6<\/strong>. a ransom<\/em> ] The word is a compound naturally formed, as time passed, to represent Christ’s own teaching, antilutron<\/em> thus recalling the lutron anti<\/em> of Mat 20:28<\/span>; Mar 10:45<\/span>. On this last verse Maclear distinguishes, from Trench’s Syn<\/em>., p. 276, the three great circles of images in Scripture used to represent the purport of Christ’s death:<\/p>\n ( a<\/em>) sin offering or propitiation, 1Jn 2:2<\/span>; 1Jn 4:10<\/span>.<\/p>\n ( b<\/em>) atonement, i.e. at-one-ment, reconciliation with an offended friend, Rom 5:11<\/span>; Rom 11:15<\/span>; 2Co 5:18-19<\/span>.<\/p>\n ( c<\/em>) ransom, or the price paid for the redemption of a captive from slavery, Rom 3:24<\/span>; Eph 1:7<\/span>.<\/p>\n This third image, which is St Paul’s latest love, occurs again, Tit 2:14<\/span>, ‘that he might redeem us from all iniquity,’ and is chosen by St Peter, 1Pe 1:18<\/span>, and the writer to the Hebrews, Heb 9:12<\/span>.<\/p>\n Our Article II. like this creed, and unlike the Apostles’, Nicene and Athanasian Creeds, adds a statement of the purport of Christ’s death to its statement of the fact; but takes the first and second of these images to express it; “who truly suffered, was crucified, dead and buried, to reconcile<\/em> His Father to us, and to be a sacrifice<\/em> not only for original guilt but also for all actual sins of men.” Cf. Art. XV.: ‘He came to be the Lamb without spot, who by sacrifice of Himself once made should take away the sins of the world.’<\/p>\n to be testified in due time<\/em> ] R.V. the testimony to be borne in its proper seasons<\/strong>; the neuter substantive having its proper sense, ‘that which was to be testified of.’ The word may well have come into this creed from the familiarity of the Jewish Christians with its use (as Wordsworth suggests) in the Pentateuch, where it occurs 30 times in connexion with the Holy of Holies, the Tables of the law, the Tabernacle and the Ark. Cf. Act 7:44<\/span>, ‘Our fathers had the tabernacle of the testimony<\/em> in the wilderness.’ ‘The redemption made by the Blood of Christ was the True Testimony which was reserved for its full revelation in its own appointed season,’ Eph 1:10<\/span>, ‘a dispensation of the fulness of the seasons to sum up all things in Christ.’<\/p>\n The reading is not doubtful, though from the apparent abruptness (sufficiently accounted for if part of a brief creed) the scribes in the mss. seem to have stumbled at the clause, each giving some variety for smoothness. See note on 1Ti 2:5<\/span> for the connexion; which makes the force and relevance of the familiar phrases strong and clear.<\/p>\n Who gave himself a ransom for all – <\/B>This also is stated as a reason why prayer should be offered for all, and a proof that God desires the salvation of all. The argument is, that as Christ died for all, it is proper to pray for all, and that the fact that he died for all is proof that God desired the salvation of all. Whatever proof of his desire for their salvation can be derived from this in relation to any of the race, is proof in relation to all. On the meaning of the phrase he gave himself a ransom, see the Mat 20:28<\/span> note; Rom 3:25<\/span> note; on the fact that it was for all, see the notes on 2Co 5:14<\/span>.<\/P> See also the Supp. note on the same passage.<\/P> To be testified in due time – <\/B>Margin, a testimony. The Greek is, the testimony in its own times, or in proper times – <\/SPAN><\/span> to marturion kairois idiois. There have been very different explanations of this phrase. The common interpretation, and that which seems to me to be correct, is, that the testimony of this will be furnished in the proper time; that is, in the proper time it shall be made known through all the world; see Rosenmuller. Paul affirms it as a great and important truth that Christ gave himself a ransom for all mankind – for Jews and Gentiles; for all classes and conditions of people alike. This truth had not always been understood. The Jews had supposed that salvation was designed exclusively for their nation, and denied that it could be extended to others, unless they became Jews. According to them, salvation was not provided for, or offered to pagans as such, but only on condition that they became Jews. In opposition to this, Paul says that it was a doctrine of revelation that redemption was to be provided for all people, and that it was intended that the testimony to this should be afforded at the proper time. It was not fully made known under the ancient dispensation, but now the period had come when it should be communicated to all; compare Rom 5:6<\/span> note, and Gal 4:4<\/span> note.