Do the Scriptures teach universal redemption or universal salvation, or do they teach both?

This is a matter that might be stated in different terms and yet stated correctly. We might say that we have universal redemption, in that the redemption is on behalf of all, and that the results of the death of Christ will be made efficacious to all of Adam’s race. When it is made efficacious to all it will mean their salvation—either that they will be actually and fully saved out of sin and death conditions, or that they will have a full, complete opportunity for recovery out of sin and death, with only their wills to intervene. Through Christ the work of the first Adam will be entirely undone. Each member of the race will be privileged to come back to all that was lost, if he will.

An everlasting salvation, a complete deliverance from sin and death, will require the individual’s full co-operation. There is a Law of God which when broken leads to a sentence of death, as in the case of Father Adam. Broken by any one who has been delivered from the sentence of Adam and fully restored, that Law would mean that individual’s condemnation to death afresh. The Bible speaks of this condemnation as the Second Death, which it teaches some will undergo.

The first death passed upon all because of one man’s sin. The Second Death will pass upon none except for wilful, intelligent sin of the individual, which the Bible teaches some will commit. Such a sin could not be committed until first such ones had been delivered from the sentence previously upon him through Father Adam—the first death sentence. The world, therefore, could not now die the Second Death, because the world is not yet released from the first death. No man could be judicially tried and condemned to death twice for the same offense. To have a second sentence he must have come, either actually or reckonedly, from under the first sentence, and then committed a second offense. The world has been condemned once—Adam and all his race. Not until they shall be released from that condemnation could they come into a fresh condemnation.

Hence the Bible declares it to be God’s purpose that there shall be a great Day, a thousand-years Day, in which Christ will give the world a judgment, or trial. The right to give them this trial our Lord Jesus has secured by His own death, having tasted death for Adam and all his posterity condemned in him. (Hebrews 2:9.) The death of our Lord, a perfect man, would be the full offset of the sentence upon the first man. Thus the way is opened for the great “Times of Restitution” spoken of by the Apostle Peter.—Acts 3:19-21.

So our Lord Jesus has become the Redeemer, the Purchaser, of Adam and all his race. He has not yet fully accomplished the work of purchase; for the application of the merit of His sacrifice for the world is to follow His Second Advent, when the Church shall have been completed. As soon as this purchase shall have been effected, the cancellation of the sin of the world will be made. The world will then be turned over to Christ, free from the penalty of original, or Adamic sin; and each individual will have a full opportunity, or trial, or judgment, to determine his real character, his real intention, his real attitude toward right and toward wrong, toward God and toward sin. This will affect first the living nations, and then, gradually, those who will be in the tomb, as they shall come forth. This will be universal redemption, or deliverance, from the Adamic death penalty, universal purchase from death; but not universal deliverance or salvation to eternal life, which will be conditional.

The Apostle Paul, in speaking about this great trial Day, or Judgment Day, of the world, says, “God hath appointed a Day [future] in the which He will judge the world in righteousness by that Man whom He hath ordained.” (Acts 17:31.) The word “Man” in this case is evidently used in a figurative way to represent Jesus the Head of The Christ and the Church His Body, who are to constitute the great Mediator between God and men for a thousand years, for the purpose of giving all mankind a full release from the Adamic penalty and a full opportunity to return to God. “Whosoever will” may have that full opportunity and may, be improving it, be found worthy of everlasting life. He may at the end of the thousand years, in mankind’s final test, demonstrate that he is able and willing—able because perfect, willing because of right heart-intentions—to keep the Divine Law. All such will be granted life eternal by the Father. All others will be destroyed.

Adam was on trial for this life eternal, but he failed at the outstart of his trial. The world of mankind at the opening of the Millennium will start in a different way. They will start imperfect; but, with an experience in the nature and effect of win, and under the covering of Christ’s work—not granted as an individual imputation, but through the operation of the Mediatorial Reign—they will be permitted to rise up, up, up, out of sin and death; and while having this privilege they will be permitted to demonstrate their real character, whether determined for good or for evil. If they faithfully determine for good, they will gain eternal life; if for evil; they will lose eternal life, and will die again and be dead forever—incur the Second Death. Thus the Bible teaches a universal redemption or salvation from the Adamic penalty; but it does not teach a universal salvation in eternal life.

It is a very very common notion that Adam was a bad sinner who caused all of mankind's problems.

It is a very very common notion that Adam was a bad sinner who caused all of mankind's problems. However, I wish you to consider that the Bible says that "And Adam was not deceived, but the woman being deceived was in the transgression. " Perhaps it would be more correct to blame Eve, who was a picture of believers, Christ's bride. Adam was a picture of Christ and Eve was a picture of Christ's spouse, the mother of all living (and that means spiritually alive). I personally think it is more likely that Adam's sin was more like Christ's sin. We know that Christ was without sin. Yet we also know that he became sin for us, on our behalf. So when I read: "For as in Adam all die, even so in Christ shall all be made alive." I tend to think of this as meaning something more akin to: for as Jesus died on the cross to cover the sin of his own, so in his resurrection shall all in Christ be made alive.

