Typology in the Bible
The story of Abraham’s faith in Part 1, is a perfect example of typology in the
Bible. Typology is the study of persons,
places, events and institutions in the Bible that foreshadow later and greater realities
made known by God in history. The basis
of such study is the belief that God, who providentially shape and determines
the course of human events, infuses those events with a prophetic and
theological significance. Typology thus
reveals the unity of salvation history as a carefully orchestrated plan that
God unfolds in stages of ever-increasing fulfillment. The movement from “types” to the realities
they signify, called “antitypes,” is always a movement from the lesser to the
greater. (Adam is a “type” of Jesus; Jesus is the “antitype”
of Adam.)
Typology
can be understood in prophetic (promise/fulfillment), Metaphysical
(matter/spirit), eschatological (time/eternity), or anagogical terms (earth/heaven). Typology is not simply applied to the Bible; it is something applied within the Bible. Typology was used by the authors of the
Bible. Studying the Bible in terms of
typology is a valid approach to understanding salvation history. Typology is first and foremost grounded in
the Semitic world of Scripture, because the biblical authors themselves made
extensive use of typology in explaining the actions of God in history (CCC
128-30) For example, the story of Joshua is deliberately worded to evoke
memories of the story of Moses and to suggest that Joshua himself was a new
Moses who acquired for his people what his forbearer could not, possession of
the Promise Land. For example, Joshua parted the waters of the Jordan so that
Israel could cross over on dry ground (Jos 3:14-17; 4:23) just as Moses had
done at the Red Sea (Ex 14:16).
Typology
comes into its fullness in the New Testament in the teachings of Jesus and the
Apostles. It is more pervasive in the NT
than in the OT and reaches a crescendo of fulfillment as typological themes of
the Hebrew Scriptures give way to the definitive antitypes that God had intended
to prefigure from the beginning in the person and work of Jesus Christ. This can be seen in Matthew 12 where Jesus
claims “something greater than the temple is here” (Mt 12:6), and something
greater than Jonah is here” (Mt 12:41) and “something greater than Solomon is
here” (Mt 12:42) His words state what is true for all typology, that is,
antitypes resemble the types that foreshadow them, yet they also surpass them
because they are something greater than the original. Christ is a new and living temple, for in him
dwells the divine presence more intensely than in the sanctuary. He is a new Jonah (who was in the belly of
the whale for 3 days), for his Resurrection after three days in the grave would
be the one miracle that outshines all others, and, as the New Solomon, he is a
king of the royal line of David and a man of legendary wisdom who will draw the
world closer to His Father.
All
Scripture speaks of Christ and the Church and is found hidden in the text and
foreshadowing of what is fully revealed in the New Testament. The Church has illuminated the unity of
scripture through typology which reveals God’s work in the Old Testament and prefigures
his accomplishments in the fullness of time in the person of Jesus Christ. Some “types” of Christ in the Old Testament
are Adam in his original and intended holiness; the high Priest Melchizedek;
Joseph, the son of Jacob; Moses, as well as the prophecies of the suffering
servant proclaimed by Isaiah.
Adam a Type of Christ
ADAM AND CHRIST ARE ALIKE
|
ADAM AND CHRIST ARE UNALIKE
|
Both
had an effect upon the whole human race
|
Sin
and death came from Adam while righteousness and life came from Christ
|
Both
endured the temptation of Satan
|
Adam
failed and Christ was victorious
|
Through
both humanity receives an inheritance
|
Through
Adam’s failure humanity inherits death and original sin. Personal sin becomes
a plague on mankind. Through Christ’s
victory humanity inherits adoption into God’s family and the promise of
eternal life.
|
Both
were human men
|
Christ
was both human and divine
|
Both
the acts of Adam and Christ invoke a divine verdict
|
Satan
stood behind the act of Adam while the grace of God stood behind Christ; the
verdict behind Adam’s act is judgement while the verdict behind Christ’s is
acquittal
|
Both
Adam and Christ exercised their free
will
|
Adam
willingly fell from grace; Christ willingly laid down his life in sacrifice
for all mankind
|
Both
were born into the world as sinless and immortal beings
|
Adam
lost his immortality when he fell from grace while Christ remained pure and
sinless and through his sacrifice and resurrection has made God’s gift of
immortality once again available to man.
|
The
Trinity in Genesis
The
reference of “three” has its own interesting study with regards to
Typology. Whenever the number three
appears it usually signifies something of great importance. For example, in the Bible, the phrase “on the third day” is used many times
and it signifies something important is about to happen; the first two days
don’t tell the whole story—the third day is the conclusion.
The
Bible makes great use of the number three. On the third day, Abraham reaches Mount
Moriah (the future Temple mount of Jerusalem) where he is to sacrifice his son
Isaac. (Gn 22: 4-5) On the third day, Pharaoh releases the chief cupbearer from death
row (Gn 40:20-21) as Joseph correctly interpreted his dream which would
eventually lead to Pharaoh learning that Joseph can interpret dreams. On the
third day, Joseph releases his brothers from prison in Egypt (Gn 42:17-18) On the third day, God descends to Mount
Sinai and reveals the 10 Commandments.
After three days, Jonah is expelled from the belly of the whale. (Jonah
2:11). On the third day, Jesus performs his first miracle at the Wedding
feast in Cana. On the third day,
Jesus rises from the dead. The number three is significant as it plays out in
important events as well. In the story
of the sacrifice of Isaac, Abraham brings Isaac and two servants. At Jesus’
crucifixion, Jesus is crucified with two
other men. Noah has 3 sons to repopulate
the world.
From
the very beginning of the Bible we can see the significance of the Holy
Trinity. In the first chapter of Genesis
there are hints of the Trinity: In Gen 1: 1-3, we read, “In the
beginning God created the heaven and the earth -- And the earth was without
form, or shape, with darkness over the abyss and a mighty wind sweeping over
the waters… (Wind is symbolic of the
Spirit of God = Holy Spirit) Then God
spoke… (God spoke words, the Word of God = Jesus)
From the very beginning of God’s revelation we can see the
suggestion of the three Persons of God.
Often when God speaks or does something the singular and plural is
interchangeable. Plural indicates the
three persons; the singular indicates the one God.
Genesis
1:26 - Then God said: Let us make human beings in our
image, after our likeness.
Genesis
3:22 - When expelling Adam and Eve from the Garden of Eden, God
also speaks in the plural: "Then the LORD God said, 'See,
the man has become like one of us,
knowing good and evil...' "
Genesis
11:7 - Seeing the Tower of Babel, God
again speaks in the plural: "Come, let us go down, and confuse their language there, so that they will
not understand one another's speech."
In
Genesis 18:1-3 - The Lord appeared to Abraham near the oak of Mamre, as he sat in
the entrance of his tent. … Looking up, he saw three men standing near
him. Abraham addresses them
as The
Lord.
...Coming soon
ON THE ROAD TO EMMAUS --JESUS EXPLAINS THE SCRIPTURES
EPISODE 3 - PART 3
