antilutron corresponding ransom

@everyone 

1timothy 2:5 For there is one God, and one mediator between God and men, a man, Christ Jesus, 6 who gave himself a corresponding ransom for all

what is the ransom of Jesus?

The term "ransom of Jesus" refers to the concept of redemption or atonement through the sacrificial death of Jesus Christ 

what was the price paid for the ransom?

the price paid for the ransom of humanity is considered to be the sacrificial death of Jesus Christ on the cross.

who was paid?

How was the payment made to God? He created everything and needs nothing. The wage of Sin is death. Does not Sin need to be payed off?  

You raise an important point. In Christian theology, the concept of payment for sin is often understood in the context of God's justice and the consequences of sin. While God, as the creator of everything, is indeed self-sufficient and lacks nothing, the concept of payment serves as a way to address the issue of sin and its consequences.

According to Christian beliefs, sin has serious consequences, and the Bible teaches that the wages of sin is death (Romans 6:23). This means that sin leads to physical death and separation from God. In order to address the problem of sin and provide a way for humanity to be reconciled with God, a payment or sacrifice was required.

The concept of payment is used metaphorically to convey the idea that Jesus' sacrifice satisfied the demands of justice and made reconciliation with God possible. It is not a literal transaction of paying off a debt to God, but rather a theological understanding of how Jesus' sacrifice provides redemption and salvation for humanity.

Jehovah's Witnesses and some Christadelphians claim Jesus had Adam's nature before the fall they interprte the word "corresponding" to mean Jesus had Adam's nature

According to the Bible Jesus's nature must correspond to fallen human nature after the fall see Hebrews 2:16,-18 Romans 6:9,10 Gal 4:4-6

16 For indeed He does not [a]give aid to angels, but He does [b]give aid to the seed of Abraham. 17 Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. 18 For in that He Himself has suffered, being [j]tempted, He is able to aid those who are tempted.

 How could God condemn sin in the flesh (Romans 8:3) if Jesus was not sin’s flesh Himself by physical constitution? To deny that Christ, born of woman, was not as unclean as the bodies He died for is to propound the doctrinal heresy of Antichrist or clean-flesh rampant even in Apostolic Times and resisted by the Apostles (1 John 2).

When God Himself proclaims Himself to be the Redeemer, He announces that He will become "next of kin" to those whom He will save. How did the great Creator become near of kin to us? By manifesting Himself in the flesh (2Co 5:19-21; Rom 8:3), through the birth of a Son who will bear the image and stamp of His character, while at the same time being a man.

That being so begotten of God, and inhabited and used by God through the indwelling of the Holy Spirit, Jesus was Emmanuel, God with us, God manifested in the flesh-yet was, during his natural life, of like nature with mortal man, being made of a woman of the house and lineage of David, and therefore a sufferer, in the days of his flesh, from all the effects that came by Adam's transgression including the death that passed upon all men, which he shared by partaking of their physical nature.

That for delivering this message, he was put to death by the Jews and Romans who were, however, but instruments in the hands of God, for the doing of that which He had determined before to be done-namely, the condemnation of sin in the flesh, through the offering of the body of Jesus once for all, as a propitiation to declare the righteousness of God, as a basis for the remission of sins. All who approach God through this crucified, but risen, representative of Adam's disobedient race, are forgiven. Therefore, by a figure, his blood cleanseth from sin.

 Jesus, as God manifest in the flesh, fully participated in the human experience and shared in the physical consequences of Adam's sin. By affirming Jesus' full humanity, Christadelphians emphasize his ability to identify with and redeem humanity, bearing our sins in his own body.

The terms "commercial transaction" and "substitution" are neither scriptural words nor scriptural ideas.

3. If by virtue of the ransom paid to justice a transfer of man's account has been made to the Lord Jesus, then by reason of the purchase, Jesus, not God is the owner of the race.

4. If, as you understand, the sacrifice of Christ was a substitute, a payment, then how can there be real forgiveness with God. A creditor who releases his debtor because someone not his debtor pays the latter's debt, surely cannot claim to have forgiven the debt! If the debt is paid, then there is no longer need for forgiveness.

5. Your substitutionary theory demands the presentation of evidence that Christ himself had a free or unforfeited life by nature of which he would not have died, had he not willingly given his life for others. Such evidence could never come from scripture, for there is "one flesh of man" (1 Cor. 15:39) and Christ was "a man" (1 Tim. 2:5). He was identical with "the flesh and blood nature of his brethren" (Heb. 2:14). Because the life is contained in the blood (Lev. 17:11- 19) the same process of "dying thou shalt die," would have produced death in Christ just the same as it does in his brethren.

6. If Christ. died as "a unforfeited life," a "substitute" or "instead" of us, paying the penalty naturally due to us - death, then he ought not to have risen, (which he did) for his life was what he gave as the redemption price. (John 10:15-18). On a "commercial basis" how can one pay a debt and then get his money back? For Jesus paid his with life, and then received it back (John 10:18).

7. And further, if his death was a part of a commercial transaction, then the redeeming power lay in the death and not in the resurrection, but Paul declares "If Christ has not been raised up, your faith is useless; you are yet in your sins," (1 Cor.15:28).