This is a matter that might be stated in different terms and yet stated correctly. We might say that we have universal redemption, in that the redemption is on behalf of all, and that the results of the death of Christ will be made efficacious to all of Adam’s race. When it is made efficacious to all it will mean their salvation—either that they will be actually and fully saved out of sin and death conditions, or that they will have a full, complete opportunity for recovery out of sin and death, with only their wills to intervene. Through Christ the work of the first Adam will be entirely undone. Each member of the race will be privileged to come back to all that was lost, if he will.

An everlasting salvation, a complete deliverance from sin and death, will require the individual’s full co-operation. There is a Law of God which when broken leads to a sentence of death, as in the case of Father Adam. Broken by any one who has been delivered from the sentence of Adam and fully restored, that Law would mean that individual’s condemnation to death afresh. The Bible speaks of this condemnation as the Second Death, which it teaches some will undergo.

The first death passed upon all because of one man’s sin. The Second Death will pass upon none except for wilful, intelligent sin of the individual, which the Bible teaches some will commit. Such a sin could not be committed until first such ones had been delivered from the sentence previously upon him through Father Adam—the first death sentence. The world, therefore, could not now die the Second Death, because the world is not yet released from the first death. No man could be judicially tried and condemned to death twice for the same offense. To have a second sentence he must have come, either actually or reckonedly, from under the first sentence, and then committed a second offense. The world has been condemned once—Adam and all his race. Not until they shall be released from that condemnation could they come into a fresh condemnation.

Hence the Bible declares it to be God’s purpose that there shall be a great Day, a thousand-years Day, in which Christ will give the world a judgment, or trial. The right to give them this trial our Lord Jesus has secured by His own death, having tasted death for Adam and all his posterity condemned in him. (Hebrews 2:9.) The death of our Lord, a perfect man, would be the full offset of the sentence upon the first man. Thus the way is opened for the great “Times of Restitution” spoken of by the Apostle Peter.—Acts 3:19-21.

So our Lord Jesus has become the Redeemer, the Purchaser, of Adam and all his race. He has not yet fully accomplished the work of purchase; for the application of the merit of His sacrifice for the world is to follow His Second Advent, when the Church shall have been completed. As soon as this purchase shall have been effected, the cancellation of the sin of the world will be made. The world will then be turned over to Christ, free from the penalty of original, or Adamic sin; and each individual will have a full opportunity, or trial, or judgment, to determine his real character, his real intention, his real attitude toward right and toward wrong, toward God and toward sin. This will affect first the living nations, and then, gradually, those who will be in the tomb, as they shall come forth. This will be universal redemption, or deliverance, from the Adamic death penalty, universal purchase from death; but not universal deliverance or salvation to eternal life, which will be conditional.

The Apostle Paul, in speaking about this great trial Day, or Judgment Day, of the world, says, “God hath appointed a Day [future] in the which He will judge the world in righteousness by that Man whom He hath ordained.” (Acts 17:31.) The word “Man” in this case is evidently used in a figurative way to represent Jesus the Head of The Christ and the Church His Body, who are to constitute the great Mediator between God and men for a thousand years, for the purpose of giving all mankind a full release from the Adamic penalty and a full opportunity to return to God. “Whosoever will” may have that full opportunity and may, be improving it, be found worthy of everlasting life. He may at the end of the thousand years, in mankind’s final test, demonstrate that he is able and willing—able because perfect, willing because of right heart-intentions—to keep the Divine Law. All such will be granted life eternal by the Father. All others will be destroyed.

Adam was on trial for this life eternal, but he failed at the outstart of his trial. The world of mankind at the opening of the Millennium will start in a different way. They will start imperfect; but, with an experience in the nature and effect of win, and under the covering of Christ’s work—not granted as an individual imputation, but through the operation of the Mediatorial Reign—they will be permitted to rise up, up, up, out of sin and death; and while having this privilege they will be permitted to demonstrate their real character, whether determined for good or for evil. If they faithfully determine for good, they will gain eternal life; if for evil; they will lose eternal life, and will die again and be dead forever—incur the Second Death. Thus the Bible teaches a universal redemption or salvation from the Adamic penalty; but it does not teach a universal salvation in eternal life.

This is a matter that might be stated in different terms and yet stated correctly. We might say that we have universal redemption, in that the redemption is on behalf of all, and that the results of the death of Christ will be made efficacious to all of Adam’s race. When it is made efficacious to all it will mean their salvation—either that they will be actually and fully saved out of sin and death conditions, or that they will have a full, complete opportunity for recovery out of sin and death, with only their wills to intervene. Through Christ the work of the first Adam will be entirely undone. Each member of the race will be privileged to come back to all that was lost, if he will.

An everlasting salvation, a complete deliverance from sin and death, will require the individual’s full co-operation. There is a Law of God which when broken leads to a sentence of death, as in the case of Father Adam. Broken by any one who has been delivered from the sentence of Adam and fully restored, that Law would mean that individual’s condemnation to death afresh. The Bible speaks of this condemnation as the Second Death, which it teaches some will undergo.

