Biblical Figures as Shadows of Christ in Typology
Biblical Typology and Christ as the Antitype
The concept of biblical figures as shadows or types of Christ is rooted in the New Testament, particularly in the writings of the Apostle Paul. In Colossians 2:17, Paul states that the Old Testament rituals and practices "are a shadow of the coming things, and the body is of Christ" [1]. This verse establishes the idea that the Old Testament contains foreshadowings or types that find their fulfillment in Christ.
The term "shadow" (σκιά, skia) is used in the New Testament to describe the relationship between the Old Testament and Christ. In Hebrews 10:1, the author writes that the Law "has a shadow of the good things to come, not the very image of the things" [6]. This indicates that the Old Testament rituals and institutions were not the reality itself but rather a shadow or representation of the true substance, which is found in Christ.
In biblical typology, certain figures or events in the Old Testament are seen as prefiguring or foreshadowing Christ. For example, the cloud that led the Israelites in the wilderness is interpreted as a type of Christ, providing shade and protection from the heat of God's wrath [5]. The tabernacle and its services are also seen as a type or shadow of Christ's human nature and the heavenly realities [7].
The concept of typology is not limited to specific events or figures but encompasses the broader theological theme of promise and fulfillment. The Old Testament is replete with types and shadows that find their fulfillment in Christ, who is the ultimate reality and substance. As John Gill notes, the distinction between clean and unclean meats in the Old Testament was an emblem of the distinction between Jews and Gentiles, which is abolished in Christ [3].
one commentary tradition tradition, as represented by Jamieson, Fausset & Brown, emphasizes the idea that Christ is the image or antitype of the Old Testament shadows. In their view, the tabernacle and its services were a "parable" or figure of the true heavenly realities, which are realized in Christ [6, 8].
The Baptist/Reformed tradition, as represented by John Gill, also emphasizes the typological significance of the Old Testament. Gill notes that the tabernacle and its services were a "figure for the time then present," pointing to the reality of Christ's sacrifice and ministry [7].
The concept of biblical figures as shadows of Christ highlights the unity and coherence of the biblical narrative. The Old Testament is not merely a collection of historical events or moral teachings but a complex web of types and shadows that find their fulfillment in Christ. As the Tyndale House commentary notes, the Old Testament rituals "anticipated the reality of Christ" [4].
The use of typology in biblical interpretation underscores the importance of understanding the Old Testament in light of the New Testament. By recognizing the typological significance of Old Testament figures and events, readers can gain a deeper appreciation for the theological themes and motifs that underlie the biblical narrative.
The names of certain Old Testament figures also contain hints of their typological significance. For example, the name "Bezaleel" means "in the shadow of God," suggesting a connection between the Old Testament figure and the divine presence [2].
Sources
- Colossians “Colossians 2:17 (YLT) — which are a shadow of the coming things, and the body <FI>is<Fi> of the Christ;”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Bezaleel — in the shadow of God”
- Colossians (Baptist/Reformed) “John Gill on Colossians 2:17: Which are a shadow of things to come,.... By Christ, and under the Gospel dispensation; that is, they were types, figures, and representations of spiritual and evangelical things: the different "meats and drinks", clean and unclean, allowed or forbidden by the law, were emblems of the two people, the Jews and Gentiles, the one clean, the other unclean; but since these are become one in Christ, the distinction of meats is ceased, these shadows are gone; and also of the different food of regenerate and unregenerate souls, the latter feeding on impure food, the ashes”
- Colossians (Protestant academic) “Tyndale House on Colossians 2:17: 2:17 The reality of Christ was anticipated by the Old Testament rituals, which Paul calls shadows (see also Heb 10:1).”
- Psalms (Baptist/Reformed) “John Gill on Psalms 78:13: In the daytime also he led them with a cloud,.... Which was in the form of a pillar, and went before them, and the Lord in it, and directed their way, and protected them from heat; see Exo 13:21, Neh 9:12 this was typical of Christ, who is a shadow and security from the heat of a fiery law, the flaming sword of justice, the wrath of God, which is poured forth like fire, the fiery darts of Satan, and from hurt by any enemy whatever; see Isa 4:5, and who leads his people through the wilderness of this world by his Spirit, by his word, and by his own example; and who is”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 10 (introduction): CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices. having--inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare Heb 9:24), the original, solid image [BENGEL] realizing to us”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 9:9: Which was a figure for the time then present,.... The tabernacle in general was a figure of Christ's human nature, Heb 8:2 and the most holy part of it was a figure of heaven itself, Heb 9:24 the whole service of it was typical and shadowy; but it was but a temporary figure; it was for that present time only; the things of it were suited to that dispensation, and are now abolished, and ought not to be revived, the ordinances of the Gospel being greatly preferable to them; and while it did continue, it was only a parable, as the word here used signifies; it was like a ”
- Numbers (Presbyterian) “Jamieson, Fausset & Brown on Numbers 12:8: with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently--plainly and surely. not in dark speeches--parables or similitudes. the similitude of the Lord shall he behold--not the face or essence of God, who is invisible (Exo 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Exo 33:2; Exo 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The ”