howard Storm’s NDE – an atheist professor who found himself in a hellish realm but was saved when he called out “Jesus, save me!” After his rescue, Jesus showed him that God loves everyone and desires all to be saved. This transformed Storm into a minister who preaches God’s universal love.

Cautions About NDEs

While finding NDEs interesting, Hurd cautions against basing doctrine solely on subjective experiences. He notes that some NDE accounts contradict Scripture and emphasizes that the Bible must remain our primary authority. However, he sees the consistent theme of divine love in NDEs as supporting the biblical case for universal restoration.

Part 9: How This Differs from Religious Pluralism

Hurd strongly emphasizes that biblical universalism is completely different from religious pluralism or “all roads lead to God” thinking:

Biblical Universalism Maintains:

Salvation only through Christ – Jesus is the only way to the Father
Biblical authority – Scripture is God’s inspired word
Orthodox theology – The Trinity, incarnation, and atonement are essential
The necessity of faith – People must respond to God’s grace through faith
Real judgment – Sin has real consequences and must be dealt with

Liberal Universalism Typically Teaches:

Many paths lead to God
Jesus is one teacher among many
Scripture is merely human wisdom
Traditional doctrines are optional
Everyone is already saved

The key difference is that biblical universalists believe salvation is universal in scope but particular in means – everyone will be saved, but only through Jesus Christ.

Part 10: Implications for Christian Life and Mission

Does This Destroy Evangelism?

Critics argue that if everyone will eventually be saved, why evangelize? Hurd responds that believing in ultimate universal salvation actually enhances evangelism:

We preach Christ to spare people from the painful consequences of sin
We want people to experience abundant life now, not just eventually
We can proclaim truly good news without reservation
We evangelize out of love and joy, not fear and threat

Living in Hope

Universalism offers profound hope for believers:

No fear that loved ones might suffer eternally
Confidence that God’s love will ultimately triumph
Assurance that no person is beyond redemption
Joy that Christ’s victory will be complete

Part 11: Key Biblical Passages – Detailed Analysis

Below is a comprehensive table examining key biblical passages that relate to universal salvation, showing how they are understood from a universalist perspective and how they connect to postmortem opportunity:

