Religious fundamentalists as found In Six Days : Why Fifty Scientists Choose To Believe In Creation have through a spirited effort attempted to mobilize public opinion to authenticate their own fraught account of God's announcement of creation, and have subsisted on forcing the thread of modern science through the eye of the divine needle of Genesis. John Fesko lays the framework for the debate in his introduction and the first chapter through the placement of a view garnered from the most archaic of sources, and in a timely riposte shows that there is sufficient historical precedent for the abandonment of the creation science and 7th Day Adventist purview. It will not be conceitedly claimed that the findings of science are synonymous with revelation.
Fesko is not ignorant of scientific advances, or of progressive revelation, but employs care to secure what Scripture (and that is all of Scripture - not the proof-texting of sects!) is attempting to communicate, not as a last resort, but as first recourse: Christ as Alpha and Omega. To inform us of the immediate historical context Fesko rightly begins with the origins of man, 'Man In The Image Of God'. If Adam had fulfilled the covenant of works, we would have been confirmed in righteousness, holiness and knowledge with him. He did not. Therefore, to fulfill the interpretive mandate set by Christ (Luke 24:27), Fesko wastes no time in turning our attention to the eschatological Adam, 'Christ In The Image Of God'. By the first glimpses of divine prothesis, Fesko casts christocentric light on the Authorial intent of redemption: "those whom God foreknew, He also predestined to be conformed to the image of His Son" (Rom 8:29). Adam, the first image bearer of God, failed to function as a gifted prophet, priest and king which necessitated and foreshadowed the second image bearer's coming.
In 'The Garden-Temple Of Eden' Fesko recovers the ground lost to simplistic proof-texting by reacquainting us with GK Beale's authoritative findings and Gordon Wenham's 'Sanctuary Symbolism'. Parallels, as are becoming increasingly more clear, are resplendent in Scripture that support the Garden as the archetypal temple, and further used to describe the activity of God and man. Adam's priestly role of "guarding" [Heb: samar] the sanctuary in Gen 2:15 adds a robust philological facet to the spiritual significance of his failure to do so; and Christ's ability to "keep" the commandments of God. Here especially Fesko makes good grounds exegetically to show that 'the presence of the temple set the activity of man in an entirely different light.' p 75
Again, Fesko restores focus on Christ as the covenant consummator by introducing the basic elements of cutting a covenant which are clearly in attendance between God and His creation masterpiece, man. Hence, progressive revelation lends undeniable evidence of Adam's and Israel's failure to keep covenant with Yahweh. The scriptural similarities with Christ's probation are sufficient to draw attention deliberately to Jesus in His representative role as Israel, God's obedient Son (Isaiah 49:3, 5). Expanding on the seminal work of Meredith Kline, Fesko posits creation in a covenantal-christological context and studies the scriptural continuance of this throughout the OT in 'Shadows & Types of the Second Adam'.
Chapter 5, 'The Work Of The Second Adam', also brings Fesko's labors to a climax. Protology is drawn principally from the person and work of the two Adams. The Second Adam takes up the work of the first. Fesko introduces Vos (Biblical Theology p 322) to the scene to augment the exquisite work of the superintending Holy Spirit in hovering and brooding over creation in Gen 1:1, which corresponds to the Holy Spirit in the form of a dove hovering and brooding over the new Adam, found in all four Gospels (Matt 3:16; Mark 1:10; Luke 3:22; John 1:32). Fesko's scholarly attempt climaxes in crowning his argument with the antitype of them all: "Christ according to the flesh" (Rom 9:5), which Fesko draws from the life, death and resurrection of Christ. The protological hymn of Phil 2:5-6, in alignment with Gen 1:26-27, sees the Second Adam finding divine approbation only by becoming the exemplar par excellence of self-denial. A winsome ecclesiological subadditive by Fesko is 'that the church is the helpmate of the Second Adam'. p 146
'The Sabbath' is highly remedial and archetypal of the eschaton. Fesko cites Professor Gaffin: 'The fulfillment of the church's hope represents nothing less than the fulfillment of the original purpose of God in creation, or more accurately, the realization of His purposes of redemption is the means to the end of realizing His purposes of creation.' The eschatological hope of rest, though still not consummated, may be taken as granted when viewed in the full light of our merit being secured by 'the Man of heaven' (1 Cor 15:49): 'The promise of the protevangelium culminates in the events surrounding the crucifixion.' p 161