John S. Fe<strong>in</strong>berg, “<strong>Salvation</strong> <strong>in</strong> <strong>the</strong> <strong>Old</strong> <strong>Testament</strong>” Tradition and <strong>Testament</strong>. Essays <strong>in</strong> Honor of Charles LeeFe<strong>in</strong>berg. Chicago: Moody Press, 1981. Hbk. ISBN: 0802425445. pp.39-77.Messiah, would have to die for <strong>the</strong> s<strong>in</strong>s of His people (cf. Dan. 9:24-26―commentators generallyagree that <strong>in</strong> order for <strong>the</strong> th<strong>in</strong>gs mentioned <strong>in</strong> verse 24 to be accomplished, Messiah <strong>the</strong> pr<strong>in</strong>cewould be cut off, as mentioned <strong>in</strong> verse 26).In addition to <strong>the</strong> <strong>the</strong>me of sacrifice, <strong>the</strong>re is <strong>the</strong> <strong>the</strong>me of promises. Some promises concernsalvation from s<strong>in</strong> and thus overlap <strong>the</strong> <strong>the</strong>me of sacrifice. O<strong>the</strong>rs are of a national, political, andsocial nature. Walter Kaiser has argued that <strong>the</strong> <strong>the</strong>ological center of <strong>the</strong> <strong>Old</strong> <strong>Testament</strong> canon is<strong>the</strong> notion of promise. 19 One can hardly read Kaiser’s work and not be conv<strong>in</strong>ced that <strong>the</strong> conceptof promise is crucially important for <strong>the</strong> whole of <strong>Old</strong> <strong>Testament</strong> life.Thus we see that <strong>in</strong> each period of <strong>the</strong> <strong>Old</strong> <strong>Testament</strong> economy, <strong>the</strong> specific content revealed formen to believe <strong>in</strong>volved truths about sacrifices and promises. The change of dispensations did notabrogate exist<strong>in</strong>g promises but ra<strong>the</strong>r supplemented and amplified <strong>the</strong>m. Passages such asGenesis 3:15-16, Genesis 9 (Noahic covenant), Genesis 12 and 15 (Abrahamic covenant),Deuteronomy 28-30 (Palest<strong>in</strong>ian covenant), 2 Samuel 7 (Davidic covenant), and Jeremiah 31(New Covenant) show that even though dispensations changed, God did not abrogate Hispromises. He amplified and clarified <strong>the</strong>m.Promises were not only important <strong>in</strong> terms of believ<strong>in</strong>g that <strong>in</strong> <strong>the</strong> future God would do what Hepromised. They were also important from <strong>the</strong> standpo<strong>in</strong>t of past fulfillment. The ways God haddemonstrated His faithfulness <strong>in</strong> <strong>the</strong> past formed a basis for trust <strong>in</strong> Him for salvation and forfulfillment of promises <strong>in</strong> <strong>the</strong> future. Paul states very clearly that <strong>the</strong> giv<strong>in</strong>g of <strong>the</strong> law did notnullify <strong>the</strong> promises made to Abraham (Gal. 3:16-17). God’s revelation concern<strong>in</strong>g His promisesis cumulative.The specific content to be believed, <strong>the</strong>n, was cumulative, and it was composed of two majorcomponents: sacrifice and promise. 20 The believ<strong>in</strong>g Jew, <strong>the</strong>refore, whe<strong>the</strong>r he understood wha<strong>the</strong> was do<strong>in</strong>g or not, was committ<strong>in</strong>g himself to <strong>the</strong> God of <strong>the</strong> promises, <strong>the</strong> God who hadfaithfully formed <strong>the</strong> nation of Israel and brought her out of Egypt and <strong>in</strong>to <strong>the</strong> land, and <strong>the</strong> Godwho had revealed all along that s<strong>in</strong> could be atoned for by means of blood sacrifice. This is whatit means to say that <strong>the</strong> content of faith <strong>in</strong> <strong>the</strong> <strong>Old</strong> <strong>Testament</strong> is cumulative. The person whocommitted himself <strong>in</strong> faith to that God, and all that He had revealed about His sav<strong>in</strong>g and keep<strong>in</strong>gpower, was saved.But only s<strong>in</strong>ce <strong>the</strong> time of Jesus Christ has <strong>the</strong> revealed content to be believed co<strong>in</strong>cided entirelywith <strong>the</strong> basis, or ground, of faith. Dur<strong>in</strong>g <strong>the</strong> age of grace, God has revealed <strong>the</strong> fulness ofsalvation through <strong>the</strong> shed[p.61]blood of Jesus Christ (<strong>the</strong> basis of salvation <strong>in</strong> any age). Nei<strong>the</strong>r God’s acts <strong>in</strong> history nor Hisrevelation concern<strong>in</strong>g His acts had given man <strong>the</strong> complete content about Christ. We must becareful not to th<strong>in</strong>k that dur<strong>in</strong>g <strong>the</strong> <strong>Old</strong> <strong>Testament</strong> economy it was necessary to accept <strong>the</strong> contentover and over aga<strong>in</strong> to be saved. For example, one might th<strong>in</strong>k that s<strong>in</strong>ce dur<strong>in</strong>g <strong>Old</strong> <strong>Testament</strong>times a sacrifice was required for each s<strong>in</strong>, <strong>the</strong> person was be<strong>in</strong>g saved with each sacrifice. As weshall see, such a view is a misunderstand<strong>in</strong>g of <strong>the</strong> function of <strong>Old</strong> <strong>Testament</strong> sacrifices as well as
