Passover lamb was not selected "for sin", but "a lamb for a house", and if a household

were too small to be thus represented, they were to join with another. The house was

connected with death, "There was not a house where there was not one dead"

(Exod. 12: 30), which was as true of Israel as of Egypt, only that in Israel's case the lamb

died instead of the firstborn. It will be seen therefore that the Passover lamb really sets

forth the Kinsman-Redeemer, the great Firstborn.  Had the title of Christ "the

Prototokos" (Col. 1: 15) been read from this standpoint of the exodus and the Kinsman-

Redeemer, much profitless and harmful speculation would never have seen the light.

The Passover is the great type of redemption in the Scriptures, "Thou wast a bondman

in Egypt, and the Lord God redeemed thee thence" (Deut. 24: 18).  Just as the

sprinkling of the living bird with the blood by means of the hyssop spoke of resurrection,

so the sprinkling of the doorposts with the blood by means of the hyssop spoke of

redemption and deliverance.

The Hebrew words gaal and padah occur some 170 times in the O.T. We read of

redemption from Egypt, bondage, enemies, troubles, evil, destruction, death, and the

grave. We have to the best of our ability searched the Scriptures, and have to record that

out of all the places where padah and gaal occur, but one passage definitely associates

redemption with iniquity, and that passage is Psa. 130: 8. There is no place where

redemption is ever said to be for or from sin or sins. Now this statement of itself is so

opposed to popular teaching and loose thinking that we doubt not that many readers will

feel impelled to put the matter to the test before going further. If they do, it will transfer

the responsibility to themselves that they keep redemption to its scriptural sphere.

There are several Greek words that stand as equivalents for padah and gaal; they are

rhuomai, lutroo, lutrosis, apolutrosis, agorazo, and exagorazo. We must remember that

these occur in the translation called the LXX, and though valuable beyond description,

can never alter the original doctrine settled in the Hebrew originals. The LXX uses some

of these Greek words in translating both redemption and atonement, and therefore great

care must be exercised in deciding which is in view in any one N.T. passage. Examining

their associations we find a people redeemed from the hand of their enemies, from the

curse of the law, from vain conversation, but rarely redeemed from sin or sins. The

resurrection is spoken of as the redemption of the body, the inheritance is spoken of as a

purchased possession redeemed, the dominion of sin is broken by the deliverance from

this body of death.  Deliverance is moreover spoken of as from darkness, wrath,

temptation, evil.

Titus 2: 14 quotes Psa. 130:, where we read of redemption from all iniquity.

Heb. 9: 15 speaks of redemption of the transgressions under the first covenant. Eph. 1: 7

links redemption with forgiveness of sins, and Rom. 3: 24 with justification. These

four passages are the only ones that actually associate redemption with sin or iniquity.

The great provision for sin is expressed by atonement, and not by redemption. Titus 2:

14, with its emphasis upon the future coming of the Lord and the peculiar people, places