Biblical Typology
Biblical Typology
Biblical Typology
Biblical Typology
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Let us rightly divide the Word of God, and have a determination to better
understand what God has said, by acknowledging the rich and various ways in
which He has said it, be it in types, symbols, similes, parables, allegories,
metaphors, images or direct statements.
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What is biblical typology?
Biblical typology involves a study of two things; both make up what is generally
referred to as typology – the study of types. There is the type as we have noted,
and that which the type anticipates, called the antitype. Joseph like Moses is a
type of Christ. In Joseph’s life we see something of the sufferings of Christ and
His glory that should follow (1 Pet 1:11). Joseph, like Moses, is the type and
Christ is the Antitype.
TYPE ANTITYPE
Common factor – suffering and
Joseph then glory Christ
The antitype in Scripture is that which the type anticipates. Young believers
sometimes have difficulty with the prefix “anti”, which commonly means
“opposite” as in “antichrist.” Perhaps the best way of understanding the use of
the prefix “anti” in typology, is to remember that the type is “replaced” by the
reality – it stands instead of the type.
1. The Lord Himself used types and He invites us as He invited His disciples to undertake a
study of them. He presents Himself as the Antitype of Jonah and Solomon (Matt 12:39-42).
In John’s Gospel He refers to Himself as the “true manna” from heaven (Jn 6:58). If biblical
types were important to the Lord in His teaching, then they are vital to us for our learning.
2. The Spirit of God inspired the NT writers to employ types when speaking about the
Person and work of Christ. The Hebrew epistle abounds with rich and instructive types of
our Lord and His work, given in people such as Moses, Aaron and Melchizedek. These are
not vain analogies, but inspired comparisons demanding the deepest attention from those
who seek to know more of the glory of Christ and to better worship in the sanctuary.1 Paul
explicitly refers to Adam as “a figure [type] of Him that was to come.”2 Here, too, the reader
is immediately drawn into making the connection between Christ and Adam, using the
context of the chapter and the teaching in the OT. Paul broadens the lesson by giving us a
particular application, referring to Christ as the “last Adam” (1 Cor 15:45).
1
I Cor 10:6 refers not to “types” as such, but to “types of us.”
2
“Figure” is tupos = type.
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3. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness” (2 Tim 3:16). The Bible is wholly inspired by
God - not just in its content but also in its construction. So there is a dispensational reason
why the Lord uses parables rather than types in Matthew 13; a moral reason why he uses the
vine in allegory in John 15; a prophetic reason why the Spirit inspires imagery rather than
typology in Daniel 2 and 7. Types, as with all other biblical constructions, are divinely
inspired and placed in Scripture for our spiritual edification. “For whatsoever things were
written aforetime were written for our learning, that we through patience and comfort of the
scriptures might have hope” (Rom 15:4).
Type Antitype
Adam Christ
For instance, infant baptism is nowhere taught in the NT. Therefore there can be
no type of it. May we suggest then, that the first step in biblical typology is to
begin with NT truth, and then turn to the OT to identify the type. Failure in this
can create false and fanciful types which, in turn, will result in a perversion of
OT principles and practices. Because there is no teaching in the NT of infant
baptism, the OT practice used to typify it (circumcision) is misunderstood and
misappropriated. The Ark of the Covenant we know to be a type of Christ. Why
do some regard it as a type of Mary (the Lord’s mother)? It is because they have
incorrectly divided the NT teaching regarding Christ and His redeeming work.
Why do amillennialists take the flood of Noah’s day to be a type of the
destruction of Jerusalem in 70 AD? It is because they fail to rightly divide NT
dispensational teaching. We can note many other instances of fanciful and false
types that have arisen because of a failure to rightly divide NT truth. But the
believer grounded in NT truth will have little trouble exposing the error in each
case. May we assiduously avoid inventing OT types to fill the silence of the NT!
There can be no shadow where there is no substance.
We can therefore say that we can correctly identify a type by observing the
principle of John 1:29 noted above. Consider Christ as the sin offering, which is
3
Augustine, (Tract XXIV, ch 5)
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an indisputable NT truth. This means we can legitimately identify the OT sin
offering as a type of Christ. The following diagram illustrates the proper method
of biblical typology taught by Scripture, using the example of Christ as the sin
offering.