The first death passed upon all because of one man’s sin. The Second Death will pass upon none except for wilful, intelligent sin of the individual, which the Bible teaches some will commit. Such a sin could not be committed until first such ones had been delivered from the sentence previously upon him through Father Adam—the first death sentence. The world, therefore, could not now die the Second Death, because the world is not yet released from the first death. No man could be judicially tried and condemned to death twice for the same offense. To have a second sentence he must have come, either actually or reckonedly, from under the first sentence, and then committed a second offense. The world has been condemned once—Adam and all his race. Not until they shall be released from that condemnation could they come into a fresh condemnation.

Hence the Bible declares it to be God’s purpose that there shall be a great Day, a thousand-years Day, in which Christ will give the world a judgment, or trial. The right to give them this trial our Lord Jesus has secured by His own death, having tasted death for Adam and all his posterity condemned in him. (Hebrews 2:9.) The death of our Lord, a perfect man, would be the full offset of the sentence upon the first man. Thus the way is opened for the great “Times of Restitution” spoken of by the Apostle Peter.—Acts 3:19-21.

So our Lord Jesus has become the Redeemer, the Purchaser, of Adam and all his race. He has not yet fully accomplished the work of purchase; for the application of the merit of His sacrifice for the world is to follow His Second Advent, when the Church shall have been completed. As soon as this purchase shall have been effected, the cancellation of the sin of the world will be made. The world will then be turned over to Christ, free from the penalty of original, or Adamic sin; and each individual will have a full opportunity, or trial, or judgment, to determine his real character, his real intention, his real attitude toward right and toward wrong, toward God and toward sin. This will affect first the living nations, and then, gradually, those who will be in the tomb, as they shall come forth. This will be universal redemption, or deliverance, from the Adamic death penalty, universal purchase from death; but not universal deliverance or salvation to eternal life, which will be conditional.

The Apostle Paul, in speaking about this great trial Day, or Judgment Day, of the world, says, “God hath appointed a Day [future] in the which He will judge the world in righteousness by that Man whom He hath ordained.” (Acts 17:31.) The word “Man” in this case is evidently used in a figurative way to represent Jesus the Head of The Christ and the Church His Body, who are to constitute the great Mediator between God and men for a thousand years, for the purpose of giving all mankind a full release from the Adamic penalty and a full opportunity to return to God. “Whosoever will” may have that full opportunity and may, be improving it, be found worthy of everlasting life. He may at the end of the thousand years, in mankind’s final test, demonstrate that he is able and willing—able because perfect, willing because of right heart-intentions—to keep the Divine Law. All such will be granted life eternal by the Father. All others will be destroyed.

Adam was on trial for this life eternal, but he failed at the outstart of his trial. The world of mankind at the opening of the Millennium will start in a different way. They will start imperfect; but, with an experience in the nature and effect of win, and under the covering of Christ’s work—not granted as an individual imputation, but through the operation of the Mediatorial Reign—they will be permitted to rise up, up, up, out of sin and death; and while having this privilege they will be permitted to demonstrate their real character, whether determined for good or for evil. If they faithfully determine for good, they will gain eternal life; if for evil; they will lose eternal life, and will die again and be dead forever—incur the Second Death. Thus the Bible teaches a universal redemption or salvation from the Adamic penalty; but it does not teach a universal salvation in eternal life.

Divine Justice requires an exact equivalent for a debt; and the only person apart from Jesus who had a perfect human body, life, life-rights and right to life was Adam. Consequently, in giving the ransom, Adam was the only one for whom the equivalent price could be given directly by Jesus. As a matter of fact, if Adam was not considered as to be redeemed, God could not have asked for a perfect human being to be a corresponding price; for Jesus is not an equivalent of the imperfect race, considered apart from Adam. Thus there would not have been an equivalent price furnished for the fallen race, unless the fallen race is considered a part of Adam, as in his loins, redeemed in Adam; for one perfect human being is not the corresponding price for billions of imperfect human beings considered in themselves alone. It is only as these billions of imperfect human beings are considered as having been perfect in the loins of perfect Adam that God could have required a perfect human being as the corresponding price, in whose loins was a perfect race. This, therefore, proves Adam was the direct subject of the ransom. The rest of the race was only indirectly involved in the ransom, because they were in Adam’s loins, and for them Jesus gave an unborn perfect race in His loins.

so could Adam have offered himself as a substitutionary atonement for his wife? is that what he was doing? what was he doing? did he have a plan or was he just an unthinking fool? was he trying to save her or only thinking of himself? was he thinking at all?

I think your idea here has some very serious issues with scripture. The whole nature of your narrative is a legal relationship with God. What I read you saying is that eternal life is obtained by doing good, obeying God, have right intentions, or whatever you call it, meaning it's a salvation by works formula.

As a perfect human being, yes, Adam could have ransomed Eve. But he would have stayed dead, and how would the human race begin?

Tell me something, isn't that what God told Adam, that eternal life depended on him obeying Him? He said "eat of the fruit and you will die". If Adam had not sinned, the world would be filled with humanity, under the same conditions as Adam, obeying God's command. It was the same as the Law Covenant with the nation of Israel. God's plan for humanity has not changed. They will still need to obey God and his commands.