TYPOLOGY OF THE OLD TESTAMENT
INTRODUCTION
In the article about allegorical interpretation of
the Bible, it was mentioned that the only interpretation whereby the Old
Testament events, history, characters etc., can be interpreted as symbols of
New Testament that would be accepted is what is recorded in the New Testament
scriptures. Apart from the direct references or hints given by the New
Testament writers, no one is qualified to take any event, character, ceremony
etc., of the Old Testament and interpret it to represent anything in the church
age. It is the violation of this rule of interpretation that has led to
numerous false teachings as anyone can arbitrarily interpret any passage of the
Bible.
The accepted rule among Bible scholars down the centuries is
that the Old Testament is like an extended parable about the New Testament,
for the Old Testament is full of type of which the antitype is found within the
New Testament. Having received the antitypes of the Old Testament
concerning The Church Age in the New Testament scriptures, we are to
remain within these confines when making any interpretation about The Church
Age. Going beyond what is written by using the principles of allegory is aberration
of Bible interpretation. This article which is adapted from a treatise of
Christ’s Evangelical Foundation servers as a guide on how the Old Testament is
a type of the New Testament. It is very nearly an impossible task to
recapitulate ALL this typology here. Furthermore, much of the typology
isn't clearly defined with a "thus saith the Lord"; much of it
must be seen in a logical connection between a physical action within the Old
Testament and a spiritual purpose within the New. Because of this, we may
find some objections to part of the 40 proposed types and antitypes as presented
about the Old and New Testaments here below. However, a thorough study with
open mind would remove such objections.
1. Gen. 3:21 Shedding of blood to cover nakedness, symbolic
of the shedding of Jesus' blood to cover spiritual nakedness: i.e., shame. (2
Cor.5:21) See Isa.61:10
2. Ex. 13:14,15 Killing firstborn of Egypt and redeeming
firstborn of Israel is symbolic of the judgment at the time of the return of
Christ.
3. Ex. 14:26-30 The safety of Israel gained by passing
through the Red Sea, is symbolic of the baptism which brings salvation to the
Church (I Cor. 10:2,3).
4. Ex. 16:4,5 The manna was symbolic of the sacrificial body
of Jesus (John 6:48-51), thus also the bread of the Communion. See Luke 22:19
5. Num. 9:1-5 The Passover was a feast of a lamb (Ex.
12:1-11) symbolic of Jesus, its blood symbolic of His saving blood (John 1:29,36).
6. Ex. 12:21-23 Death of the Jews, averted by the blood of
the Passover Lamb, is symbolic of the redeeming blood of Jesus (I Peter
1:18,19).
7. Ex. 24:8 Israel's Covenant sealed by blood is symbolic of
our New Covenant made in the blood of Jesus (Matt. 26:28; Mark 14:24; Luke
22:20; I Cor.11:25).
8. Deut. 9:16,17 Smashing of the tablets of the Law with consequences
that followed the Israelites is symbolic of the removal of God's Covenant from
those not faithful to Him in the Church (Heb. 10:26-31; II Peter 1:8-11; Luke
21:19).
9. Num. 14:27-30 God withdrew His Covenant (forbad them
entrance into the Holy Land) from disobedient Israel and this is thus symbolic
of the destruction of the disobedient Church (Rev. 17: 12-17).
10. Num. 9:15-17 The cloud over the Tabernacle at night
looked like fire to give them light; it was symbolic of the presence of the
Lord, for the Lord is Light (John 1:9; 8:12)
11. Num. 20:8 Water from the rock is symbolic of Christ and
the Living Water (I Cor.10:4; John 4:7-14).
12. Num. 22:2--24:25 Balaam's greed is symbolic of false
teachers today (II Peter 2:15; Jude 11; Rev.2:15).
13. Ex. 38:9-20 The Court of the Tabernacle, open to all
Israel, is symbolic of worldly Christians who, without Covenant, yet claim
Christ.
14. Ex. 26:31-34 Holy of Holies in the Tabernacle, symbolic
of heaven, was open only to the High Priest, who was symbolic of Christ (Ex.
25:21,22; Heb.6:19,20; 9:3-8).
15. Ex. 28:1; The Holy Place in the Tabernacle, symbolic of
the Church, was entered only Heb. 9:2-6 by the priests, symbolic of Christians,
their service to God (Rom. 6:22; Col. 2:24; I Peter 2:5).
16. Ex. 26:31-34 The curtain separating the Holy Place from
the Most Holy Place, through which one had to pass to enter the Most Holy Place
(symbolic of heaven) was symbolic of the flesh of Jesus Christ (Heb.10:19,20).
17. Ex. 25:17-22 The Mercy Seat, covering the Ark of the
Covenant, was symbolic of the throne of God in heaven (Ex. 25:22).
18. Ex. 30:1,2 The Altar of Incense, just in front of the
Mercy Seat, with the curtain between, was the altar where the Holy Incense was
burned before God, symbolic of the prayers offered through Christ in Church
today (John 14:13,14; 15:16; 16:23).
