Misunderstood Types and Shadows in Scripture Throughout History
The concepts of "types" and "shadows" in Scripture refer to the Old Testament's anticipatory relationship to the New Testament, where earlier institutions, events, or persons prefigure later, more complete realities, particularly those related to Christ and the Christian dispensation [1]. This understanding is rooted in New Testament passages such as Colossians 2:17, Hebrews 8:5, and Hebrews 10:1, which explicitly use the term "shadow" to describe this typical relationship [1].
A "shadow" (Greek: skia) denotes an outline or a preliminary sketch that points to a more substantial reality to come. For instance, the Old Testament law, its sacrifices, and its priesthood are described as a "shadow of the good things to come" (Hebrews 10:1), with Christ being the "substance" or reality [1]. Similarly, the Old Testament tabernacle and its services are called a "copy and shadow of the heavenly things" (Hebrews 8:5), indicating that their true significance is found in their heavenly counterparts fulfilled in Christ [1].
The idea of "mysteries" in Scripture is closely related to types and shadows. In the biblical sense, "mysteries" are not inherently incomprehensible secrets but rather truths that were "darkly announced under the ancient economy" and understood only partially, but are "fully published under the Gospel" [4]. These are matters of divine revelation, such as the "mysteries of the kingdom of heaven," which were revealed to Jesus' disciples but remained veiled to others [4]. The apostle Paul frequently discusses these mysteries, particularly in relation to the inclusion of Gentiles in God's plan (Ephesians 3:3-6, 8-9) [4].
Misunderstandings of types and shadows often arise when the Old Testament is read without recognizing its forward-looking nature. John Gill, commenting on 2 Corinthians 3:14, notes that the minds of many Jews were "blinded" to the glory of the Gospel and Christ as the "end of the law" when reading the Old Testament [5]. This "veil of blindness, darkness, and ignorance" prevented them from seeing the fulfillment of the Old Testament in Christ [5]. This blindness is not merely historical but can persist, leading to misinterpretations of the Old Testament's purpose and its connection to the New [5].
The concept of darkness itself, often associated with mystery or divine presence, can also be misunderstood. While darkness can symbolize ignorance or judgment [2], it also appears in Scripture as a setting for God's manifestation. For example, God is described as dwelling in darkness (1 Kings 8:12; 2 Chronicles 6:1) and manifesting Himself through it (2 Samuel 22:10, 12; Psalm 18:9, 11), such as when He gave the law at Sinai (Deuteronomy 4:11; 5:22-23) [7]. John Gill, in his commentary on Psalm 97:2, suggests that "clouds and darkness" around God can denote the "obscurity of his divine nature at his first coming," appearing in the "form of a servant" [6]. This dual nature of darkness—as both a symbol of obscurity and a context for divine revelation—highlights the complexity of interpreting biblical imagery.
The New Testament itself acknowledges that some scriptural teachings, particularly those of Paul, contain "some things that are hard to understand," which "the ignorant and unsettled twist... to their own destruction" (2 Peter 3:16) [3]. This warning applies to the interpretation of types and shadows, as misconstruing these connections can lead to significant theological errors. The proper understanding requires discerning the divine intent behind the Old Testament patterns and recognizing their ultimate fulfillment in Christ, rather than imposing arbitrary or speculative connections.
The historical development of Christian theology has consistently affirmed the typological relationship between the Old and New Testaments. Early Christian writers and later reformers alike emphasized that the Old Testament points to Christ, and its ceremonies and institutions find their meaning and completion in Him. This perspective guards against both a literalistic reading of the Old Testament that misses its spiritual significance and an allegorical approach that detaches it from historical reality.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Shadow — Used in Col. 2:17; Heb. 8:5; 10:1 to denote the typical relation of the Jewish to the Christian dispensation.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Darkness — Created by God -- Ps 104:20; Isa 45:7. Originally covered the earth -- Ge 1:2. Separated from the light -- Ge 1:4. Called night -- Ge 1:5. Caused by the setting of the sun -- Ge 15:17; Joh 6:17. Inexplicable nature of -- Job 38:19,20. Exhibits God's power and greatness -- Job 38:8,9. Degrees of, mentioned Great. -- Ge 15:12. That may be felt. -- Ex 10:21. Thick. -- De 5:22; Joe 2:2. Gross. -- Jer 13:16. Outer or extreme. -- Mt 8:12. Effects of Keeps us from seeing objects. -- Ex 10:23. Causes us to go astray. -- Joh 12:35; 1Jo 2:11. Causes us to stumble. -”
- 2 Peter “as also in all of his letters, speaking in them of these things. In those, there are some things that are hard to understand, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. -- 2 Peter 3:16”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 13:11: He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (Co1 2:6-10; Eph 3:3-6, Eph 3:8-9). "The mysteries of the kingdo”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 3:14: But their minds were blinded,.... This confirms the sense given of the foregoing verse, and shows, that not the Israelites only in Moses's time, but the Jews in the times of the Gospel, had their minds so blinded, that they could not behold the glory of the Gospel, nor Christ the end of the law; see Rom 11:7. For until this day, to this very time, remaineth the same veil untaken away; not the selfsame veil that was on Moses's face, but the veil of blindness, darkness, and ignorance, upon the hearts of the Jews: in the reading of the Old Testament; the boo”
- Psalms (Baptist/Reformed) “John Gill on Psalms 97:2: Clouds and darkness are round about him,.... Either as a garment; so Apollinarius paraphrases it, "near is the King clothed with a cloud and tempest;'' and it is usual with the Heathens to represent their deities as surrounded or clothed with a cloud (s): here the allusion is to the tabernacle and temple, when reared up and dedicated, Exo 40:34 Kg1 8:10 and to other appearances of God, or Christ, in a cloud, Exo 19:9, it may denote the obscurity of his divine nature at his first coming; he appearing in the form of a servant, and in the likeness of sinful flesh, so”
- Job (Protestant academic) “Tyndale House on Job 12:22: 12:22 uncovers mysteries (literally uncovers the deeps): This phrase might allude to Zophar’s words that God’s knowledge is “deeper than the underworld” (11:8). • darkness . . . deepest gloom: The Old Testament often describes God as dwelling in darkness (1 Kgs 8:12; 2 Chr 6:1) and as manifesting himself through darkness (2 Sam 22:10, 12; Ps 18:9, 11), as when he gave the law at Sinai (Deut 4:11; 5:22-23) or when he comes in judgment (Zeph 1:15).”