Typology Typifies the Bible

Typology typifies the Bible and clarifies scripture in practical ways that connect Old Testament writings with New Testament fulfillment. They are not mere coincidences, but are intended by God to reveal His plan progressively through His word. Typology differs from allegory because historical events, institutions, and people (types) foreshadow greater realities that are achieved later (antitypes), with scripture documenting the connection.

Allegory imposes symbolism to illustrate significance that lies beneath a literal interpretation of a text. An example of an allegoric interpretation of scripture is given in Galatians 4:21–31, where Paul uses Hagar and Sarah to symbolize the difference between the old and new covenants. Hagar represents the old covenant of bondage and law, while Sarah represents the new covenant of freedom and grace.

In Romans 5:14, Paul provides a typological interpretation of scripture by connecting Adam with Christ. He writes, “Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who was a pattern of the one to come.”

He explains further in 1 Corinthians 15:45–49, how Adam is considered a type, as the first man who brought death, while Christ is regarded as the antitype; the last Adam who brings life. He states, “If there is a natural body, there is also a spiritual body. So it is written: ‘The first man Adam became a living being’, the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual.”

MELCHIZEDEK

Two millennia before Christ, we are introduced to Melchizedek in Genesis 14, who blessed Abram after he rescued his nephew Lot and recovered the goods and people that were taken by Kedorlaomer, king of Elam, and his allies (Genesis 14:11–20). In verses eighteen through twenty, we are told: “Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying,

“’Blessed be Abram by God Most High, Creator of heaven and earth,

“And blessed be God Most High, Who delivered your enemies into your hand.’”

Not much else is said about Melchizedek; however, he is mentioned a thousand years later in Psalm 110, a Messianic prophecy. David begins by stating, “The Lord said to my Lord:

“‘Sit at My right hand until I make your enemies a footstool for your feet.’”

“He goes on to say, “The Lord has sworn and will not change His mind:

“‘You are a priest forever, in the order of Melchizedek,’” (Psalm 110:4).

Interestingly, the name Salem means peace, and is derived from shalom. Salem eventually became Jerusalem (Psalm 76:1-2).

The writer of Hebrews states: “This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning home from the defeat of the kings and blessed him, and Abraham gave him a tenth of everything. First, his name means ‘king of righteousness’; then also, ‘king of Salem’ means ‘king of peace.’ Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains priest forever,” (Hebrews 7:1–3).

Melchizedek is depicted as being greater than Abraham and Levi. “This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. And without doubt the lesser person is blessed by the greater,” (Hebrews 7:6-7).

Hebrews 7 goes on to explain how the requirements of the Mosaic law stipulate that all priests were to be Levites, yet Melchizedek preceded the Levites and transcended the law since David foresaw the need for a forever priest when he wrote the Psalm. Jesus did not descend from the tribe of Levi either. “And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to His ancestry but on the basis of the power of an indestructible life,” (Hebrews 7:15–16). Jesus is portrayed as superior to all.

THE LEVITICAL PRIESTHOOD

What the writer of Hebrews teaches us is that the Levitical priesthood was never meant to be a lasting one. In the same manner that the Mosaic law could never remove sin, and animal sacrifices were a temporary reminder of sin; Jesus is the final resolution to sin and our permanent priest in the presence of the Almighty (Hebrews 4:14–16).

The tabernacle and the priests that served there were temporary installments of something far greater. In Hebrews 8:1–6, we read, “The point of what we are saying is this: We do have a high priest, who sat down at the right hand of the throne of Majesty in heaven, and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man.

“Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer. If He were on earth, He would not be a priest, for there are already men who offer the gifts prescribed by the law. They serve at a sanctuary that is a copy and shadow of what is in heaven. That is why Moses was warned when he was about to build the tabernacle: ‘See to it that you make everything according to the pattern shown you on the mountain. But the ministry Jesus has received is as superior to theirs as the covenant of which He is mediator is superior to the old one, and it is founded on better promises.”

The priests that served in the temple were imperfect and needed to offer sacrifices for themselves as well as for the people. A perfect replacement was required to atone for sin once and for all. Jesus didn’t qualify as an ancestor of Aaron. Instead, He was chosen by God (Hebrews 5:5). Melchizedek did not have a recoded ancestry; therefore, Jesus became a priest forever in the order of Melchizedek (Hebrews 5:6).

Hebrews 10:1 teaches us, “The law is only a shadow of the good things that are coming–not the realities themselves.” And Paul writes in Romans 10:4, “Christ is the end of the law so that there may be righteousness for everyone who believes.”

THE REALITY, HOWEVER, IS FOUND IN CHRIST

In Colossians 2:16–17, Paul declares, “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.”

Jesus, while being born of Mary (Matthew 1:18–25, Luke 1:26–38), the root of Jesse, (Isaiah 11:10, Romans 15:8–12), and of David (Revelation 22:16), preceded the tribe of Levi, and Abraham (John 8:58). Jesus was not only present at the creation event; He was an active participant (Colossians 1:16).

It is not coincidence that Melchizedek served bread and wine to Abraham (Genesis 14:18). Abraham was the recipient of God’s promise to bless all nations. After his faithful rescue of his nephew, God blessed him by causing his path to intersect with Melchizedek’s in what was certainly a foreshadowing of Jesus’s ratification of the new covenant. That blessing continues to reverberate through time, and resonates each time believers receive the ordinance of communion.

It is profound how the location of Abraham’s encounter with Melchizedek is the same as where God instructed him to take Isaac and offer him as a sacrifice. Abraham met Melchizedek in the Valley of Shaveh, which was also known as the King’s Valley (Genesis 14:17). It is traditionally identified with the Kidron Valley located on the eastern side of the ancient city of David.

Both Bethlehem and Jerusalem are recognized as the city of David. Bethlehem because that is where David was born (1 Samuel 17:12), and Jerusalem because David conquered it and lived there (2 Samuel 5:6–9). Jesus was also born in Bethlehem (Luke 2:4, Luke 2:11), and will rule from the heavenly Jerusalem at the culmination of history (Revelation 21).

Typology supports and enhances the meaning of scripture and doesn’t distort it or supersede it. God has created purposeful patterns in His word that point to its fulfillment through Jesus Christ. In the same way that Jesus did not come to abolish the law but to fulfill it, the New Testament doesn’t reconstruct the Old Testament; it fulfills it.