Bible Reference	NKJV Text & Universalist Explanation	Postmortem Opportunity View
1 Corinthians 15:22-28	“For as in Adam all die, even so in Christ all shall be made alive… that God may be all in all.” The same “all” who died in Adam will be made alive in Christ. When God becomes “all in all,” no one can remain separated from Him. This is the ultimate goal of history – complete reconciliation.	This restoration happens in stages – some in this life, others after death. The passage speaks of an order: “Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end.” This “end” includes bringing all rebels into submission through love.
Colossians 1:19-20	“For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself… having made peace through the blood of His cross.” God will reconcile “all things” – the same scope as creation. This reconciliation comes through Christ’s blood, showing it’s not automatic but accomplished through the cross.	Reconciliation may occur after death for those who didn’t accept Christ in this life. The blood of Christ remains effective beyond the grave, continuing to draw people until all are reconciled.
Philippians 2:10-11	“That at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord.” Every being in all three realms will genuinely confess Jesus as Lord. True confession comes from the heart and cannot be forced – this describes willing worship, not coerced submission.	Those “under the earth” (the dead) will also bow and confess. This suggests opportunity for repentance and submission even after death, fulfilling God’s desire that none perish.
Romans 5:18-19	“Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life.” The scope of Christ’s salvation matches the scope of Adam’s sin – it affects “all men.” Just as no one escaped Adam’s sin by choice, no one will ultimately escape Christ’s salvation.	The justification may be applied at different times – some receive it in this life through faith, others may receive it after death when they encounter Christ directly and their resistance is overcome by love.
1 Timothy 2:3-6	“For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth… who gave Himself a ransom for all.” God desires all to be saved and gave Christ as ransom for all. If God is sovereign, His desires will ultimately be fulfilled. The ransom payment will not fail to secure its intended purchase.	For God’s desire to be fulfilled, those who die without knowledge of Christ must have opportunity after death to “come to the knowledge of the truth” and be saved.
1 Timothy 4:10	“For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe.” God is called “Savior of all men” not just potentially but actually. Believers receive salvation “especially” (first, or in a special way), but ultimately all will be saved.	Believers are saved in this life and avoid judgment. Unbelievers will be saved later, after experiencing the consequences of their sins and the judgment that leads to repentance.
Romans 11:32	“For God has committed them all to disobedience, that He might have mercy on all.” God’s purpose in allowing universal disobedience was to show universal mercy. The same “all” who were disobedient will receive mercy. This is God’s mysterious plan.	Mercy extends beyond death. God’s plan includes allowing temporary disobedience and judgment so that ultimately His mercy can triumph over all rebellion.
John 12:32	“And I, if I am lifted up from the earth, will draw all peoples to Myself.” Christ promises to draw all people to Himself through the cross. The Greek word for “draw” (helkuo) implies strong pulling. Christ’s drawing power will ultimately prove irresistible.	This drawing continues after death. Those who resisted in life will continue to be drawn by Christ’s love until they finally yield to Him.
1 Peter 3:18-20	“Being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison, who formerly were disobedient.” Christ preached to spirits who had died in disobedience, showing His salvific work extends beyond earthly life. This establishes the principle of postmortem evangelism.	Direct biblical evidence that Christ ministers to the dead. If He preached to spirits from Noah’s time, He continues to seek and save the lost even after death.
1 Peter 4:6	“For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” The gospel is preached to the dead so they can live spiritually. This shows God’s salvation plan includes those who have already died.	Clear statement that evangelism continues after death. The dead hear the gospel and have opportunity to respond, receiving life “according to God in the spirit.”
Revelation 5:13	“And every creature which is in heaven and on the earth and under the earth and such as are in the sea… I heard saying: ‘Blessing and honor and glory and power be to Him who sits on the throne.'” Every creature in every realm ultimately praises God. This cannot be forced worship but genuine praise from transformed hearts.	Even creatures “under the earth” join in praise, suggesting all beings eventually come to genuine worship through God’s transforming grace.
Psalm 22:27-29	“All the ends of the world shall remember and turn to the Lord, and all the families of the nations shall worship before You… All those who go down to the dust shall bow before Him.” Universal worship is prophesied, including “those who go down to the dust” (the dead). All nations and families will turn to God.	Even those in the dust (dead) will bow before God, indicating salvation extends to all people regardless of when they died.
Isaiah 45:22-23	“Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other. I have sworn by Myself… That to Me every knee shall bow, every tongue shall take an oath.” God swears by Himself that every knee will bow. When God makes an oath, it cannot fail. This is willing submission, as Paul quotes this in Philippians 2.	The invitation to “be saved” extends to all, and God’s oath guarantees ultimate success. Those who don’t respond in this life will eventually bow after death.
Lamentations 3:31-33	“For the Lord will not cast off forever. Though He causes grief, yet He will show compassion according to the multitude of His mercies. For He does not afflict willingly.” God’s rejection is temporary, not eternal. His compassion follows grief, and His mercy triumphs. He doesn’t enjoy afflicting people – it serves a redemptive purpose.	Even those experiencing judgment after death are not “cast off forever.” God’s compassion will eventually reach them, bringing restoration.
Psalm 86:9	“All nations whom You have made shall come and worship before You, O Lord, and shall glorify Your name.” Every nation God created will worship Him. Since God created all nations, all will eventually worship. This is genuine worship that glorifies God’s name.	Nations that never heard of Christ in history will still come to worship, requiring opportunity after death for those who died without knowledge of God.
Acts 3:21	“Whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.” The prophets spoke of “restoration of all things” (apokatastasis panton). This Greek term means complete restoration to original condition – everything will be restored.	The restoration process continues until complete. Those not restored in this life will be restored in the ages to come until all things return to God’s original purpose.
1 John 2:2	“And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.” Christ’s sacrifice covers the sins of the entire world, not just believers. The propitiation (satisfaction of divine justice) is complete and universal in scope.	Since Christ paid for the sins of the whole world, salvation remains available after death. The payment doesn’t expire at death but continues to be effective.
Ephesians 1:9-10	“Having made known to us the mystery of His will… that… He might gather together in one all things in Christ, both which are in heaven and which are on earth.” God’s mysterious will is to gather all things in Christ. This is His plan for the “fullness of times” – complete unity under Christ’s headship.	The gathering continues through the ages until complete. Those who died outside of Christ will be gathered in during the “fullness of times.”
Romans 14:11	“For it is written: ‘As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God.'” Paul quotes Isaiah to show universal submission to God. The context is about not judging others because everyone will stand before God’s judgment seat and bow.	The judgment seat of Christ becomes a place of transformation where all eventually bow in genuine worship, not just forced acknowledgment.
2 Peter 3:9	“The Lord is not slack concerning His promise… but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” God’s will is that none perish and all repent. His patience ensures this will happen. What God wills, He accomplishes – His will cannot be ultimately frustrated.	God’s patience extends beyond earthly life. He continues working to bring all to repentance, not limited by human death.

