Much of biblical interpretation is
also people interpretation. When we do this, we are doing analogical thinking.
That is to say, we are comparing A to B or comparing one person to another. People
may act in typical ways in which we can discern predictable patterns. From the
word typical we get the idea of types or kinds of people. In this
way, many people were types of Christ. They acted in ways that were typical for
our Savior. They pointed to predictable ways in which the Messiah would act.
Scripture does in Romans 5 and 1 Corinthians 15 by comparing Adam to Jesus.
Hebrews does this to show that Jesus is greater than the prophets, greater than
the angels, greater than Moses and greater than the High Priest. Jesus did this
when He compared Himself with Jonah. Here we find another key to understanding how
the Old Testament was about Christ.
A BRIEF PITSTOP: BODIES, BIBLES AND
TETELESTAI
(1). BODIES – We are part of a larger body of people. We are corporate; in Adam all die, in Christ all will be made alive. We are not as individualized as we think. Israel was well aware of their corporate identity. Our deep unity is not simply superficial. (2). BIBLES – There were millions of Israelites in the times of Scripture. God chose to give us biographies of certain individuals and to show visible patterns in their lives to point us to Christ. As we study Scripture we begin to see links between people but then we begin to see similarities and differences. (3). TETELESTAI – Jesus cried, “It is finished,” while on the cross. In Christ, all thing have been brought to their end goal. Those compared to Jesus have their telos in Christ. Their biographies lead us to Christ and find their end in Christ. The intimately connected lives of OT believers, whose bios have been inscripturated and filled with foreshadowing hints, are designed so as to lead us to the divinely planned telos of the Messiah.
(1). BODIES – We are part of a larger body of people. We are corporate; in Adam all die, in Christ all will be made alive. We are not as individualized as we think. Israel was well aware of their corporate identity. Our deep unity is not simply superficial. (2). BIBLES – There were millions of Israelites in the times of Scripture. God chose to give us biographies of certain individuals and to show visible patterns in their lives to point us to Christ. As we study Scripture we begin to see links between people but then we begin to see similarities and differences. (3). TETELESTAI – Jesus cried, “It is finished,” while on the cross. In Christ, all thing have been brought to their end goal. Those compared to Jesus have their telos in Christ. Their biographies lead us to Christ and find their end in Christ. The intimately connected lives of OT believers, whose bios have been inscripturated and filled with foreshadowing hints, are designed so as to lead us to the divinely planned telos of the Messiah.
THE DEEDS OF THE FATHERS
The patriarchs are paradigms in that they establish patterns repeated by their descendants. We see a repeated pattern of barren women who eventually have children and the younger son is favored over the older. Do we see connections in the account of barren Elizabeth/John the Baptist or even the virgin birth of Christ? Do we see God’s electing grace in these accounts? We also see several exiles and returns in Abraham, Jacob, Naomi and Israel. Does this enrich our understanding of the prodigal son parable? Does this help us to understanding salvation as exile from God’s presence in the Garden of Eden and a return to God’s presence in the New Creation? These accounts point to Christ in what we call typology, figural interpretation or foreshadowing. This is not a new way to read the Bible. It’s present in the Torah.
The patriarchs are paradigms in that they establish patterns repeated by their descendants. We see a repeated pattern of barren women who eventually have children and the younger son is favored over the older. Do we see connections in the account of barren Elizabeth/John the Baptist or even the virgin birth of Christ? Do we see God’s electing grace in these accounts? We also see several exiles and returns in Abraham, Jacob, Naomi and Israel. Does this enrich our understanding of the prodigal son parable? Does this help us to understanding salvation as exile from God’s presence in the Garden of Eden and a return to God’s presence in the New Creation? These accounts point to Christ in what we call typology, figural interpretation or foreshadowing. This is not a new way to read the Bible. It’s present in the Torah.
