Paul wrote believers in Colossae (Colossians 3:1-6 NET):

Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.  Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God.  When Christ (who is your life) appears, then you too will be revealed in glory with him.  So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry.  Because of these things the wrath of God is coming on the sons of disobedience.

A note (4) at the end of this passage in the NET reads:

The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (…“on the sons of disobedience”) are lacking in Ì⁴⁶ [correct symbol won’t display] B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en hois) of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ [ditto above] share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

Whether the words sons of disobedience were original or not is immaterial to me.  I’m more concerned with δι᾿ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ (“Because of these things the wrath of God is coming”).  First, ἔρχεται (a form of ἔρχομαι) is present tense; appears or shows itself might be a better translation.  Though because is a possible translation of δι᾿^[1] (a form of διά), through would be more common (verse 17) and more in line with Paul’s teaching in the opening of Romans, the wrath of God…revealed from heaven.  So I would translate it, “through these (e.g., sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry) the wrath of God appears” or “shows itself.”  In other words, these are the evidence or symptoms of the depraved, unapproved, reprobate or debased mind to which God gave those over who did not like to retain God in their knowledge.^[2]

God’s wrath was to give them over to a depraved mind, to do what should not be done.^[3]  Paul enumerated what should not be done for believers in Rome (Romans 1:29-32 NET):

They are filled with every kind of unrighteousness, wickedness, covetousness, malice.  They are rife with envy, murder, strife, deceit, hostility.  They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table].  Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

A young mother put it this way on Facebook:

Parent shaming.  Judging.  Close mindedness.  Mass murders.  Hate on Nationalities.  Hate on skin colors.  Hate on LGBT’s.  Hate on parenting.  Hate.  I can honestly say I’m worried to bring my children up in the type of society we’ve become.  What will it take to change?  Will it get better before it gets worse?  I have to believe there’s more love in this world than hate.  Incredibly saddening that my happy, loving boys will one day learn the world is so ugly and destructive.

Even if sons of disobedience wasn’t original I don’t see why ἐν οἷς or ἐν τούτοις are “too hard” of a reading.  Paul’s contrast was to the lives the Colossians lived before they died and [their] life [was] hidden with Christ in God, not to some mysterious others called the sons of disobedience.  Even Ephesians reads διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (for because of these things God’s wrath comes on the sons of disobedience^[4]).  But again διὰ could be through, ταῦτα refers back to the person who is immoral, impure, or greedy^[5] (probably immorality, impurity or greed) and ἔρχεται is present tense, appears or shows itself.

So I would understand it more like, “For through these [immoral, impure or greedy persons, or immorality, impurity or greed] the wrath of God shows itself upon the sons of disobedience.”  The sons of disobedience are no longer a mystery.  The Greek word translated disobedience is ἀπειθείας (a form of ἀπείθεια).  God has consigned all people to disobedience (ἀπείθειαν, another form of ἀπείθεια) so that he may show mercy to them all.  The sons of disobedience are old humans, they have not been born from above: Therefore do not be partakers with them, for you were at one time darkness, but now you are light in the Lord.  Walk as children of the light…^[6]  Paul made this same contrast between the old human (παλαιὸν ἄνθρωπον) and the new (νέον, a form of νέος) for the Colossians (3:7-11 NET):

You also lived your lives in this way at one time, when you used to live among them (ἐν τούτοις; literally “in these”).  But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth.  Do not lie to one another since you have put off the old (παλαιὸν, a form of παλαιός) man (ἄνθρωπον, a form of ἄνθρωπος) with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.  Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.

I think the Bible has been translated by those who expect most people to spend eternity in the lake of fire.  I don’t intend to dispute that view.  On the contrary, the idea I’m experimenting with here is that all old humans are condemned to spend eternity in the lake of fire.  How many new humans spend eternity with Jesus and his Father?  That depends on God’s mercy—I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion^[7]—up to and including all—For God has consigned all people to disobedience so that he may show mercy to them all.^[8]

I’m a long way, however, from accepting Universalism, demanding that He save all.  Christ Jesus came into the world to save sinners,^[9] was a perfect opportunity to specify few, many or all.  Neither Paul nor the Holy Spirit chose to do so.  Enter through the narrow gate, Jesus said, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.  But the gate is narrow and the way is difficult (τεθλιμμένη, a form of θλίβω) that leads to life, and there are few who find it.^[10]  In the past I took this to mean that ultimately relatively few will be saved.  Now I think differently.

Since y^ehôvâh informed Cain, you must subdue [sin],^[11] and Moses commanded Israel to choose life,^[12] salvation was determined by the desire, or willingness, of human beings, whosoever will.  The result, there are few who find it, is what Jesus became human to change.  Someone asked Him directly, “Lord, will only a few be saved?”  Speaking in real time before his crucifixion and resurrection, He said, “Exert every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able (ἰσχύσουσιν, a form of ἰσχύω) to.  Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’  But he will answer you, ‘I don’t know where you come from.’” ^[13]  I tell you the solemn truth, Jesus also said, I am the door for the sheep.^[14]  As I considered both of these together I wondered what door the head of the house gets up and shuts.

