Typology

by Jas. Martin, Bournemouth | Category: The Holy Scriptures | Aug 1966

It will be helpful to find a definition for what we mean by the typology of Scripture. Neither the word "type" nor "typology" appears in the English Bible, yet the study of what are known as "types" in the Old Testament is most interesting and helpful in understanding truths later revealed or implemented in the New Testament: and in our deeper appreciation of the excellencies of our Lord Jesus Christ.

The Greek word "tupos" (type), derived from the verb "tupto", meaning "to strike", means a "mark" made by a blow, or the "print" left on a substance by the impact of another, such as the impression of a seal on wax. Only in one case is "tupos" translated "print", and that the print of the nails in the Lord's hands (John 20.25). In other places "tupos" is translated "figure", "pattern", "ensample", and "copy". We do not get much help from these translations, accurate as they are, to assist us in our apprehension of what is meant by the typology of Scripture.

In the Scriptural meaning of typology the "type" is understood to be the person, or the event, or the thing which prefigures another person, event, or thing placed in the future, and known as the "antitype". Thus the "type" is antecedent to the "antitype", chrono logically. In Romans 5.14, Adam is stated to be a "figure (tupos) of Him that was to come", and in 1 Corinthians 10.11 the events described in the earlier verses of chapter 10 are described thus, "these things happened unto them by way of example" (R.V.M., figure, Ok. typically). To qualify as a "type" the person, the event or the thing in the Old Testament must bear a resemblance to the antitype in the New Testament, and further it must have been designed by the Holy Spirit to foreshadow something to come. A helpful definition is given by a Dr Marsh, as follows: "To constitute one thing a type of another, something more is needed than mere resemblance. The former (the type) must not only resemble the latter (the antitype), but must have been designed to resemble the latter. It must have been so designed in the original institution. It must have been designed as something preparatory to the latter. The type as well as the antitype must have been preordained; and they must have been preordained as constituent parts of the general scheme of divine providence. It is this previous design and the preordained connexion, together, of course, with the resemblance, which constitute the relation of type to antitype." This clearly implies the closest relationship of the Old Testament to the New Testament. The Divine Author of both is the same blessed Holy Spirit, the penmen in both Testaments being men who "spake from God, being moved by the Holy Spirit" (2 Peter 1.21).

Further, as the type prefigures something in the future in the

foreknowledge of God, it must therefore possess something of a prophetic character. The type foretells in symbol or acts, whereas prophecy is a more direct vehicle of the divine purposes, given in spoken and verbal statements. The former may call for more imagination or interpretation in apprehending its true application to the antitype, and therein, of course, may lie a danger to exorbitant and exaggerated parallels being drawn, whereas the latter is more explicit even if hard, at times, to be understood. Types can be somewhat less transparent and more complicated in character than direct prophetic utterances, yet the relationship of types in the Old Testament to their antitypes in the New Testament, by the guidance of the blessed Spirit of God does produce in the heart of the believer a deeper conviction of the divine authorship of the Scriptures, and leads to a most profitable field of study for the soul.

At this point we submit a few illustrations of type and antitype, mainly those which have more or less a direct sanction in Scripture.

Of persons and characters, first of all:

In Romans 5.14, Adam is described as a "figure" (tupos) "of Him that was to come". From the rest of that chapter in Romans there is no doubt of whom that is, namely the Man, Christ Jesus. Again in 1 Corinthians 15.45-47 it is recorded that "the first man Adam became a living soul. The last Adam became a lifegiving Spirit.... The first man is of the earth, earthy; the second Man is of heaven". We apprehend that Adam was a type of Christ, in that each is the head of a race, the former of the fallen human race, the latter of a new creation. Further, from a rib taken from Adam, the LORD God builded a woman, to be a help meet for him; there we have in typological language an insight into the truth of the building of the Church which is Christ's Body, His Bride (Ephesians 1.22,23, 5.23). Sometimes we see a double typology, that is, an incident or persons may be a type with two different applications in the antitype. What God did for Adam may typically set forth what God will do for the believing sinner: God provided a covering of skins from a slain victim for Adam, as He has also provided atonement through the blood of the slain Lamb of Calvary, for all who accept Christ as Saviour.