ADAM AND THE ARK MAN
All eyes were once on Adam as the head of humanity but now they are on Noah. A reboot of creation was need; a new Genesis. Noah’s dad hope his son might be the one to rescue humanity from the curse ground and hard labor they endured as a result of Adam’s failure (Genesis 3:17, 5:29). We see Lamech using typology by using words clearly taken from Genesis. He thought Noah was going to be a new and better Adam. With Noah, creation was rewound. The waters covered the face of the earth in both accounts. The ark floats above the waters as the Spirit did in Genesis. Creation is waiting once again for the waters and land to be separated and for the earth to be full of vegetation, animal life and humanity. A purged and clean creation await God’s purpose of creating a place where He’d dwell with humanity. God blesses Noah like He did Adam. God issues the same command: be fruitful and multiply. A pattern is clearly being presented to us. The days of Noah are a time of renewal. Later, the prophet Isaiah would describe a time of joy after the suffering Servant (Christ) accomplished His work. Isaiah compares these times of joy to the days of Noah when God promises never to judge the world by flood again. Again, we see Noah and his days as a type of Christ and His days (Isaiah 54:7-10). Noah and the flood are a paradigm for the work of the Suffering Servant. Typology and patterns are not new. They are inherent in Scripture. Reading Christ as the substance of the OT is the right way to read Scripture. Even Jesus compared His coming again to the days of Noah (Matthew 24:37-39). Peter does the same (2 Peter 3:5-7).
All eyes were once on Adam as the head of humanity but now they are on Noah. A reboot of creation was need; a new Genesis. Noah’s dad hope his son might be the one to rescue humanity from the curse ground and hard labor they endured as a result of Adam’s failure (Genesis 3:17, 5:29). We see Lamech using typology by using words clearly taken from Genesis. He thought Noah was going to be a new and better Adam. With Noah, creation was rewound. The waters covered the face of the earth in both accounts. The ark floats above the waters as the Spirit did in Genesis. Creation is waiting once again for the waters and land to be separated and for the earth to be full of vegetation, animal life and humanity. A purged and clean creation await God’s purpose of creating a place where He’d dwell with humanity. God blesses Noah like He did Adam. God issues the same command: be fruitful and multiply. A pattern is clearly being presented to us. The days of Noah are a time of renewal. Later, the prophet Isaiah would describe a time of joy after the suffering Servant (Christ) accomplished His work. Isaiah compares these times of joy to the days of Noah when God promises never to judge the world by flood again. Again, we see Noah and his days as a type of Christ and His days (Isaiah 54:7-10). Noah and the flood are a paradigm for the work of the Suffering Servant. Typology and patterns are not new. They are inherent in Scripture. Reading Christ as the substance of the OT is the right way to read Scripture. Even Jesus compared His coming again to the days of Noah (Matthew 24:37-39). Peter does the same (2 Peter 3:5-7).
MELCHIZEDEK: PRIEST AND KING IN SALEM
Melchizedek pre-dates the Israelite priesthood. He is a historical figure: a Canaanite priest of God Most High and king of Salem. Abraham gave him a tithe of his spoils after Melchizedek blessed him after Abraham defeated Chedorlaomer. Psalm 110 is about the Messiah but also mentions Melchizedek. In Matthew 22:41-45, Jesus quotes Psalm 110 to show that Messiah was more than just David’s son. Messiah was Divine. Messiah was supreme over the Aaronic Priesthood since Messiah was after a pre-Israel order of priests. In Psalm 110 Messiah is victorious. In Genesis 14, Abraham is victorious. In Psalm 110, Messiah is a priest. In Genesis 14, Melchizedek is the priest. In one fell swoop, David uses the types of Abraham and Melchizedek and shows that both these men are patterns that point us to Christ. The author of Hebrews (7:1-28) wants us to see how Melchizedek resembles the Lord. Melchizedek is greater than the Levitical priesthood. Jesus is after the order of Melchizedek and is thus greater than the Levitical priesthood. Christ is a priest forever unlike the Levite priests who all died and were buried.
Melchizedek pre-dates the Israelite priesthood. He is a historical figure: a Canaanite priest of God Most High and king of Salem. Abraham gave him a tithe of his spoils after Melchizedek blessed him after Abraham defeated Chedorlaomer. Psalm 110 is about the Messiah but also mentions Melchizedek. In Matthew 22:41-45, Jesus quotes Psalm 110 to show that Messiah was more than just David’s son. Messiah was Divine. Messiah was supreme over the Aaronic Priesthood since Messiah was after a pre-Israel order of priests. In Psalm 110 Messiah is victorious. In Genesis 14, Abraham is victorious. In Psalm 110, Messiah is a priest. In Genesis 14, Melchizedek is the priest. In one fell swoop, David uses the types of Abraham and Melchizedek and shows that both these men are patterns that point us to Christ. The author of Hebrews (7:1-28) wants us to see how Melchizedek resembles the Lord. Melchizedek is greater than the Levitical priesthood. Jesus is after the order of Melchizedek and is thus greater than the Levitical priesthood. Christ is a priest forever unlike the Levite priests who all died and were buried.