<\/P><\/p>\n Verse 6<\/span>. Who gave himself a ransom<\/B><\/I>] The word signifies a ransom paid for the redemption of a captive<\/I>; and , the word used here, and applied to the death of Christ, signifies that ransom which consists in the exchange of<\/I> one person for another<\/I>, or the redemption<\/I> of life<\/I> by life<\/I>; or, as Schleusner<\/I> has expressed it in his translation of these words, Qui morte sua omnes liberavit a vitiositatis vi et poenis,<\/I> a servitute quassi et miseria peccatorum<\/I>. “He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners.” As God is the God and father of all, (for there is but one<\/I> God, 1Ti 2:5<\/span>), and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this: 1. There is one God; 2. This God is the Creator of all; 3. He has made a revelation of his kindness to all; 4. He will have all men to be saved, and come unto the knowledge of the truth; and 5. He has provided a mediator for all, who has given himself a ransom for all. As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim.<\/P> <\/P> To be testified in due time.<\/B><\/I>] The original words, , are not very clear, and have been understood variously. The most authentic copies of the printed Vulgate<\/I> have simply, Testimonium temporibus suis<\/I>; which CALMET translates: Rendant ainsi temoignage au tems marqu<\/I>; “Thus rendering testimony at the appointed time.” Dr. MACKNIGHT thus: Of which<\/I> the testimony is in its proper season<\/I>. WAKEFIELD thus: “That testimony reserved<\/I> to its<\/I> proper time” ROSENMULLEN: Haec est<\/I> doctrina, temporibus suis reservata<\/I>. “This is the doctrine which is reserved for its own times;” that is, adds he, quoe suo<\/I> tempore in omni terrarum orbe tradetur<\/I>, “the doctrine which in its own time shall be delivered to all the inhabitants of the earth.” Here he translates , doctrine<\/I>; and contends that this, not testimony<\/I>, is its meaning, not only in this passage, but in 1Co 1:6<\/span>; 1Co 2:1<\/span>, c. Instead of , testimony<\/I>, one MS., Cod. Kk., vi. 4, in the public library, Cambridge, has, , mystery<\/I> but this is not acknowledged by any other MS., nor by any version<\/I>. In D*FG the whole clause is read thus: The testimony<\/I> of which was given in its own times<\/I>. This is nearly the reading which was adopted in the first printed copies<\/I> of the Vulgate<\/I>. One of them now before me reads the passage thus: Cujus testimonium<\/I> temporibus suis confirmatum est<\/I>. “The testimony of which is confirmed in its own times.” This reading was adopted by Pope Sixtus V<\/I>., in the famous<\/I> edition published by him; but was corrected to the reading above, by Pope Clement VIII<\/I>. And this was rendered literally by our first<\/I> translator: Whos witnessinge<\/I> is confermyd in his timis<\/I>. This appears to be the apostle’s meaning: Christ gave himself a ransom for all. This, in the times which seemed best to the Divine wisdom, was to be testified to every nation, and people, and tongue. The apostles had begun this testimony; and, in the course of the Divine economy, it has ever since been gradually promulgated; and at present runs with a more rapid course than ever.<\/P><\/p>\n Antilutron, the word here translated ransom, <\/B>is very emphatical; it signifies the exchanging of condition with another, the laying down of ones life to save anothers. This our Saviour has done for us. The Scripture discovers to us, that by nature we are the children of wrath, <\/I>and guilty of many rebellious sins, and devoted to eternal death: being in this deplorable state, the Son of God, moved by his Divine love, undertook our restoring to the favour of God; and voluntarily endured the punishment due to our sins, and gave his most precious blood and life the price of our redemption, Mat 20:28<\/span>. If it be objected: How is it consistent with Christ giving <\/P> himself a ransom for all, <\/B>that so many perish in their sins? The answer is clear: We must distinguish between the sufficiency of his ransom and the efficacy of it; he paid a ransom