John S. Fe<strong>in</strong>berg, “<strong>Salvation</strong> <strong>in</strong> <strong>the</strong> <strong>Old</strong> <strong>Testament</strong>” Tradition and <strong>Testament</strong>. Essays <strong>in</strong> Honor of Charles LeeFe<strong>in</strong>berg. Chicago: Moody Press, 1981. Hbk. ISBN: 0802425445. pp.39-77.a confusion of <strong>the</strong> requirement for salvation with <strong>the</strong> expression of faith that a saved personwould make. Moreover, merely do<strong>in</strong>g sacrifices never justified anyone. What did justify <strong>the</strong>repentant s<strong>in</strong>ner was a one-time commitment to <strong>the</strong> God who had revealed that s<strong>in</strong> was to beatoned for by blood sacrifice (as well as whatever else He revealed for that economy). The <strong>Old</strong><strong>Testament</strong> believer might fall out of fellowship with <strong>the</strong> Lord and need to return to Him, but <strong>the</strong>redoes not seem to be an <strong>in</strong>dication that once a person was saved he could lose that salvation andneeded to be saved over aga<strong>in</strong>.BELIEVER’S EXPRESSION OF SALVATIONJust as <strong>the</strong> specific content of faith changes as revelation progresses (<strong>the</strong> content is cumulative),so <strong>the</strong>re is an aspect of change <strong>in</strong> regard to <strong>the</strong> fifth element of salvation, <strong>the</strong> believer’sexpression of his salvation. It is crucially important not to confuse this element with <strong>the</strong>requirement for salvation. The requirement (faith) confronts a nonbeliever as he contemplatesGod’s message of salvation. The specific expression of faith confronts <strong>the</strong> believer as hecontemplates how he is to live out <strong>the</strong> salvation he has already been given. It is his way ofrespond<strong>in</strong>g to God <strong>in</strong> obedience as evidence that he has already believed.The believer’s expression of faith must take <strong>in</strong>to consideration at any given po<strong>in</strong>t <strong>in</strong> history threek<strong>in</strong>ds of elements. First, elements that are constant, such as <strong>the</strong> moral law. S<strong>in</strong>ce <strong>the</strong> moral lawreflects <strong>the</strong> nature of an unchang<strong>in</strong>g God, it, too, is always b<strong>in</strong>d<strong>in</strong>g. Thus, at all times, a believeris to express <strong>the</strong> fact that he is saved by adher<strong>in</strong>g to <strong>the</strong> moral law. Such adherence will not savehim; but it will provide evidence that he already has met <strong>the</strong> requirement of salvation. Second, <strong>in</strong>any given age, <strong>the</strong>re seem to be elements that conclude with a given age. A good example of thisis <strong>the</strong> br<strong>in</strong>g<strong>in</strong>g of animal sacrifices. Through <strong>the</strong> time of <strong>the</strong> Mosaic law, <strong>the</strong> offer<strong>in</strong>g of suchsacrifices was important as <strong>the</strong> believer expressed his trust <strong>in</strong> God. However, with <strong>the</strong> advent of<strong>the</strong> age of grace, <strong>the</strong> believer no longer expresses his devotion to God through br<strong>in</strong>g<strong>in</strong>g animalsacrifices. There are ways by which he can receive cleans<strong>in</strong>g from s<strong>in</strong> as a believer and expresshis devotion to God, but animal sacrifice is not one of[p.62]<strong>the</strong>m. F<strong>in</strong>ally, <strong>the</strong>re are items <strong>in</strong> <strong>the</strong> believer’s expression of his faith that commence <strong>in</strong> a givenage. For example, <strong>in</strong> <strong>the</strong> age of grace <strong>the</strong> believer can express his obedience to <strong>the</strong> Savior throughobservance of <strong>the</strong> Lord’s Supper and baptism. Before <strong>the</strong> age of grace, such expressions of faithwere not open to <strong>the</strong> believer.A f<strong>in</strong>al po<strong>in</strong>t <strong>in</strong> regard to <strong>the</strong> expression of faith is simply to reiterate that though it may changefrom one age to ano<strong>the</strong>r, it does not entail a change <strong>in</strong> God’s one method of sav<strong>in</strong>g men. Howcould it, s<strong>in</strong>ce it has noth<strong>in</strong>g to do with what God and <strong>the</strong> nonbeliever do <strong>in</strong> order to br<strong>in</strong>g <strong>the</strong>nonbeliever to <strong>the</strong> po<strong>in</strong>t of (<strong>in</strong> New <strong>Testament</strong> terms) conversion, regeneration, and justification?In <strong>the</strong> previous pages, I have suggested what I take to be God’s one method of salvation as taughtby all of Scripture. Even <strong>the</strong> items that vary from one dispensation to <strong>the</strong> next (specific revealedcontent of faith and expression of faith) do not necessitate multiple ways of salvation. Moreover,
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