GIDEON AND THE DAY OF MIDIAN
Moses is the central human figure of the OT and is paradigmatic/typological of our Messiah. Moses was a prophet, leader over the house of Israel and deliverer in Israel’s history. Other prophets and leaders are painted in Moses-like colors. Gideon was also a mini-Moses, pointing back to Moses and forward to Jesus Christ. Both Gideon and Moses were subjugated by the Midianites and Amalekites. Exodus 10:12 shows God’s judgment of locusts on Egypt. Judges 6:5 shows us that God judged Israel with “locusts” (invading armies). The word “devoured” also appears in Exodus 8:24 and Judges 6:4). The Messenger of Yahweh appears to both men (Exodus 3:2, Judges 6:12). Both have personal inadequacies making them feel unfit for God’s calling (Exodus 3:11, Judges 6:15). Both receive the same reply from God (Exodus 3:12, Judges 6:16). It’s not enough to randomly form types and patterns. There must be legitimate connections. The clues just mentioned show us linguistic and historical patterns and connections. They continue on…both Moses and Gideon tear down idols (Exodus 32:20, Judges 6:25-27). Both men lead Israel into seemingly unwinnable battles that the Lord won on their behalf. God used Moses to free Israel from Egypt just as God used Gideon to free Israel from her oppressors. Gideon is a neo-Moses pointing back to Moses but pointing forward to Jesus who will lead His own people in a freeing exodus in what looks like a losing battle that ends in victory. Isaiah used typology when he said that the work of Messiah would be like that of Gideon in the days of the Midianites (Isaiah 9:4).
Moses is the central human figure of the OT and is paradigmatic/typological of our Messiah. Moses was a prophet, leader over the house of Israel and deliverer in Israel’s history. Other prophets and leaders are painted in Moses-like colors. Gideon was also a mini-Moses, pointing back to Moses and forward to Jesus Christ. Both Gideon and Moses were subjugated by the Midianites and Amalekites. Exodus 10:12 shows God’s judgment of locusts on Egypt. Judges 6:5 shows us that God judged Israel with “locusts” (invading armies). The word “devoured” also appears in Exodus 8:24 and Judges 6:4). The Messenger of Yahweh appears to both men (Exodus 3:2, Judges 6:12). Both have personal inadequacies making them feel unfit for God’s calling (Exodus 3:11, Judges 6:15). Both receive the same reply from God (Exodus 3:12, Judges 6:16). It’s not enough to randomly form types and patterns. There must be legitimate connections. The clues just mentioned show us linguistic and historical patterns and connections. They continue on…both Moses and Gideon tear down idols (Exodus 32:20, Judges 6:25-27). Both men lead Israel into seemingly unwinnable battles that the Lord won on their behalf. God used Moses to free Israel from Egypt just as God used Gideon to free Israel from her oppressors. Gideon is a neo-Moses pointing back to Moses but pointing forward to Jesus who will lead His own people in a freeing exodus in what looks like a losing battle that ends in victory. Isaiah used typology when he said that the work of Messiah would be like that of Gideon in the days of the Midianites (Isaiah 9:4).
