Chapter 2


    The basic theme of the Bible is Jesus Christ, both in the New and in the Old Testaments, and this theme is exampled to us over and over again in Christ types.

    In the beginning, Adam was a type of Christ.  As Adam ate from the knowledge of good and evil and condemned the world of sin, Jesus brought knowledge into the world and condemnation.  "If they were blind, they would have no sin," (John 9:41). "If I had not spoken to them, they wouldn't have sin," (John 15:22).

    Abel, the son of Adam (that is, "son of man"), was a Christ type.  He was slain by his brother for envy, as Christ was slain by His brethren.  Then Cain was driven into the wilderness, as the Jews were driven into the wilderness of the nations.

    These types, or figures of Christ, are throughout the Bible and it is not possible to find a place in the Bible where there is a likeness of Christ lacking.

    These types don't have to be perfect to be a likeness of the Lord, they don't even have to be good people.  Consider the story Jesus told about the unjust judge, saying, if you can get justice from the unjust, how much more should you expect God to hear your prayers?  The likeness is drawn for contrast.

    Jesus drew a comparison with Noah and Lot--pointing out their likeness to Himself, (Luke 17:26-29).  Moses, Joshua, and Samson are some of the better-known types and the full list is too long to include.

    David is such a powerful likeness of the Lord, his words in the Psalms can generally be taken as David's words or can be taken as words of Christ, speaking of Himself.

    As Jonah was three days in the fish, Jesus was three days in the grave--another likeness Jesus pointed out to us.  He also drew a contrast between Nineveh and Jerusalem.  When Jonah began his ministry to Nineveh, he said the city would be destroyed in forty days.  Forty years after Jesus began His ministry, Jonah's prophecy was fulfilled and Jerusalem was destroyed.

    Joseph was thrown into the pit by his brothers, out of envy--the pit being a figure of the grave.

 And, as the coat of Jesus is dipped in blood, (Rev 19:13), Joseph's coat was dipped in blood, (Gen 37:31).  Then his brethren suffered famine and Joseph turned out to be their salvation.  Joseph was an interpreter of dreams, just as Jesus is the interpreter of the meaning of the scriptures. Joseph ruled over the condemned in the prison of Pharaoh, as Jesus rules over the prisoners of sin.  And Joseph forgave his brothers, saying that they meant it for evil, but God meant it for good--to save them alive.

    One more thing to mention about Joseph--one of the early interpreters, not knowing the meaning, said his coat was "of many colors."  He only wanted to indicate there was something special about it--not knowing specifically what.  Later interpreters have followed suit; some say elaborately ornamented coat, some add a footnote indicating the meaning to be unknown. The word describing Joseph's coat is a form of the Hebrew word "palm," (palm of the hand).

 This is a figurative word used to indicate something which is spread out or continuous across; the palm is continuous across, but the other part of the hand is divided into sections which we call fingers. The figure probably refers to the weave of the coat, which was continuous; it was a seamless coat.

    If you want to know the significance of the seamless coat, you should refer to the coat of Jesus, (John 19:23).  What John literally says is, it was "woven from above, throughout."  The key phrase there is, "from above."

    The temple is a Christ type--His body is the true temple.  All the utensils and the tables, everything about the temple serves the likeness.  Consider the altar; the altar is holy, therefore what touches the altar will be holy, (Exodus 29:37).  Now consider how Jesus healed the unclean; He touched them and they were clean.  "As many as touched Him, He healed all."  He was holy and clean, therefore whatever touched Him was holy and clean--the true healing.

    The chief likeness of Christ in the Old Testament is Israel.  This is another of the types which we are plainly told of.  God said, "Israel is my firstborn son," "I called my son out of Egypt."  The name Israel means, the prince of God.

    If the Old Testament is about Israel (the Prince of God) and the New is about Christ, it should be apparent that they are the same story told twice--in the sense that a parable and its interpretation can be viewed as the same story told twice.  It is told first in figurative language, then explained in plain talk:

    The Old Testament begins with the events and geneology leading up to the birth of the nation of Israel; the New Testament begins with the events and geneology leading up to the birth of Christ.

    When the nation of Israel was in its infancy, Joseph took them into Egypt to save them alive; when Jesus was an infant, Joseph took Him into Egypt to save Him alive.  The danger for Israel was famine; in the days of Herod, it was a famine from hearing the words of the Lord. The angel told Joseph when it was time to bring Jesus out of Egypt and, likewise, Israel was called out of Egypt.

    Jesus was baptized, wandered forty days in the wilderness, and then preached the Kingdom of God; Israel was baptized in the Reed Sea, wandered forty years in the wilderness, and then entered the promised land with the Lord as their King--the Kingdom of God.

    The history of the Kingdom of Israel is the message of God, showing us our way by example and by the sermons of the prophets.  The ministry of Jesus shows us the way by the same example. His life is the message, therefore if you know Him, you know the way.  As dreams are for men, but their interpretation is of the Lord, the lessons of Israel are in figures, but Jesus gave the interpretation.

 In fact, Jesus is the interpretation.

    Jesus died to bring salvation to the world; Israel rejected their king and died as a nation, that their salvation would go to the Gentiles.  Israel died to bring salvation to the world; they were sheep for the slaughter, (Psalm 44:22).  All of this is written in the law, both the sacrifice of Jesus and the sacrificing of the Jews.

    As Jesus took the sin of the world upon Himself, likewise the Jews.  All the righteous blood shed upon the earth, from Abel to Zacharias was laid on that generation, (Matt 23:35), (Luke 11:50).

    Ezekiel 45:16 is translated, "the people shall give this oblation for the Lord."  Look up the Hebrew for yourself; here is what it actually says, "the people shall be for this oblation, along with the Lord."

    Jesus left with the prophecy that He would return in the distant future and that return would coincide with a terrible war. Israel left with the same prophecy and their return has already occurred.

 The return of Israel coincided with the most horrific war the world has ever known, which war was surely the figure of what is soon to come. And it is no coincidence that the one side in that war was determined to destroy the Jews.

    Once you realize that Israel is a figure of the Prince of God, you should begin noticing likenesses in the comments about them: The term, "drink this cup," is applied to both Israel and Jesus.  Both are given water of gall to drink, (Jeremiah 8:14), (Amos 6:12).  As they cast the lot for His coat, they cast the lot for, "my people," (Joel 3:3).  Jesus was the first-fruits; Israel, the first-fruits, (Jeremiah 2:3), etc.

    Their fall is salvation to the Gentiles; their receiving, life from the dead, (Romans 11:11-15).

 They are an offering to the Lord out of all nations, (Proverbs 66:20).  The thing that worries me is the offering up of the Gentiles, (Romans 15:16).

    One more thing about types: If you are planted in the likeness of His death, also His resurrection, (Romans 6:5).  Birth is Christ formed in you, (Gal 4:19).  We are kings and priests, (Rev 1:6).  You are the temple, (2 Cor 6:16-17).  You should be purified like Him, (1 John 3:3).  You should be perfect, as your Father, (Matt 5:48).  We should be as Him, (1 John 4:12-21).

    We are all made in the image of the Lord; therefore, each one of us is a Christ type.

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