1. It is given a clear voice in the words of John the Baptist, “Behold the Lamb of God,
which taketh away the sin of the world” (Jn 1:29).
2. The Hebrew epistle declares Christ as the sin offering for He “put away sin by the
sacrifice of Himself” (Heb 9:26).
3. Christ as the sin offering is nowhere plainer than in Paul’s words to the Corinthians. “For
he hath made him to be sin for us [i.e., a sin offering], who knew no sin; that we might be
made the righteousness of God in him” (2 Cor 5:21).
4. And then again in Hebrews: “For the bodies of those beasts, whose blood is brought into
the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus
also, that he might sanctify the people with his own blood, suffered without the gate”
(Heb 13:11-12).
1. Through the type of the sin offering, we come to know more of the glory of Christ the
perfect Man. What lay behind the Lord’s cry on the cross, “My God, my God why hast
thou forsaken me”? Why, and in what sense was Christ forsaken on the cross? He was
forsaken as the sin offering – an offering that God could not look upon because it was
treated as sin. It is the cry of the perfect man in bitter anguish as a holy God hid His
face as He meted out His divine wrath against sin upon Him. This truth cultivates our
worship of the Savior who suffered for sin.
2. Through the types we see something more of the devotion of Christ to God and of His
unrequited love to man. This in turn enhances our devotion and worship.
a. Consider the Lord’s statement “the cup which my Father hath given me, shall I not
drink it” (Jn 18:11)? What did He mean by the rhetorical question, “shall I not
drink it?” The burnt offering provides the answer. It is Christ the free-will offering
in voluntary submission to His Father. The burnt offering assists us with the
meaning of Hebrews 9:14. “How much more shall the blood of Christ, who
through the eternal Spirit offered himself without spot to God, purge your
conscience from dead works to serve the living God? What deep meditations are
brought out here for the worshipping and serving heart? “Let the words of my
mouth, and the meditation of my heart, be acceptable in thy sight, O LORD” (Ps
19:14).
b. Then we come to another statement of the Lord, “O my Father, if it be possible, let
this cup pass from me: nevertheless not as I will, but as thou wilt” (Matt 26:39).
First, “Let this cup pass from me” – why? Because He the holy One shrunk from
being treated as sin – the sin offering. Second, “Not my will but thine be done” –
why? Because the sin offering was not a freewill offering but compulsory. Here we
meditate upon a Savior in mandatory submission, despite the fact that His holy
nature shrunk from sin and its curse. To the Ephesians sitting together in Christ in
heavenly places, Paul can declare that believers are “accepted in the Beloved” (Eph
1:6). The acceptance here is given in Christ typified in the burnt offering –
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accepted according to what Christ is to God – His sinless Person, risen and
glorified. In the burnt offering God’s heart was governed by the value of the
sacrifice itself, not by the sin covered by it. To the carnal Corinthians Paul declares
that they are the “righteousness of God in Him” [Christ]. Christ crucified is brought
before them as the sin offering, reminding them that when the offerer laid his hand
on the sin offering, he was accepted because of what it represented – sin (cf 1 Cor
2:2). In the sin offering it is imputed righteousness because of what Christ became
on the Cross, and what the offerer is before God – a sinful soul.
c. It is through the type that we derive a better understanding of the prophetical
portions of Scripture that speak of the passion of Christ. The prophet declared:
“Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt
make his soul an offering for sin” (Isa 53:10). Isaiah not only foreshadows Christ
suffering as the sin offering, but also records the sublime truth of a holy God
deriving delight in His Son, who put away sin and vindicated His righteousness.
Again, we have the coincident events of the type – the burning of the fat upon the
altar as an ascending savor to God, while judgment upon sin was being made
outside the camp. At the Lord’s baptism and transfiguration, we read of the
heavens being opened and a voice from the excellent glory acknowledging the Son.
But during the dark hours of Calvary, heaven is shut and silent. Man is shut out.
