Extracts of Francis Turretin
This question may sound strange at first. Adam lived before Christ came into the world, so how could he believe in Christ? Yet theologians ask this question to better understand Adam’s original condition, the covenant of works, and the grace of God in redemption.
Turretin carefully explains the issue with precision.
Did Adam, before the Fall, have the ability or power to believe in Christ as Redeemer?
Turretin answers:
No — not formally and actually, because Christ as
Redeemer was not yet revealed or needed before the Fall.
But
in another sense, Adam possessed the natural faculties that
would later be involved in faith, such as a mind, will, and
ability to trust God.
Before Adam sinned, he was upright, holy, and innocent.
Scripture says:
“God made man upright.” — Ecclesiastes 7:29
Adam was not under condemnation. He had no guilt needing forgiveness. Therefore, there was no need yet for a Mediator who would save sinners.
Christ as Redeemer is revealed because of sin.
“Christ Jesus came into the world to save sinners.” — 1 Timothy 1:15
If there had been no sin, there would have been no need for redemption through the cross.
So Turretin says it would be improper to say Adam exercised faith in Christ as sinners now do.
Turretin makes an important distinction between:
Natural power or faculty
Actual saving faith in Christ
Adam certainly had the natural abilities of a rational creature:
understanding,
will,
love,
trust,
obedience.
He was created righteous and fully able to obey God.
“God saw every thing that he had made, and, behold, it was very good.” — Genesis 1:31
So in one sense, Adam possessed the created capacity that could later be directed toward faith if God revealed such an object.
But before the Fall:
Christ had not yet been revealed as crucified Savior,
redemption had not yet been promised,
forgiveness was not yet needed.
Therefore Adam could not actually believe in Christ as Redeemer because the object of such faith did not yet exist in revelation.
Turretin’s logic is careful here:
A power may exist in a
general sense without being exercised toward a particular object not
yet revealed.
This is one of Turretin’s major points.
Adam related to God under what theologians call the covenant of works.
That means:
Adam was commanded to obey,
life was promised upon obedience,
death was threatened upon disobedience.
“In the day that thou eatest thereof thou shalt surely die.” — Genesis 2:17
Adam’s standing depended on obedience, not on faith in a crucified Redeemer.
But after the Fall, mankind can only be saved through grace in Christ.
“Believe on the Lord Jesus Christ, and thou shalt be saved.” — Acts 16:31
Thus Adam’s condition before sin and man’s condition after sin are very different.
Turretin allows that God could have revealed Christ to Adam if He wished. God is free and sovereign.
But God did not do so because redemption belongs to the history of fallen man.
The promise of Christ first appears after sin entered.
“The seed of the woman shall bruise the serpent’s head.” — Genesis 3:15
This is often called the first gospel promise.
Only after guilt entered the world was Christ revealed as Savior.
Everything changed once Adam sinned.
Now Adam was:
guilty,
condemned,
spiritually ruined,
unable to save himself.
At that point, Adam needed mercy and redemption.
When God promised the coming Seed in Genesis 3:15, Adam then had reason to trust in the promised Redeemer.
So Turretin would say:
Before the Fall, Adam did not believe in Christ as Redeemer.
After the Fall, Adam was saved the same way all believers are saved — by grace through faith in the promised Messiah.
“By grace are ye saved through faith.” — Ephesians 2:8
Adam had the faculties of a rational holy creature.
But that
does not mean he exercised saving faith in Christ before sin.
Example:
A man may have eyes capable of seeing a mountain,
but if the mountain is not yet before him, he cannot actually see it.
Likewise:
Adam had a mind and will capable of receiving
divine revelation, but Christ as suffering Redeemer had not yet been
revealed.
Adam before the Fall was innocent.
Believers today are pardoned sinners.
These are not identical conditions.
Adam did not begin life needing forgiveness. We do.
That is why the gospel belongs especially to fallen mankind.
Adam certainly trusted God in a general sense.
He believed
God’s word and was obligated to obey Him.
But this is different from evangelical faith resting upon Christ’s atoning work.
Saving faith specifically looks to Christ crucified and promised as Savior.
Turretin’s teaching protects several important truths.
Christ’s redemption is not a normal part of human nature apart
from sin.
Redemption becomes necessary because man fell.
Christ came as the remedy for a ruined world.
“Where sin abounded, grace did much more abound.” — Romans 5:20
The gospel shines brightest against the darkness of human rebellion.
Adam was the head of humanity under the covenant of works.
Christ is the second Adam who saves His people through grace.
“For as in Adam all die, even so in Christ shall all be made alive.” — 1 Corinthians 15:22
Turretin teaches:
Adam before the Fall was holy, righteous, and able to obey God.
He did not need redemption because sin had not yet entered.
Therefore he did not exercise saving faith in Christ as Redeemer.
However, Adam did possess the natural faculties of mind and will that could receive divine revelation.
After the Fall, Adam became a sinner needing grace.
Once God promised the coming Savior, Adam, like all believers, could only be saved through faith in the promised Christ.
In short:
Before the Fall, Adam needed obedience.