19. Ex. 25:23-30 The Table of Shewbread, symbolic of the
Lord's Table, eaten only on the day of memorial (Sunday for the Church) and
only by the priests (symbolic of Christians) and eaten in 12 loaves (symbolic
of the twelve tribes of Israel) which looked forward to the 1 loaf, symbolic of
the Church, one body of Christ (1Cor.12:13; Eph.4:4)
20. Ex. 37:17-24 The Lampstand held the perpetual light,
symbolic of the eternal gospel (John 12:46; II Cor. 4:4-6).
21. Ex. 27:1-8 The Altar of Burnt Sacrifice symbolizes the
sacrificing required for repentance, submission and gratitude to God and the
continued peace with Him (Heb. 13:15; I Peter 2:4,5).
22. Ex. 30:18-20 The Laver, where the priests of Israel had
to wash before entering to serve the Lord in the Tabernacle, is symbolic of
continued repentance on the part of Christians, the continual purging of evil from
the heart in order to be worthy to serve (Rom. 2:4; I Cor. 11:28; II Cor.
7:1,10).
23. Num. 28:17-25 The Feast of Unleavened Bread (though
symbolized the righteous and sincere living of the church 1Cor.5:7-8), was a
feast of beginning harvest, symbolizing that God had now reached that point in
His plan where He was ready to begin His spiritual harvest. Since none in
Israel could begin their harvest until the sheaf of first-fruits was waved before
the Lord, it also symbolized that the spiritual harvest had not yet begun.
24. Lev. 23:9-14 The Sheaf of The First-fruits, offered on
the second day of the Feast of Unleavened Bread, symbolized Israel (Jer.
2:2,3). As a sheaf from the field, it symbolized that Israel was only the raw
material of the harvest, and not the usable product. . . for the spiritual
harvest had not yet begun.
25. Lev. 23:15-21 Pentecost, or the Feast of Weeks, was also
called the Day of First-fruits. It came at the close of barley harvest and the
beginning of wheat harvest. Its symbolism is particularly striking; this is
shown in two unique offerings. The first-fruits offering was of TWO loaves of
bread made of Ý Ý‘ަݔޱ flour (from the
new harvest) and baked with leaven. Then TWO male lambs were offered as a Peace
Offering by waving them before the Lord. The day, at the end of one harvest and
beginning of the next, symbolized the ending of the first (physical) Covenant
and the beginning of the next (spiritual) Covenant of the Lord. The TWO, loaves
and lambs, symbolize the Jews and the Gentiles made finished, usable products
in the spiritual harvest of the Lord.
26. Lev. 16:3-34 The Day of Atonement, a day of fasting, was
a day of deep, pious prayer, symbolic of the day of Jesus' entry into heaven as
our High Priest, purifying us from all our sins.
27. Lev. 16:20-22 The Scapegoat symbolizes the descent of Jesus
into Hades to deposit there the sins of mankind.
28. Lev. 23:33-43 The Feast of Tabernacles, called both the
Feast of Booths and the Feast of Ingathering, came at the end of the year (Ex.
23:16). First, it symbolized the end of the two harvests; i.e., the end of the
second Covenant, the Age of the Covenant of Grace, in which we live. Then, the
living in booths, symbolized the condition of the earth at that time, where
"every wall shall fall to the ground" (Ezek. 38:20c). Finally, the
extraordinary number of sacrifices (71 bulls, 15 rams, 123 lambs and 8 goats -
an average of 31 animals per day). [It being the final Feast of the year also
seems to symbolize that it refers to the end of the Age.]
29. Num. 29: 35-38 The added Sabbath at the end of the Feast
of Tabernacles symbolizes the Sabbath-rest of God's people (Heb. 4:9) at the
end of the harvest.
30. Ex. 40:24,25 Jewish priests symbolize Christians (I
Peter 5,9).
31. Ex. 30:22-33 Holy Anointing Oil symbolizes the Holy
Spirit (I John 2:27).
32. Ex. 30:34-38 Holy incense symbolizes prayer by holy
people (Ps. 141:2a; Rev. 5:8).
33. Lev. 1:2-17 The Whole Burnt Offering symbolizes the
complete surrender of the one who offered -- complete submission to the Lord
(Rom. 12:1; James 4:7a; I Peter 5:6).
34. Lev. 3:1-13 The Peace Offering symbolizes harmony with
God, a full acceptance of God's will by the one offering (Rom. 5:1; Col.
1:19,20).
35. Lev. 2:1-16 Meal Offering. These symbolize feasting and
joy in submission to and harmony
36. Num. 28:7,8 Drink Offering with God (used with the Burnt
Offering and the Peace Offering); i.e., in a right relationship with and in the
favor of God.
37. Lev. 2:11 Leaven symbolizes the innermost doctrines or
intents or spirit of a person. Since, in most cases, this carries an
unwholesome uncleanness, leaven was not accepted by God in the offerings made to
Him by fire (Luke 12:1; I Cor. 5:6-8).
CONCLUSION.
It appears that all this type and antitype clearly indicates
that the First and Second
Covenants for the Theocracy (Old and New Testaments) are but
two steps to the real and
eternal Kingdom of God; the first was the foundation, the
second the superstructure of
the place that Jesus went to prepare (John 14:2,3).
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