Tradition must give way to the clear statements of the Scripture

See, I and the sons whom the LORD has given me are to be signs and portents in Israel, sent by the LORD of Hosts who dwells on Mount Zion. Isa. 8:18  Moses’s interpretation of redemptive history will become the normative pattern that later biblical authors embrace. Adam and the covenant of creation are prototypes, molds that shape and give meaning to the future biblical story line. As the Pentateuch develops, we find numerous “seeds” patterned after Adam , what we might call ectypes. Each ectype advances redemptive history and God’s reclamation of humanity from sin while also f alling short of total restoration , usually on account of each figure repeating an Adam-like “fall.”   Thus, each instantiation in the pattern creates further expectation of a coming fulfillment. These repeated patterns and the corresponding promises of eschatological salvation (e.g., Gen. 3:15; 5:29; 12:1–3; 17:1–8; 49:8–12; Num. 24:17–19) show that Moses sees Adam, Noah, Abraham, and Israel as prophe...

For, all that you cannot do by the works of the law , you can do easily and at once through faith .” Thus t he promises of God give what the law demands , and fulfil what the law requires , so that all may be of God alone , the command and also the fulfilment. Hence the promises are the New Testament and belong to the New Testament. Martin Luther and Albert T. W. Steinhaeuser, Luther Primer: A Little Book of Goodly Excerpts from the Writings of Martin Luther (Columbia, SC: Survey Publishing Company, 1917), 43. O LORD, may you ordain peace for us, for indeed, all that we have done, you have done for us. Isa. 26:12 (Isa. 26:3, 64:8)   Luther was even bolder with the law “ after Christ .” The law did not disappear like smoke in thin air:  “the law in all eternity will never be abolished but will remain either to be fulfilled in the damned or already fulfilled in the blessed.”  Right there is the difference between being in heaven and being in hell—in hell the law remain...