Between Old and New Testament believers there are significant differences in regard to the measure of light, faith, comfort, and various other matters—a few eminent saints being the exception. However, as far as the essence of the matter is concerned, there are no differences. They have the same Spirit, the same faith, the same justification and forgiveness of sins, the same peace of conscience, and the same sonship. There are some, however, who maintain that the difference does not pertain to the measure of application, but rather to the essence of this application and to their state as such. Several questions need to be addressed concerning this issue.
Old Testament Believers Enjoyed the Full Forgiveness of Sins
Question: Were Old Testament believers, prior to Christ’s coming, reconciled with God, fully justified by a true, saving faith, and did they have the full forgiveness of sins; or were they in an unreconciled state, not justified by faith, and without the full forgiveness of sins?
Answer: These matters are interrelated and pertain to the true essence of the state of believers. The confirmation of the one matter will at once confirm the other. We have therefore joined them together and answer the latter part of the proposed question negatively, and the first part affirmatively. There are others, however, who have denied the first and maintained the second. Such propositions appear at first glance to be entirely Socinian, and those who adhere to such propositions will have a considerable task in refuting the Socinian. Nevertheless, we do not accuse them of Socinianism. We declare the wise and stable among them, based upon their explanations and declarations, to be free of Socinianism. We deal with them as brothers, albeit as weak brothers who in some respects are in error. The radicals who know not what they are saying and affirming, we shall let fend for themselves; they are not esteemed by either party.
The one party maintains that in the Old Testament Christ as Surety was not a vicarious Expromissor, but rather a promising, supporting, and assisting Fide-jussor. They maintain that God made known to the Old Testament saints that one day there would come such a Surety, who at the appointed time would make satisfaction for their sins, and that they had to view the sacrifices as types—and thus had to believe in Him in that manner. However, as long as the Surety had not rendered payment, they, as the primary debtors, would remain subject to guilt. Thus, they were also subject to the curse and wrath, since God reserved the right and authority to pour this wrath out upon them, even though He neither wanted to, nor actually did so.
They maintain that God tolerated them until the Surety had paid; that is, even though He did not forgive their sins, He bypassed them. He closed His eyes to their sins and overlooked them as if He did not see them, for He Himself knew that one day the Surety would render satisfaction. This passing by they express with the word πάρεσις (paresis), insisting that this word is the antonym of the word ἄφεσις (aphesis). They relate the first word to the Old Testament and the latter to the New Testament. During the time of my youth and academic studies, when these sentiments initially surfaced and began to get a foothold, there were intense arguments about the words aphesis and paresis, but later on those with clearer understanding came to realize that on the basis of these words a distinction cannot be maintained between forgiveness in the Old and New Testaments. Thus, they discontinued the debate about these words, but nevertheless preserved a distinction within the matter itself, and made use of these words only to express their understanding of the issue.
We believe that we have hereby clearly expressed the very nature of the difference. We shall now proceed to prove our viewpoint, and thereafter consider the thrust of the arguments advanced for the contrary views.
Proof #1: It is evident from the suretyship of the Lord Jesus that Old Testament believers have been reconciled with God, have been fully justified by a saving faith, and have had the full forgiveness of sins. If in the Old Testament the Lord Jesus has been a vicarious Surety in the absolute and complete sense of the word, then those believers have been in the state as just described. And whereas Jesus has been such a Surety in the Old Testament, believers were indeed in that state. The first premise is a certainty, and we believe that none will deny or argue the premise. If all sins have been fully and forever removed from believers and have been imputed to the Surety, and if these sins have been taken upon Himself upon the command and with the consent of God as the Judge of heaven and earth, they are then not liable for anything, and all the merits of the Surety are their portion. In Him they are righteous before God, reconciled, and have complete forgiveness. The second premise is equally certain, as has been shown and confirmed in the previous chapter. The conclusion is thus a certainty as well.