worthy to obtain the salvation of all men, and has done whatever was requisite to reconcile God, and make men capable of salvation; but only those who by a lively faith depend upon him, and obey him, are actual partakers of salvation: that is, no person but may be saved in believing; and if men perish, it is not from a defect of righteousness in the Mediator, but from the love of their lusts, and their obstinate rejecting their own mercies. And it is unjust that the glory of his Divine compassion and love should be obscured or lessened for their ungrateful neglect of it. <\/P> <\/p>\n 6. gave himself<\/B> (Tit2:14<\/span>). Not only the Father<\/I> gave Him for us (Joh3:16<\/span>); but the Son<\/I> gave Himself (Php2:5-8<\/span>). <\/P> ransom<\/B>properly of acaptive slave. Man was the captive slave of Satan, sold under sin. Hewas unable to ransom himself, because absolute obedience is due toGod, and therefore no act of ours can satisfy for the least offense.Le 25:48<\/span> allowed one soldcaptive to be redeemed by one of his brethren. The Son of God,therefore, became man in order that, being made like unto us in allthings, sin only excepted, as our elder brother He should redeem us(Mat 20:28<\/span>; Eph 1:7<\/span>;1Pe 1:18<\/span>; 1Pe 1:19<\/span>).The Greek<\/I> implies not merely ransom,<\/I> but a substituted<\/I>or equivalent ransom:<\/I> the Greek<\/I> preposition, “anti,<\/I>“implying reciprocity and vicarious substitution. <\/P> for all<\/B>Greek,<\/I>“in behalf of all”: not merely for a privileged few;compare 1Ti 2:1<\/span>: the argumentfor praying in behalf of all<\/I> is given here. <\/P> to be testified<\/B>Greek,<\/I>“the testimony (that which was to be testified of, 1Jo5:8-11<\/span>) in its own due times,” or seasons,<\/I> that is,in the times appointed by God for its being testified of (1Ti 6:15<\/span>;Tit 1:3<\/span>). The oneness of theMediator, involving the universality of redemption (which faith,however, alone appropriates), was the great subject of Christiantestimony [ALFORD](1Co 1:6<\/span>; 1Co 2:1<\/span>;2Th 1:10<\/span>).<\/P><\/p>\n Who gave himself a ransom for all<\/strong>,…. What the Mediator gave as a ransom for men is “himself”, his body and his soul, which were both made an offering for sin; and his life, which is the result of union between soul and body; his whole human nature as in union with his divine person, and so might be truly said to be himself: this he gave into the hands of men, of justice and of death; and that voluntarily, which shows his great love to his people; and also as a “ransom”, or a ransom price for them,<\/p>\n , in their room and stead; to ransom them from the slavery of sin, and damnation by it, from the captivity of Satan, and the bondage of the law, and from the grave, death, hell, ruin, and destruction: and this ransom was given for “all”; not for every individual of mankind, for then all would be delivered, freed, and saved, whereas they are not; or else the ransom price is paid in vain, or God is unjust to receive a sufficient ransom price from Christ, and yet not free the captive, but punish the person for whom he has received satisfaction; neither of which can be said. But the meaning is, either that he gave himself a ransom for many, as in<\/p>\n Mt 20:28<\/span> for the Hebrew word , to which this answers, signifies sometimes many, a multitude, and sometimes only a part of a multitude, as Kimchi observes y: or rather it intends that Christ gave himself a ransom for all sorts of men, for men of every rank and quality, of every state and condition, of every age and sex, and for all sorts of sinners, and for some out of every kindred, tongue, people, and nation, for both Jews and Gentiles; which latter may more especially be designed by all, as they are sometimes by the world, and the whole world; and so contains another argument why all sorts of men are to be prayed for, since the same ransom price is given for them; as that for the children of Israel was the same, for the rich as for the poor. We z read, that when the people of Israel comforted the high priest upon the death of his wife, or any relation, they used to say to him, , “we are thy atonement”, expiation, or ransom; that is, as the commentators a explain it, by us thou shalt be atoned, for we will be in thy room and stead, with respect to all things that shall come upon thee; but here the High priest and Mediator is the atonement and ransom for the people:<\/p>\n to be testified in due time<\/strong>; or “a testimony in his own times”; that is, the sum and substance of what is before said is the Gospel, which is a testimony concerning the person, office, and grace of Christ, exhibited in the times of the Messiah, or the Gospel dispensation. Some copies read, “the mystery”, which is another word often used for the Gospel; for that that is intended, appears by what follows.