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John S. Feinberg, “Salvation in the Old Testament” Tradition and Testament. Essays in Honor of Charles LeeFeinberg. Chicago: Moody Press, 1981. Hbk. ISBN: 0802425445. pp.39-77.it seems obvious that one could hold the kind of position I have espoused and remain a consistentdispensationalist. Nothing mentioned seems to contradict anything essential to dispensationalism.Our discussion so far has stressed the unity in God’s method of salvation. But is anythingdifferent (besides the items mentioned) about being a believer in Old Testament times, asopposed to New Testament times? Certainly the method of salvation is the same, but iseverything else equal as well? This question is important for a proper understanding not only ofthe two testaments, but also for a proper conception of the distinctions between biblical Judaismand biblical Christianity. Moreover, in specifying the differences between the two, we want to becareful not to contradict what has just been presented, that is, we do not want to derivedifferences that will necessitate multiple ways of salvation, since it has already been argued thatGod uses only one way. What, then, seem to be the key differences?The first and obvious difference is that the content of faith presented to the believer and theexpression of his faith differ, as has been noted. Second, the believer’s relation to the law haschanged (an aspect of the change particularly involved in the expression of his faith). The Mosaicsystem distinguishes between the moral law, the ceremonial law (rules and regulations regardingclean or unclean, as well as the whole sacrificial system and all the regulations about theTabernacle, for example), and the civil law (application of the moral law to certain features ofIsrael’s community life). 21 But the New Testament believer in Jesus Christ is no longer under thecivil law or the ceremonial law. God’s standards of morality do not change. The two testamentstake different approaches toward obedience to the law. Put simply (perhaps too[p.63]simply), the Old Testament approach can be characterized as “do and you shall live,” whereas inthe New Testament the approach seems to be “you are; therefore, do.” But the oft-heard commentthat in the New Testament believers keep the law out of love, obviously implying that OldTestament believers kept it out of obligation, is not consistent with passages such as Psalm 119:16, 35, 47, 70, 77, 92, 143, 174, which speak of delight in the commandments of the Lord.Third, the New Testament believer receives a much greater enablement for obedience to God invirtue of the indwelling Holy Spirit. The Old Testament speaks of the Holy Spirit coming upon aperson for a special enduement of power for a particular task (e.g., the case of Saul as recorded in1 Sam. 10:6; 11:6; and 18:12; the case of craftsmen working on the Tabernacle as noted in Exod.31:1-11; Micah as recorded in Mic. 3:8; the seventy elders as recorded in Num. 11:16-17, 24-30;and in the cases of some of Israel’s judges as seen in Judg. 3:10; 6:34; 11:29; 13:25; 14:6, 19;15:14). But there is no mention of the indwelling of the Holy Spirit, as found in the NewTestament (Rom. 8:9, 11; 1 Cor. 3:16; 2 Tim. 1:14; 1 John 3:24). 22Fourth, the 'en Cristù (en christō) relationship, union of the believer with Christ, is part andparcel of the New Testament believer’s salvation, whereas that relationship does not pertain tosalvation of an Old Testament saint. Such union with Christ is accomplished by means of theministry of the Holy Spirit whereby He baptizes the believer into the Body of Christ (1 Cor.12:13). But the Holy Spirit did not begin to perform that ministry until the day of Pentecost (Acts2).
John S. Feinberg, “Salvation in the Old Testament” Tradition and Testament. Essays in Honor of Charles LeeFeinberg. Chicago: Moody Press, 1981. Hbk. ISBN: 0802425445. pp.39-77.Finally, though there was forgiveness for sin in both the Old and the New Testaments, 23 sin wasonly fully and finally paid for when Christ made His sacrifice. This point is fully developed andexplained below. 24SOTERIOLOGICAL FUNCTION OF OLD TESTAMENT SACRIFICESAt this point, I should like to consider the function of the sacrificial system in the Old Testament.In particular, I am interested in clarifying the soteriological function of Old Testament sacrifices.The Mosaic system of sacrifices is very complex, and it is not always easy to distinguish themeaning and function of the various sacrifices. Nonetheless, for our purposes it would seempossible to clarify at least some of the different offerings that Scripture mentions. First, there isthe hl;[o (‘ōlā) or burnt offering (Lev. 1; 6:8-13). Payne suggests that this offering was the“continual burnt offering” (mentioned in Exod. 29:38-42) and that it symbolized the idea ofcomplete and continuous atonement and consecration. 25 Second, the hj;n]omi (minh»â) or mealoffering (Lev. 2; 6:14-23) symbolized especially the devotion of one’s person and property[p.64]to the Lord. 26 Third, there is the category of offerings designated as peace offerings (Lev. 3; 7).Three offerings fall under this category, i.e., the thank offering, the vow, and the freewilloffering. Oehler distinguishes the three as follows:The hd;zOT jb"w< [zebah»tôdâ] being offered without having been previously promised for somebenefit received, and thus referring to a favor not already supplicated..., was the highestamong the syl;v] [sh e lāmîm]. The vow, rd,n, [neder], on the contrary, is a promised offeringusually presented after the reception of some benefit previously entreated; yet the one makinga promise might connect an offering immediately with his prayer, and it would fall under thisspecies; but the rd,n, [neder] always refers to something distinctly prayed for. And lastly, thehb;d;n] [n e dābâ] is every free gift for which there was no other occasion than the will of theofferer, whom his heart impelled to show his thankful sense of all the blessings which thegoodness of God had bestowed on him. 27The final three offerings are the sin, guilt, and trespass offerings. The precise distinction betweenthe three is a matter of debate, a debate that lies beyond the scope and purpose of this study.Suffice it to say, these are the offerings that deal specifically with atoning for sin. 28What does the Mosaic system teach about the meaning of these sacrifices? In other words, howare they to be understood? What is their purpose? Unfortunately, there is no unanimity in regardto the meaning of sacrifices. In examining this topic, we shall consider it from two distinctperspectives, (1) that of the idea behind the sacrifice, and (2) that of the relation between thesacrifice and the sacrificer.
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