I would like to think that people are used to me by now...
Watch what happens; I've seen it time-and-time again. When the subject changes, and I give some good points in support of Calvinism; I'll be everyone's favorite again...
It's not about you personally, you're a nice guy, it is about your Biblically uwarranted theology.
It seems that among some here, theology is the source of doctrine, that is backwards.
Theology is not the source of any divine truth, rather divine truth is the source of theology, for Christian theology is the systemization of
Biblical truth.
Just as i don't get to add a Biblically unwarranted fourth person to the Godhead, so you don't get to add a Biblically unwarranted second ransom to Christ's atonement.
Sola Scriptura means Scripture is the only
judge of spiritual (of the Holy Spirit ) truth.
And it is the judge of spiritual truth in that it is the
measure of spiritual truth.
If what is presented is not in agreement with Scripture, it is not spiritual truth.
As in the doctrine of the Trinity, not presented in Scripture as a doctrine, but when measured by Scripture, it is
in absolute agreement with what Scripture presents,
does not go outside the boundaries of what Scripture presents, and
does not subtract from what Scripture presents.
The "doctrine" of dual ransoms by Christ does not
measure up.
Everywhere Scripture presents Christ's expiatory sacrifice under
God's judgment upon sin as the provision of a ransom (Mt 20:28, Mk 1:45, 1 Ti 26),
whereby those who
receive him
as the sacrifice for their sin obtain
deliverance from the
penalty due to sin.
Nothing is ransomed that does not accept the ransom by
faith.
To posit that the purpose of Christ's brutal atoning death included anything else that was
less,
that anything
less would apply to
all without exception, and of no faith,
contrary to the Biblical testimony of the meaning of blood sacrifice as presented in the OT sacrifices and in
authoritative NT
apostolic teaching,
is to hi-jack Christ's atonement for the sake of serving your personal theology,
altering the terms of his sacrifice, both in meaning (expiation) and application (by belief in him), which is
as grievous a misrepresentation of this sacred reality as were the false charges against him.
To attempt to manipulate such a staggering Christian foundational reality, all for the sake of one's own personal theology,
betrays an insufficient apprehension of the cross.