Surely, it was not Jesus but whosoever will.  The most immediate reason why the many could not enter was the shut door, but a survey of the word ἰσχύω suggests they were not good enough,^[15] not strong enough,^[16] not healthy enough,^[17] not vigilant enough^[18] and they would not endure long enough^[19] in their own strength.  And so Jesus became the door.  No one can come to me, He said, unless the Father who sent me draws him…^[20]  And I, Jesus promised, when I am lifted up from the earth, will draw all people to myself.^[21]

I’ve written elsewhere what I think about the Greek words translated draws and draw relative to “Softly and tenderly Jesus is calling.”  And I don’t think much of the old human’s free will in any sense beyond contingent choices.   I certainly don’t think it is sacrosanct to God.  It wasn’t sacrosanct when He gave old humans over in the desires of their hearts to impurity,^[22] to dishonorable passions,^[23] and to a depraved mind.^[24]  Why should it be sacrosanct when one is born from above, not born by human parents or by human desire or a husband’s decision, but by God?^[25]

Nor can I embrace patristic universalism.  I can’t believe in a purgatorial hell.  In fact, I think the Old Testament narrates how God has gone out of his way to demonstrate over and over again that the best that is ever achieved by punishment, or by the fear of punishment, is hypocrisy.  Jesus said (John 3:5-7, 10 NET):

I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.  What is born of the flesh is flesh, and what is born of the Spirit is spirit.  Do not be amazed that I said to you, ‘You must all be born from above.’…Are you the teacher of Israel and yet you don’t understand these things?

J.W. Hanson painted the early universalist church fathers as elitists in his book Universalism, the Prevailing Doctrine of the Christian Church During Its First Five Hundred Years (p. 56):

Some of the fathers who had achieved a faith in Universalism, were influenced by the mischievous notion that it was to be held esoterically, cherished in secret, or only communicated to the chosen few,–withheld from the multitude, who would not appreciate it, and even that the opposite error would, with some sinners, be more beneficial than the truth….Origen said that “all that might be said on this theme is not expedient to explain now, or to all.  For the mass need no further teaching on account of those who hardly through the fear of aeonian punishment restrain their recklessness.”

I’m not oblivious to Origen’s concern, though it seems to me that someone who would return to sin because God is merciful really hasn’t finished with sin yet.  And I consider myself the rankest of the rank and file.  On the other hand Mr. Hanson characterized many of the patristic fathers as liars whenever they taught endless punishment (p. 59):

There can be no doubt that many of the fathers threatened severer penalties than they believed would be visited on sinners, impelled to utter them because they considered them to be more salutary with the masses than the truth itself. So that we may believe that some of the patristic writers who seem to teach endless punishment did not believe it. Others, we know, who accepted universal restoration employed, for the sake of deterring sinners, threats that are inconsistent, literally interpreted, with that doctrine.

I began this second round considering condemnation or judgment after I read John F. Walvoord’s commentary on Revelation 20 online (Revelation 20:11, 12 NET).

Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them.  And I saw the dead, the great and the small, standing before the throne.  Then books were opened, and another book was opened – the book of life.  So the dead were judged (ἐκρίθησαν, a form of κρίνω) by what was written in the books, according to their deeds.

I’m not aware of ἐκρίθησαν translated condemned in any English Bible, but that is what Mr. Walvoord took it to mean: “Their standing posture means that they are now about to be sentenced.”  John’s vision continued (Revelation 20:13-15 NET):

The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged (ἐκρίθησαν, a form of κρίνω) according to his deeds.  Then Death and Hades were thrown into the lake of fire.  This is the second death – the lake of fire.  If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.

Mr. Walvoord wrote, “The summary judgment is pronounced in verse 14 that ‘death and hell were cast into the lake of fire.’  In a word, this means that all who died physically and were in Hades, the intermediate state, are here found unworthy and cast into the lake of fire.”

I was shocked that the doctrine I’ve heard my whole life was based on a rationalist assumption that death and hell, or Death and Hades, were not entities that might be thrown into the lake of fire but merely euphemisms for “all who died physically and were in Hades.”  And this in an essay where literal was used 35 times, literally 12 times and literalness twice, mostly relative to the thousand years, but it was a consistent theme of Mr. Walvoord’s argument.  He wrote for example:

[Barnes] further holds that Revelation 20 should not be taken literally, and interposes the words “as if” before the judgment and resurrection of 20:4 as well as with the binding of Satan. This would seem to be adding to the book, so strongly forbidden in 22:18.

But Mr. Walvoord’s understanding of Revelation 20:13-15 presents us with the following rewrite:

Mr Walvoord concluded, without a Scripture quotation or any fear of contradiction:

If the point of view be adopted that the book of life was originally the book of all living from which have been expunged the names of those who departed from life on earth without salvation, it presents a sad picture of a blank space where their names could have been written for all eternity as the objects of divine grace. Though they are judged by their works, it is evident that their destiny is determined primarily by their lack of spiritual life. When the fact is contemplated that Jesus Christ in His death reconciled the world to Himself (2 Cor. 5:19) and that He died for the reprobate as well as for the elect, it is all the more poignant that these now raised from the dead are cast into the lake of fire. Their ultimate destiny of eternal punishment is not, in the last analysis, because God wished it but because they would not come to God for the grace which He freely offered.

What about the dead in the sea?  I think we can accept that the sea is not an entity that might be thrown into the lake of fire.  I would assume that the names of some, up to and including all, were written in the book of life.  Mr. Walvoord changed the subject:

A special problem is introduced by the resurrection of those who were cast into the sea with the presumption that their bodies have disintegrated and have been scattered over a wide area geographically. The special mention of the sea is occasioned by the fact that resurrection usually implies resurrection from the grave. The resurrection of the dead from the sea merely reaffirms that all the dead will be raised regardless of the condition of their bodies.

I would assume though Death and Hades were thrown into the lake of fire, the names of some of their dead, up to and including all, were written in the book of life.  The idea I’m experimenting with is that the new humans born of God are spared while the old humans, in a one for one correspondence, are judged according to their deeds and thrown into the lake of fire.  And this, because the names in the book of life are not written there by some who came “to God for the grace which He freely offered” but by the mercy of God (Romans 9:15, 16 NET):

I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.  So then, it does not depend on human desire or exertion [e.g., “whosoever will”], but on God who shows mercy.