8. If Jesus died as a substitute for me, paying my penalty, then why should I die? Why is it that for all visible appearances mankind seem to die the same today as they did before this supposed substitute took place? If I am sentenced to jail and a substitute takes my place instead of me, I do not then go to jail with,him!

9. On the basis of the sacrifice of Christ, God forgives sins; (Eph. 4:32). The scriptural language is that Christ died "for us", "tasted death for every man" (Heb. 2:9) and that "if we died together (with him, K.J.), we shall also live together" . (2 Tim. 2:11). This is the language of representation exhibited throughout the types of the Law of Moses; it is not the language of substitution understood as a "commercial transaction". God does not present himself in scripture as One who punishes the innocent instead of the guilty, but rather the wickedness of man will rest "upon his own self" (Ez. 18:20)..

6 who gave himself a corresponding ransom for all Verse 6: "Who gave himself a ransom for all": another "oncer", antilutron, implies the paying of a price for something to be released. It is true that the anti- gives an added meaning to lutron, the word for "ransom" in Matthew 20:28 and Mark 10:45, where the Lord Jesus describes himself as the Son of man who came "to give his life a ransom for many". But the prefix does not imply a substitutionary payment but an adequate one, an equivalent in value: all that Christ resigned in a life of obedience and a death as though he were a sinner since be bore the sins of many, is that which was given back to him, even honour, glory and life everlasting, and it is given also to all those who "die in him". It was his life he gave as a ransom for many: he made "his soul an offering for sin" (Isaiah 53:10). There is no contradiction between the Lord's "for many" and Paul's "for all"; the ransom has infinite value, but the benefits require appropriation (Guthrie, Tyndale Commentary), and not all are prepared to receive what God has offered.

In the phrase a ransom for all 'ransom' is from the Greek anti-lutron where anti means 'equivalent to... ', and lutron is 'the price paid to set a person free' (as in Leviticus 25:48). Christ bought us out of our bondage to "Sin";

However, Paul is referring to a ransom from the bondage of sin which results in eternal death -- "the wages of sin is death, but the gift of God is eternal life through Jesus Christ, who is our Lord". Adam, the man, is the federal head of all natural mankind, including Jesus -- "in Adam all die". Jesus, the Christ, is the federal head, the first born, of mankind after the spirit "in Christ will all be made alive". If Jesus is our Lord, and not human nature, and if the law of Christ overcomes the law of sin in each of us, we shall be ransomed from the wages of sin which is not simply death, the death due to all of Adam's heritage -- but death in the final sense -- and we shall receive eternal life, the gift given to those who are truly, federally in Christ. The ransom paid was 'death' to sin -- to sin's flesh -- to human nature. This is accomplished in us through the forgiveness of our sins through the sacrifice of Christ. Just as by one man's sin, we all became sinners, by one man's righteousness can we all be made righteous. Our minds, hearts and lives must revolve around Christ, His Word, and His Father. Originally we have little choice in the inclination of our natures -- we inherit the tendencies of sin and human nature's consequence. Now, as men and women, we have a choice and we have a way of escape from the finality of death, through the 'ransom' of Christ. A ransom, something of equally-appraised value, was given -- Adam lived, failed and died; Christ died, succeeded and lived -- lives. Truly we may say we have been purchased by precious blood. Truly we can appreciate more than any others the sacrifice of Christ since we know him to have been one of us, yet without sin.

We must recognize the necessity on our part of a holy life and of an admittance and disavowal of our sins. And we must understand that God, by the death of His son, has shown His personal displeasure with sin, and the punishment due for it -- which should rightly fall without mercy upon each of us. We must see that we are saved, not by a bargain between Jesus and God, but only by God's mercy and forgiveness. All this, and more, is encompassed in the concept of Christ as a "ransom for all".

If Christ. died as "a unforfeited life," a "substitute" or "instead" of us, paying the penalty naturally due to us - death, then he ought not to have risen, (which he did) for his life was what he gave as the redemption price. (John 10:15-18). On a "commercial basis" how can one pay a debt and then get his money back? For Jesus paid his with life, and then received it back (John 10:18)

Sin, I say, is a synonym for human nature. Hence, the flesh is invariably regarded as unclean. It is therefore written, "How can he be clean who is born of a woman?" (Job 25:4) "Who can bring a clean thing out of an unclean? Not one." (Job 14:4) "What is man that he should be clean? And he which is born of a woman that he should be righteous? Behold, God putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity like water?" (Job 15:14-16) This view of sin in the flesh is enlightening in the things concerning Jesus. The apostle says, "God made him to be sin for us, who knew no sin" (2 Cor. 5:21); and this he explains in another place by saying, that "He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body; for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6).

We reject that Christ was born with a “unforfeited life”. [A “unforfeited life” signifies that Christ’s nature was not under Adamic condemnation as is that of all other members of the human race, and that therefore his sacrifice was a substitute for the “lives” of others. However, he needed to obtain redemption himself in order to redeem his “brethren” — Gal 4:4; 1Tim. 2:6; Heb. 9:12.]

5. We reject that Christ’s nature was immaculate, or that he was of a different nature from other men. [Through his birth he inherited a nature sin-affected, and destined to death, being mortal, as all others — Heb. 2:14.]