<\/p>\n y Sepher Shorash. rad. z Misna Sanhedrin, c. 2. sect. 1. a Jarchi & Bartenona in ib.<\/p>\n A ransom for all <\/B> ( <\/SPAN><\/span>). “A reminiscence of the Lord’s own saying” (Lock) in Mt 20:28<\/span> (Mr 10:45<\/span>) where we have <\/SPAN><\/span>. In the papyri <\/SPAN><\/span> is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. <\/SPAN><\/span> has more the idea of exchange and <\/SPAN><\/span> combines both ideas. <\/SPAN><\/span> is the common word for ransom for a slave or a prisoner. Paul may have coined <\/SPAN><\/span> with the saying of Christ in mind (only one MS. of Ps 48:9<\/span> and Orph. Litt<\/I>. 588). See Ga 1:4<\/span> “who gave himself for our sins.”<\/P> The testimony <\/B> ( <\/SPAN><\/span>). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like <\/SPAN><\/span> in Ro 8:3<\/span>.<\/P> In its own times <\/B> ( <\/SPAN><\/span>). Locative case as in 1Tim 6:15<\/span>; Titus 1:3<\/span>. See Ga 6:9<\/span> for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural). <\/P> <\/p>\n Who gave himself [ ] <\/SPAN><\/span>. The phrase with the simple verb only here, Gal 1:4<\/span>, and Tit 2:14<\/span>. Paul uses the compound verb paradidonai, Gal 2:20<\/span>; Eph 5:2<\/span>, 25<\/span>. Comp. Rom 8:32<\/span>. Ransom [] <\/SPAN><\/span>. N. T. o. o LXX o Class. Lutron ransom, Mt 20:28<\/span>; Mr 10:45<\/span>, applied to Christ ‘s life given for many. But neither this nor any of its kindred words is used by Paul. He uses ajpolutrwsiv, but that means the act not the means of redemption. <\/P> For all [] <\/SPAN><\/span>. Uper does not mean instead of [] <\/SPAN><\/span>. See on Rom 5:6<\/span>. Any idea of exchange or substitution which may be implied, resides in ajntilutron; but it is pressing that unique word too far to find in it the announcement of a substitutional atonement. <\/P> To be testified in due time [ ] <\/SPAN><\/span>. Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus marturion testimony is in apposition with the whole preceding sentence, and not with ransom only. Marturion is used sometimes simply as witness or testimony (Mt 8:4<\/span>; Mr 6:11<\/span>) : sometimes specially of the proclamation of the gospel, as Mt 24:14<\/span>; Act 4:33<\/span>; 1Th 1:10<\/span>. The apostles are said, marturein to bear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1Co 14:15<\/span>). In 1Co 1:6<\/span>, marturion tou Cristou is practically = the gospel. In 2Th 1:10<\/span>, to marturion hJmwn ejf’ uJmav our testimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See Joh 1:7<\/span>. The exact phrase kairoiv ijdioiv in its own times, only in the Pastorals, here, ch. 6 15; Tit 1:3<\/span>. In Gal 6:9<\/span> kairw ijdiw in due time. Comp. Gal 4:4<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Who gave himself a ransom for all,”<\/strong> (ho dous heauton antilutron huper panton) “The one having given himself a ransom on behalf of all.” The term “himself” was the price of redemption. The term “ransom” indicates a payment price required for the redemption of a slave out of the slave market, to set him free. 1Co 6:20<\/span>; 1Pe 1:18-19<\/span>; Joh 1:29<\/span>; Tit 2:14<\/span>. His vicarious death was voluntary, Joh 10:18<\/span>; Mar 10:45<\/span>.<\/p>\n 2) “To be testified in due time.”<\/strong> (to marturion kairois idios) “The testimony in its own season.” The coming, ministry, death. resurrection, and ascension of Jesus Christ was in “due time,” on God’s purposed schedule. We also expect His coming and judgment and reign to be in “due time,” according to the season or period of His schedule, neither early, nor late, 2Th 1:10<\/span>; Gal 6:9<\/span>. Each child of God who labors on faithfully, who faints not, shall be rewarded in “due time,” or at God’s appointed season for His reward-reaping. 1Co 3:13-15<\/span>; 2Co 5:10-11<\/span>; 1Co 15:58<\/span>; Rom 16:25-27<\/span>.