There is little recorded in the Old Testament of Melchizedek, who briefly appears, as it were, on the page of history, when he met Abram with bread and wine as he returned from the slaughter of the kings (Genesis 14.18-20). He appears no more in the Old Testament account apart from mention in the Messianic Psalm of David (110). Two expressions in Hebrews 7.3 indicate this significance, "made like unto the Son of God", and "abideth a priest continually". In Hebrews 5 and 7 the anti-typical teaching of the Lord as a Priest for ever after the order of Melchizedek is expounded.

We could refer the reader to many others, a select few are:

Moses (Deuteronomy 18.15-19, Acts 7.37); Jonah (Jonah 1.7 and Matthew 12.40-41); David (Luke 1.32, Matthew 22.41-45, Acts 13. 22, 35-38); Solomon (2 Samuel 7, Matthew 12.42). Concerning the lives of such, and many more recorded in the Old Testament, and the lessons to be learned therefrom, the prophets must have searched diligently to ascertain "what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them" (1 Peter 1.11).

With regard to "events" as types we have the building of the ark, "when the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is eight souls, were saved through water" (1 Peter 3.20). Much interesting typical detail of the ark can be gathered from Genesis 6, its precise dimensions so perfect in symmetry, its pitching within and without (pitch, is from Hebrew "kappar", meaning "to cover", to make atonement), its one door and only one, shut by God Himself, its window in the roof, its rooms or nests (R.V.M.) as resting places, and all confirmed by a divine covenant... surely all displaying some attribute of the great Antitype, Christ! "And as were the days of Noah so shall be the coming of the Son of Man." These days before the flood were days typical of the return of the Son of Man. This the Lord Himself taught His disciples as they sat on the Mount of Olives overlooking the temple (Matthew 24.37).

Further references to types and antitypes are found in the redemption of Israel out of Egypt, and the first Passover (Exodus 12. Luke 22.15, 1 Corinthians 5.7); the exodus (Exodus 14 and Matthew 2.13-18); the passage through the Red Sea, the giving of the manna, and the water from the smitten rock, the serpent on the pole for the healing of the people, and other incidents that befell the Children of Israel in their wilderness journeyings (I Corinthians 10, John 3.14, John 4, John 6).

In these quoted examples, from the vast field of types, we have not touched upon the Tabernacle, its furniture and services, described in Exodus, nor the offerings, so minutely described in the Book of Leviticus. All these richly typify the Lord Jesus and provide instruction as to our present day approach unto God, even into the Holies, in worship, as expounded in the letter to the Hebrews (chapters 9 and 10). The above list of quoted cases of

type and antitype is by no means exhaustive. The fulness of evidence of divine authorship as is found in the types and antitypes in the Bible is unique!

When the risen Lord was speaking to the two on the way to Emmaus, Luke records, "And beginning from Moses and from all the prophets, He interpreted to them in all the Scriptures, the things concerning Himself" (Luke 24.27). Shortly afterwards in the presence of His apostles in Jerusalem the Lord said to these

startled men, "All things must needs be fulfilled, which are written in the Law of Moses, and the prophets, and the Psalms, concerning Me" (Luke 24.44). We suggest that these lessons from the Lord included types as well as prophecies, for in their midst was "One greater than Solomon" (Matthew 12.6, 38-43).

To the doubting, questioning and opposing Jews the Lord said, "If ye believed Moses, ye would believe Me; for he wrote of Me. But if ye believe not his writings, how shall ye believe My words?" (John 5.46-47). If the Pentateuch, from which many of the types are culled, is a myth, then Jesus who endorsed these writings and the typical acts and persons recorded therein, becomes untrustworthy. God forbid! To the spiritually enlightened mind the evidence of type and shadow is overwhelmingly convincing.

In the home of Cornelius, perhaps the first Gentile convert, the words of Peter, "To Him (Jesus) bear all the prophets witness, that through His name every one that believeth on Him shall receive remission of sins", are equally true in reference to the pictures and types of Jesus of Nazareth, which are so fully revealed in the Old Testament, and especially in the books of Moses, particularly in Genesis.

Jas. Martin, Bournemouth | Aug 1966
The Holy Scriptures