THE MESSIAH NAMED DAVID
Messiah-centered biblical interpretation did not originate in the NT. Lamech did it. David did it. Isaiah did it. The NT authors simply continued doing proper interpretation of Scripture, showing how certain individuals were pictures or figures of Christ in particular ways. David was another figure of the OT that people knew would foreshadow Messiah. David, too, was born in Bethlehem, Judah. David was a King and Jesus descended from David. David’s victories and sufferings recorded in Psalms are used to describe Christ’s ultimate victories and sufferings. David wanted to build God a house, but God would build David a house in Christ’s dynasty (2 Samuel 7:11-16). David’s son would be more than Solomon for David’s son would be David’s Lord. David stands as the penultimate link between the first promise of a saving child and the coming incarnation of Christ. The coming of Christ has narrowed down from Eve (humanity), to Abraham (patriarch), to Judah (tribe), to David (family). See Luke 1:32. David, like Messiah would shepherd (Micah 5:4). As David slew Goliath (whose armor is described as scales in Hebrew), so Jesus slew Satan, the serpent in Genesis and Revelation. How much of David’s life foreshadowed Messiah? Saul’s persecution of David? David going up the Mt. of Olives? In Psalms the lives of David and Jesus overlap. On the night Jesus was betrayed He quoted Psalm 41 to refer to prophecy fulfilled concerning Himself when it was originally written about a betrayal against David. When Jesus quotes Psalms He is calling us to see David’s life and how it pointed to Himself in analogous ways. This means we should read 2 Samuel in tandem with the gospels. Also, in 1 Samuel 21:10-15 we read of David acting crazy in order to save his life. David then wrote Psalm 34 in response to God saving his life from afflictions. Later the apostle John wrote that Scripture was fulfilled when none of Jesus’ bones were broken (Exodus 12:46 & Psalm 34:20). Jesus, the Passover Lamb, had no bones broken and had sufferings like David. This is a case of double metalepsis. David’s deliverance was a foreshadowing of Christ’s resurrection. Do we read also Psalms in light of their historical context to get a glimpse of what Messiah would come to do?
Messiah-centered biblical interpretation did not originate in the NT. Lamech did it. David did it. Isaiah did it. The NT authors simply continued doing proper interpretation of Scripture, showing how certain individuals were pictures or figures of Christ in particular ways. David was another figure of the OT that people knew would foreshadow Messiah. David, too, was born in Bethlehem, Judah. David was a King and Jesus descended from David. David’s victories and sufferings recorded in Psalms are used to describe Christ’s ultimate victories and sufferings. David wanted to build God a house, but God would build David a house in Christ’s dynasty (2 Samuel 7:11-16). David’s son would be more than Solomon for David’s son would be David’s Lord. David stands as the penultimate link between the first promise of a saving child and the coming incarnation of Christ. The coming of Christ has narrowed down from Eve (humanity), to Abraham (patriarch), to Judah (tribe), to David (family). See Luke 1:32. David, like Messiah would shepherd (Micah 5:4). As David slew Goliath (whose armor is described as scales in Hebrew), so Jesus slew Satan, the serpent in Genesis and Revelation. How much of David’s life foreshadowed Messiah? Saul’s persecution of David? David going up the Mt. of Olives? In Psalms the lives of David and Jesus overlap. On the night Jesus was betrayed He quoted Psalm 41 to refer to prophecy fulfilled concerning Himself when it was originally written about a betrayal against David. When Jesus quotes Psalms He is calling us to see David’s life and how it pointed to Himself in analogous ways. This means we should read 2 Samuel in tandem with the gospels. Also, in 1 Samuel 21:10-15 we read of David acting crazy in order to save his life. David then wrote Psalm 34 in response to God saving his life from afflictions. Later the apostle John wrote that Scripture was fulfilled when none of Jesus’ bones were broken (Exodus 12:46 & Psalm 34:20). Jesus, the Passover Lamb, had no bones broken and had sufferings like David. This is a case of double metalepsis. David’s deliverance was a foreshadowing of Christ’s resurrection. Do we read also Psalms in light of their historical context to get a glimpse of what Messiah would come to do?
QUESTIONS TO CONSIDER
(1). Do you pay attention to how the Psalms are used in the NT? How can Psalms be used in our corporate and daily worship? How can Psalms be used in our evangelism? How can Psalms be used for encouragement?
(2). What other figures in the OT do you think pre-figure our Messiah?
(3). Are your eyes opening further to just how amazing God is in revealing His Son to us in all Scripture?
(4). Is your heart filled with gratitude that God would reveal Christ to us?
(5). Do you see just how supernatural the Bible is?
(6). Do you see just how short many sermons and Bible studies fall short in preaching the full meaning of the Old Testament?
(1). Do you pay attention to how the Psalms are used in the NT? How can Psalms be used in our corporate and daily worship? How can Psalms be used in our evangelism? How can Psalms be used for encouragement?
(2). What other figures in the OT do you think pre-figure our Messiah?
(3). Are your eyes opening further to just how amazing God is in revealing His Son to us in all Scripture?
(4). Is your heart filled with gratitude that God would reveal Christ to us?
(5). Do you see just how supernatural the Bible is?
(6). Do you see just how short many sermons and Bible studies fall short in preaching the full meaning of the Old Testament?
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