| || |The Berean Expositor Volume 17 - Page 91 of 144 Index | Zoom | |
through the Red Sea. All the other offerings, however they may differ in their individual
purposes, are grouped together in that they deal with the sin of God's redeemed people.
They are all associated with an altar and a priesthood, and have the sanctuary of God in
The failure rightly to divide the Word of truth, and to try the things that differ,
increases in importance and disastrous effects as the truth under consideration increases
in importance. No doctrine of Scripture is so fundamental as that of sacrifice, and
consequently no greater opportunity occurs for erecting false theories than here. Over
and over again one takes up a treatise that, starting with redemption, runs off into
atonement. Proofs started with redemption and belonging only to redemption are
mistakenly carried over, and triumphantly applied to reconciliation. It is indeed
What is redemption? Padah and Pesach.
Having indicated what we believe to be a scriptural distinction, we will now proceed
to proofs. Let us examine the words used for redemption, and the nature of the
redemption effected. Three words demand attention, viz., gaal, padah, and pesach. In
earlier papers we have seen that gaal indicates that redemption which is carried out by a
kinsman, and the reader is referred to Volume XII, pages 109-115. There we found that
the book of Ruth provides a full presentation of what is involved in the Kinsman-
Redeemer, and that Christ as God manifest in the flesh, could alone satisfy all the
scriptural statements on the subject. Passing therefore to the next word we will examine
the Hebrew word padah.
The primary meaning of padah is "to sever, separate, or divide". In Exod. 8: 23
we read, "I will put a division between My people and thy people". "Division" is p'doth,
the margin reads "a redemption", while the LXX gives diastolen, which occurs in Rom.
3: 22 as "difference". Again in Isa. 29: 22 we read, "The Lord, Who redeemed
Abraham". The LXX translates redeemed by aphorisen = "hath separated", which
occurs in Matt. 13: 49; Rom. 1: 1; II Cor. 6: 17, etc. If we take a glance at the
context of Isa. 29:, we shall find that immediately following the section 29: 22-24
comes the woe pronounced upon those who made a league with Egypt (Isa. 30: 1-17).
Redemption involved separation and division from Egypt, and Abraham's separation is
brought to mind as a word of warning. One other use of the word will suffice. In the
name Padan-Aram it denotes that tract of country separated so markedly by the two
rivers Euphrates and Tigris, and so called by the Greeks Mesopotamia, the land lying in
the midst of the rivers.
The third woe we must consider is pesach. This word followed by al ("over") means
to pass or leap over. In I Kings 18: 26 we read, "and they leaped upon the altar". In
Isa. 31: 5 we read, "As birds flying (or hovering) . . . . . passing over He will preserve
it". Spurrell's translation reads, "As hen birds fluttering . . . . . springing forward and
rescuing". In I Kings 18: 21 the prophet cries, "How long halt ye between two