Two Adam (entry 1)

In response to some things that are being discussed on Stellman’s blog (DeRegnisDuobus) I submit the following. In doing so, there may end up being a number of brief blog entries here at Gospel Muse in order to bring into focus at least a basic picture of the Two Adam paradigm and its implications for covenant theology, in particular, how we are to understand the stipulations and sanctions of the New Covenant.

(The quotes directly below are summarized for the sake of brevity.)


Point #1:“Both the creational and Mosaic
covenants contain the promises of blessings and curses; whereas, the new
covenant seems to lack stipulations of curses. Thus, in some sense the law
functions uniquely in the new covenant than in the other
two.”

True. It is so, that, the New differs from the former two (Adamic/Mosaic) in its not having curse sanctions and this is due to its being a different type of covenant. The New differs in its being the result of a works-righteous covenant (Pactum Salutis) wherein the Father and Son mutually agree upon the stipulations of the Messianic mission.

Now, as for the Covenants with Adam and Moses being different from the New…this is due to their not being the end result of a works-righteous covenant, but rather in themselves are works-righteous covenants, like the Pactum Salutis, being replicas of it. Thus the use of the term law as it applies to the covts with Adam/Moses would not be the same as what Paul describes as the law of faith (of Christ, the object of our faith). So then it would appear that, the underlying principles of two different covenants (faith and works) are to determine how we are to understand the use of the term law in regards to the New Covt.

Conclusion:


Adamic/Mosaic Covts —> types,
of the Pactum Salutis (mutually voluntary, eternal covt btwn Father & Son),
works-based.

New Covt —> true, result of the Pactum Salutis,
faith-based.


The former is a radically different paradigm of imitation, with the latter as a paradigm of manifestation. Consequently, the dynamics of the New and covenant life in it are lacking the covenant law-sanction of curse upon those genuinely walk in it by faith. The context of the two paradigms determines how we will understand obedience in each. In the former (Adam/Moses) obedience is a means to the end (salvation), and the latter (New) obedience is the fruit of the merits of Christ (Pactum Salutis) and the manifestation of His Spirit in us.

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