Journal: Masters Seminary Journal
Volume: TMSJ 11:1 (Spring 2000)
Article: Living A New Life: Old Testament Teaching About Conversion
Author: William D. Barrick

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MSJ 11:1 (Spring 2000) p. 19

Living A New Life:
Old Testament Teaching About Conversion

William D. Barrick

Professor of Old Testament

Both liberal and evangelical scholars have entertained doubts about the presence and/or frequency of conversion in the OT, but the doctrine is illustrated and objectified in the OT rather than being presented in doctrinal discourses as in the NT. Moses spoke of conversion in terms of the circumcision of the heart in Deut 10:16 and 30:6. The OT prophets referred often to Deuteronomic theology found in Deut 27–30 as a foundation for their prophecies. Joshua spoke of fearing the LORD in developing the Deuteronomic basis of conversion. Hezekiah’s trust in the LORD also built on that foundation, and the prophets after him continued to build thereon. Examples of conversion in the OT included Abram, Naaman, Rahab, Ruth, the sailors on board the ship with Jonah, and the Ninevites. Elements involved in conversion in the OT included the Holy Spirit, the Word of God, knowledge of God, confession, faith, and repentance. A total change in a person’s life was the obvious outcome of conversion.

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Introduction

Is the OT doctrine of conversion one of the “things” to be taught to all peoples (Matt 28:20)? Jacob Milgrom claimed that “religious conversion is neither attested nor possible in ancient Israel before the second temple period.”1 Evangelical scholars may not be so sweeping in their claims, but some are convinced that “the concept of conversion is actually very rare in the Old Testament.”2 Some scholars claim that “the OT has no fully developed idea of conversion.”3 Do these statements present an accurate picture of the doctrine of conversion in the OT?

Should one look for doctrinal teaching about conversion such as is found

MSJ 11:1 (Spring 2000) p. 20

in the NT? Didactic subgenre is present in the OT, but it occurs less frequently than in the NT. To speak of doctrine in the OT as though it must be taught in forms similar to those in the NT is misleading. Yet it could be that the doctrinal teachings of the OT are couched in the terms of history and parable—more like the teachings of Jesus Himself. If doctrine can be illustrated and objectified rather than systematized and catechized, perhaps the OT is far more doctrinal than commonly thought.

The th...

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