<\/p>\n 6 Who gave himself a ransom for all (34) The mention of redemption in this passage is not superfluous; for there is a necessary connection between the two things, the sacrifice of the death of Christ, and his continual intercession. (Rom 8:34<\/span>.) These are the two parts of his priesthood; for, when Christ is called our priest, it is in this sense, that he once made atonement for our sins by his death, that he might reconcile us to God; and now having entered into the sanctuary of heaven, he appears in presence of the Father, in order to obtain grace for us, that we may be heard in his name. (Psa 110:4<\/span>; Heb 7:17<\/span>.) So much the more does he expose the wicked sacrilege of the Papists, who, by making dead saints to be companions of Christ in this affair, transfer to them likewise the glory of the priesthood. Read the fourth chapter of the Epistle to the Hebrews, towards the conclusion, and the beginning of the fifth chapter, [Heb 4:14<\/span>,] and you will find what I maintain, that the intercession by which God is reconciled to us is founded on the sacrifice; which, indeed, is demonstrated by the whole system of the ancient priesthood. It follows, therefore, that it is impossible to take from Christ any part of the office of intercession, and bestow it on others, without stripping him of the title of priesthood. <\/p>\n Besides, when the Apostle calls him ἀντίλυτρον, “ a ransom,” (35) he overthrows all other satisfactions. Yet I am not ignorant of the injurious devices of the Papists, who pretend that the price of redemption, which Christ paid by his death, is applied to us in baptism, so that original sin is effaced, and that afterwards we are reconciled to God by satisfactions. In this way they limit to a small period of time, and to a single class, that benefit which was universal and perpetual. But a full illustration of this subject will be found in the Institutes. <\/p>\n That there might be a testimony in due time; that is, in order that this grace might be revealed at the appointed time. The phrase, for all, which the Apostle had used, might have given rise to the question, “Why then had God chosen a peculiar people, if he revealed himself as a reconciled Father to all without distinction, and if the one redemption through Christ was common to all?” He cuts off all ground for that question, by referring to the purpose of God the season (36) for revealing his grace. For if we are not astonished that in winter, the trees are stripped of their foliage, the fields are covered with snow, and the meadows are stiff with frost, and that, by the genial warmth of spring, what appeared for a time to be dead, begins to revive, because God appointed the seasons to follow in succession; why should we not allow the same authority to his providence in other matters? Shall we accuse God of instability, because he brings forward, at the proper time, what he had always determined, and settled in his own mind? <\/p>\n Accordingly, although it came upon the world suddenly and was altogether unexpected, that Christ was revealed as a Redeemer to Jews and Gentiles, without distinction; let us not think that it was sudden with respect to God but, on the contrary, let us learn to subject all our sense to his wonderful providence. The consequence will be, that there will be nothing that comes from him which shall not appear to us to be highly seasonable. On that account this admonition frequently occurs in the writings of Paul and especially when he treats of the calling of the Gentiles, by which, at that time, on account of its novelty, many persons were startled and almost confounded. They who are not satisfied with this solution, that God, by his hidden wisdom, arranged the succession of the seasons, will one day feel, that, at the time when they think that he was idle, he was framing a hell for inquisitive persons. <\/p>\n (34) “He gave himself ἀντίλυτρον ὑπὲρ, ‘a ransom for’ all. If this does not imply the notion of Vicarious, I very much question whether language can express it. Λύτρον is a Ransom; which conveys a vicarious sense, in its most common and authorized acceptation. Ἁντὶ, which is equivalent to Instead, still more fully ascertains and strengthens the idea. ( Ἁντὶ, Mat 2:22<\/span>.) By this word the LXX. translated the word תהת, (tabhdth.) And that תהת denotes the substitution of one instead of another, no student of the sacred