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...

This message came to me concerning Edom: Someone from Edom keeps calling to me, “Watchman, how much longer until morning? When will the night be over?” The watchman replies, “Morning is coming, but night will soon return (1 Thess. 5:1, 2, 5, 6). If you wish to ask again, then come back and ask.” Isaiah 21:11–12   The Bible unanimously declares that now is the time of salvation. In the Old Testament, on the basis of Israel’s redemption from Egypt, every succeeding generation was to respond in loving obedience to the laws issued at Sinai by God their Savior (Deut. 11; Ps. 95:7–8). The injunction “it is time to seek the LORD” (Hos. 10:12) was to be Israel’s perpetual desire.  In the New Testament, Jesus’ coming as the Messiah inaugurated “ the year of the Lord’s favor ” (Luke 4:19, 21). The time interval between the incarnation and the second coming appears symbolically as a jubilee year (Luke 4:19/Isa. 61:1–2; cf. Lev. 25:10), a time...