Part 12: Responding to Common Objections

Objection 1: “What about free will?”

Response: Universalists believe God respects human freedom but also believes that given enough time and the full revelation of God’s love, every person will freely choose God. Just as a loving parent doesn’t give up on a rebellious child, God continues to work with people until they freely respond to His love. True freedom leads to God, not away from Him.

Objection 2: “Doesn’t this make evangelism pointless?”

Response: Not at all! We evangelize to spare people from the painful consequences of sin now, to help them experience abundant life immediately, and to participate in God’s redemptive work. A doctor still treats patients even knowing they’ll eventually recover. We share the gospel out of love, not just to save people from hell.

Objection 3: “What about verses that speak of eternal fire?”

Response: The fire is eternal in quality (divine fire), not duration. It’s God’s purifying presence that burns away sin and impurity. The fire itself is eternal, but people don’t remain in it forever. Like gold refined in fire, people emerge purified, not destroyed.

Objection 4: “Doesn’t this contradict Jesus’ warnings about hell?”

Response: Jesus’ warnings about Gehenna (translated “hell”) referred to a real valley outside Jerusalem where trash was burned. His warnings were about the serious consequences of sin – real judgment and suffering – but not necessarily endless torment. The purpose is correction, not eternal torture.

Objection 5: “What about the unforgivable sin?”

Response: The sin against the Holy Spirit is unforgivable “in this age or the age to come” (Matthew 12:32), but this doesn’t mean it’s unforgivable in all ages. God’s mercy endures forever, and eventually even the hardest hearts will be softened by persistent divine love.

Part 13: The Practical Impact of This Belief

For Personal Faith

Believing in ultimate universal restoration transforms the Christian life:

Removes fear: No terror about loved ones suffering eternally
Increases worship: God’s victory will be complete, not partial
Deepens love: We can love others without reservation, knowing God loves them too
Strengthens hope: No situation or person is beyond redemption
Enhances joy: The gospel really is good news for everyone

For Ministry and Mission

This belief changes how we approach ministry:

We proclaim hope rather than threat
We emphasize God’s love rather than His wrath
We see all people as future brothers and sisters
We work for justice knowing God’s justice will prevail
We can honestly tell everyone that God loves them

For Understanding God

Universal restoration reveals God as:

Truly omnipotent: Able to accomplish His will completely
Genuinely loving: His love never fails or gives up
Perfectly just: His justice serves redemption, not mere retribution
Ultimately victorious: Evil will be completely defeated, not eternally quarantined

Conclusion: The Ultimate Triumph of Mercy

George Hurd’s “The Triumph of Mercy” presents a compelling biblical case that God’s love will ultimately succeed in saving every person through Jesus Christ. This isn’t wishful thinking or liberal theology, but careful biblical interpretation supported by:

Comprehensive scriptural analysis in original languages
The testimony of early church fathers
Logical theological reasoning
The character of God revealed in Christ

The doctrine of universal restoration through Christ offers profound hope while maintaining evangelical commitment to biblical authority, the uniqueness of Christ, and the reality of judgment. It resolves the tension between God’s love and His justice by showing that divine justice serves the ultimate purpose of restoration.

As Hurd concludes, this isn’t about softening the gospel or compromising truth. It’s about recognizing the full scope of Christ’s victory. When Paul declares that God will be “all in all,” he envisions nothing less than the complete reconciliation of all creation to its Creator. The last enemy, death itself, will be destroyed. Every knee will bow in genuine worship. Every tongue will confess that Jesus Christ is Lord.

The triumph of mercy means that God’s love is stronger than human rebellion, that Christ’s sacrifice is more powerful than sin, and that the Holy Spirit’s work of transformation will continue until every lost sheep is found and brought home. This is not universalism that denies the uniqueness of Christ, but biblical universalism that declares Christ’s ultimate victory over all that opposes God’s good creation.

“For from Him and through Him and to Him are all things. To whom be glory forever. Amen.” (Romans 11:36)

Final Thought: Whether or not one fully embraces universal restoration, Hurd’s work challenges Christians to reconsider the scope of God’s love, the power of Christ’s atonement, and the ultimate destiny of humanity. At minimum, it should inspire greater hope in God’s mercy and deeper confidence in His power to save. At maximum, it offers a vision of complete cosmic reconciliation where God’s original plan for creation is fully realized through Christ’s triumphant work on the cross.