language will venture to deny. (See Gen 22:13<\/span>; 2Sa 18:33<\/span>; 2Kg 10:24<\/span>.) ὑπὲρ, which is translated For, and denotes a substitution of one in the place of another; this, added to all, renders the expression as determinate and emphatical for the purpose as words can possibly be. Thus writes Clemens Romanus, Τὸ αἷυα αὐτοῦ ἔδωχεν ὑπὲρ ἡμῶν Ἰησοῦς Χριστὸς ὁ Κύριος ἡμῶν, χαὶ τὴν σάρχα ὑπερ τὢς εάρχος ἡμῶν, χαὶ τὴν ψυχὴν ὑπὲρ τῶν ψυχῶν ἡμῶν. “Jesus Christ our Lord gave his blood for us, and his flesh for our flesh, and his soul for our souls.” (Eph 1:0<\/span> ad Corinth.) Exactly to the same purpose Justin the Martyr expresses himself: ‘He gave his own Son a ransom ( ὑπὲρ) for us, the holy for transgressors, the sinless for the sinful, the righteous for the unrighteous, the immortal for the mortal.’ (Eph 1:0<\/span> ad Diogn.)” — Hervey’s Theron and Aspasqo <\/p>\n (35) “ Quand il l’appelle Rancon, ou, Pris de redemption.” — “When he calls him the Ransom or Price of our redemption.” — “Christ came to give up his life as a λύτρον. Now λύτρον properly denotes the ransom paid, in order to deliver any one from death, or its equivalent, captivity, or from punishment in general. It has been satisfactorily proved that, among both the Jews and the Gentiles, peculiar victims were accepted as a ransom for the life of an offender, and to atone for his offense. — The ἀντίλυτρον of this passage is a stronger term than the λύτρον of Mat 20:28<\/span>, and is well explained by Hesych., ἀντίδοτον, implying the substitution, in suffering punishment, of one person for another. See 1Co 15:3<\/span>; 2Co 5:21<\/span>; Tit 2:14<\/span>; 1Pe 1:18<\/span>.” — Bloomfield. <\/p>\n (36) “ Le temps propre et la droite saison.” — “The fit time and proper season.” <\/p>\n (6) Who gave himself a ransom for all.<\/strong>The declaration (of 1Ti. 2:5<\/span>) that there was one God for fallen man would have been scarcely a joyful proclamation had it not been immediately followed by the announcement that between that one God and sinning man there was a mediator, Now (in 1Ti. 2:6<\/span>) we have in a few words the inspired description of the manner in which the Mediator performed His office and work; of His own free sovereign will; He yielded up Himself to death as the price of the redemption of all mankindHis life in exchange for their forfeited lives.<\/p>\n St. Pauls teaching here is very definite, and is utterly irreconcilable with much of the popular (so-called) theology of the day, which rejects this great Christian doctrine, so clearly taught here by St. Paul, of a satisfactio vicaria.<\/em> This teaching asserts, that without pleading the death of Christ, we may, if we please, approach and find access to the Father, and such teaching as this passage shows is irreconcilable with gospel truth.<\/p>\n To be testified in due time.<\/strong>Better rendered, witness of which was to be borne in its own times.<\/em> The meaning of the words is, Jesus Christ in the eternal counsels, gave Himself to death as the price of the redemption of fallen man; at the appointed and fitting season He endured this deaththis death was the witness to the truth of the tremendous offering made in the counsels of the eternal and ever-blessed Trinity. So St. Chrysostom, who asserts that the witness to be borne was given in the death and suffering of the Lord.<\/p>\n 6<\/strong>. <\/strong> Gave himself<\/strong> So that his death was voluntary. Note, Joh 10:15<\/span>; Joh 10:18<\/span>. While God gave his son, (Joh 3:16<\/span>,) the son concurrently yet freely gave himself<\/strong>. <\/p>\n A ransom<\/strong> A very expressive substitutive term, , antilutron. <\/em> Lutron (from , luo, to release<\/em>) is the loosing-money by which a person is ransomed from durance. It is the term applied to Jesus by himself in Mat 20:28<\/span>, and Mar 10:45<\/span>. But the present is not only lutron, <\/em> but, with the prefix anti, <\/em> instead, is more explicitly a lutron placed instead <\/em> of the person in durance. <\/p>\n For all<\/strong> The all <\/strong> a third time presented. The emphatic insisting on a universal atonement, limited, not by divine circumscription, but by human rejection. <\/p>\n To be testified in due time<\/strong> The translation gives accurately the general sense. But the Greek literally is, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n