Silence! Yet, we know there was divine approbation, for it pleased the Lord to
bruise Him, for He was made an offering for sin (Isa 53:10).
3. Through the types we know that when God accepted the sin offering, He accepted the
offerer, and He did so unconditionally. Knowing this we can enter more fully into the
blessedness of our eternal security which abides in the truth of imputed righteousness;
that we are “the righteousness of God in Him.” Effective worship springs from assured
hearts.
4. We worship in the sanctuary. Through knowledge of the type and the antitype we are
given added appreciation of what it took to enable us to do so. In Hebrews 10 we are
brought to consider the cross and the sanctuary in regard to the sin offering. We have
boldness to enter the holiest because there is “no more offering for sin” (Heb 10:18). We
are sin-purged worshipping priests – a blessing never possessed by the Israelite of old.
We look to Christ as the sin offering – forsaken by God and treated as sin for us - “He
was made sin for us” (2 Cor 5:21). It makes us more ardent to enter within the veil and to
defend such a privilege against any intermediate priesthood of man.
What rich truths and profitable meditations beckon the seeking and worshipping
heart and mind by the type and the antitype! We can note other aspects relating to
the sin offering, but our subject it not the offerings themselves, but the
importance and worth of biblical typology to the believer. In what follows, we
suggest a framework for studying biblical types - the comparative, contrasting
and composite aspects of them, again using an example. This framework has
been devised particularly for the young believer who desires to delve a little
It should be clear from what we have already seen, that biblical types serve to
bring out comparisons and contrasts between the type and the antitype. The
comparative aspect establishes the connection between the type and its antitype.
The contrasting aspect is to do with the similarity yet superiority of the antitype
over the type. Adam is a type of Christ (comparative aspect), but incompletely so
(contrasting aspect). Both are federal heads; both determine the spiritual destiny
of their posterity etc. However, Adam was created and Christ is the Creator;
Adam disobeyed but Christ obeyed God the Father; all in Adam die but all in
4
The Pascal night and the Red Sea typify the two aspects of divine redemption. The former declares the
price and principle of divine redemption (death and shed blood), the latter its power.
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Christ live. So we look for the comparisons, but also note the contrasting aspects
- both are vital in understanding NT truth. The fact that Adam is a type of Christ
but falls short of Christ, prompts us to ask why and in what way he fall short.
This opens up a vista of NT truth concerning Christ as the last Adam and Second
Man.
We now come to the composite aspect. The term “composite” best
describes the way in which biblical types unite to foreshadow NT truth. We will
illustrate this using the Ark of the Covenant as a type of Christ. The following
table presents a basic outline of the type and the Antitype.
The Ark presents a type of the Lord, His person and work. We may refer to this
as the first level in this typology. Now in Exodus 25, we observe that the Ark
was the first thing specified relating to the Tabernacle. This is because everything
in the Tabernacle had its relevance in relation to the Ark – a lovely figure of
Christ and His preeminence. We notice the next item specified was the Table of
Shewbread made of acacia wood, overlain with gold and having a crown of gold
along its perimeter. Upon this table was placed the twelve loaves of bread
representing the tribes of Israel. These loaves were to be forever before the Lord.
What a blessed truth, after the Ark typifying Christ is specified, we have
very next the believer typified in relation to Christ and in fellowship with Him.
This type and antitype we may deem as the second level in this typology. A third
level would involve the Golden Candlestick. Using this method we can construct
a diagram showing the various levels and their associated NT truths, giving us a
basis for further study into the types involved, seeing more clearly how they
braid with NT teaching concerning the antitypes.
1 Ark Christ*
This process is one of many, enabling an in-depth study of biblical types and
their antitypes. May the above outlines stimulate such an endeavor and, when
undertaken, see its findings brought to the attention of the saints of God for their
edification and to His glory.
Appendix
It is vital to keep in mind that the Spirit of God used various constructions to simplify the
presentation of the Word of God.
1. Some of these are related and often used together, i.e., the allegory in John 15 contains metaphors; the
parables contain similes – the kingdom of God is like…! In Galatians 4:24, the allegory contains types –
Hagar and Sarah.