This word is not frequently used in Scripture; but what it
signifies is supposed to be very frequently implied. We usually consider
a type as an example, pattern, or general similitude to a person, event,
or thing which is to come: and in this it differs from a representation,
memorial, or commemoration of an event, &c, which is past. The Spirit of
God has adopted a variety of means to indicate his perfect foreknowledge
of all events, and his power to control them. This is sometimes declared
by express verbal prophecy; sometimes by specific actions performed by
divine command; and sometimes by those peculiar events, in the lives of
individuals, and the history or religious observances of the Israelites,
which were caused to bear a designed reference to some parts of the
Gospel history. The main point, says Chevallier, in an inquiry into
these historical types, is to establish the fact of a preconcerted
connection between the two series of events. No similarity, in itself,
is sufficient to prove such a correspondence. Even those recorded in
Scripture are recorded under very different circumstances. If the first
event be declared to be typical, at the time when it occurs, and the
second correspond with the prediction so delivered, there can be no
doubt that the correspondence was designed. If, before the occurrence of
the second event, there be delivered a distinct prophecy, that it will
happen, and will correspond with some previous event; the fulfilment of
the prophecy furnishes an intrinsic proof, that the person who gave it
spake by divine inspiration. It may not, from this fact, follow, that
the two events were connected by a design formed before either of them
occurred: but it certainly does follow, that the second event, in some
measure, had respect to the first; and that whatever degree of
connection was, by such a prophet, assumed to exist, did really exist.
If, again, no specific declaration be made, respecting the typical
character of any event or person, until after the second event has
occurred, which is then declared to have been prefigured; the fact of
preconcerted connection will rest solely upon the authority of the
person who advances the assertion. But, if we know, from other sources,
that his words are the words of truth, our only inquiry will be, if he
either distinctly asserts, or plainly infers, the existence of a
designed correspondence. The fact, then, of a preconcerted connection
between two series of events, is capable of being established in three
ways: and the historical types may be accordingly arranged in three
principal divisions. Some of them afford intrinsic evidence, that the
Scriptures, which record them, are given by inspiration of God; the
others can be proved to exist only by assuming that fact: but all, when
once established, display the astonishing power and wisdom of God; and
the importance of that scheme of redemption, which was ushered into the
world with such magnificent preparations. In contemplating this
wonderful system, we discern one great intention interwoven, not only
into the verbal prophecies and extraordinary events of the history of
the Israelites, but into the ordinary transactions of the lives of
selected individuals, even from the creation of the world. Adam was “the
figure of him that was to come,” Romans v, 14. Melchisedec was “made
like unto the Son of God,” Heb. vii, 3. Abraham, in the course of events
in which he was engaged by the especial command of Heaven, was enabled
to see Christ’s day, John viii, 56; and Isaac was received from the dead
“in a figure,” Heb. xi, 19. At a later period, the paschal lamb was
ordained to be sacrificed, not only as a memorial of the immediate
deliverance, which it was instituted to procure and to commemorate, but
also as a continued memorial of that which was to be “fulfilled in the
kingdom of God,” Luke xxii, 16. Moses was raised up to deliver the
people of Israel; to be to them a lawgiver, a prophet, a priest; and to
possess the regal authority, if not the title of king. But, during the
early period of his life, he was himself taught, that one great prophet
should be raised up like unto him: before his death he delivered the
same prophecy to the people: and, after that event, the Israelites
continually looked for that faithful prophet, who should return answer
to their inquiries, 1 Macc. iv, 46; xiv, 41. Their prophets all pointed
to some greater lawgiver, who should introduce a new law into their
hearts, and inscribe them upon their minds, Jer. xxxi, 33. The whole
people of Israel were also made, in some instances, designedly
representative of Christ: and the events, which occurred in their
national history, distinctly referred to him. During their wanderings in
the wilderness, God left not himself without witness, which should bear
reference to the great scheme of the Gospel. They ate spiritual meat. It
was an emblem of the true bread of life, which came down from heaven,
John vi, 32. “They drank of that spiritual Rock that followed them: and
that Rock was Christ,” 1 Cor. x, 4. They were destroyed of serpents; and
a brazen serpent was lifted up on a pole, that whosoever looked might
live. It was a sensible figure of the Son of man, who was, in like
manner to be lifted up; “that whosoever believeth in him should not
perish, but have eternal life,” John iii, 15. Beside, their religious
ordinances were only “a figure for the time then present,” Heb. ix, 9.
Their tabernacle was made after the pattern of heavenly things, Heb.
viii, 5; Exod. xxv, 9, 40; and was intended to prefigure the “greater
and more perfect tabernacle, not made with hands,” Heb. ix, 11. The high
priest was a living representative of the great “High Priest of our
profession,” Heb. iii, 1: and the Levitical sacrifices plainly had
respect to the one great sacrifice for sins. Joshua the son of Nun
represented Jesus in name: and by his earthly conquests in some measure
prefigured the heavenly triumphs of his Lord. In a subsequent period,
David was no indistinct type of “the Messiah the Prince,” Dan. ix, 25,
for a long time humbled, and at length triumphant over his enemies. And
the peaceable dominion of Solomon prefigured that eternal rest and
peace, which remaineth to the people of God. In a still later age, the
miraculous preservation of the Prophet Jonah displayed a sign, which was
fulfilled in the resurrection of Christ. And when the temple was
rebuilt, Joshua, the son of Josedech, the high priest, and his fellows,
were set forth as “men of sign,” representatives of the Branch, which
should, in the fulness of time, be raised up to the stem of Jesse, Zech.
iii, 8; Isa. xi, 1. The illustration, then, to be derived from the
historical types of the Old Testament, is found diffused over the whole
period, which extends from the creation of the world, to the time when
vision and prophecy were sealed. And all the light, which emanates from
so many various points, is concentrated in the person of Christ.
signifies is supposed to be very frequently implied. We usually consider
a type as an example, pattern, or general similitude to a person, event,
or thing which is to come: and in this it differs from a representation,
memorial, or commemoration of an event, &c, which is past. The Spirit of
God has adopted a variety of means to indicate his perfect foreknowledge
of all events, and his power to control them. This is sometimes declared
by express verbal prophecy; sometimes by specific actions performed by
divine command; and sometimes by those peculiar events, in the lives of
individuals, and the history or religious observances of the Israelites,
which were caused to bear a designed reference to some parts of the
Gospel history. The main point, says Chevallier, in an inquiry into
these historical types, is to establish the fact of a preconcerted
connection between the two series of events. No similarity, in itself,
is sufficient to prove such a correspondence. Even those recorded in
Scripture are recorded under very different circumstances. If the first
event be declared to be typical, at the time when it occurs, and the
second correspond with the prediction so delivered, there can be no
doubt that the correspondence was designed. If, before the occurrence of
the second event, there be delivered a distinct prophecy, that it will
happen, and will correspond with some previous event; the fulfilment of
the prophecy furnishes an intrinsic proof, that the person who gave it
spake by divine inspiration. It may not, from this fact, follow, that
the two events were connected by a design formed before either of them
occurred: but it certainly does follow, that the second event, in some
measure, had respect to the first; and that whatever degree of
connection was, by such a prophet, assumed to exist, did really exist.
If, again, no specific declaration be made, respecting the typical
character of any event or person, until after the second event has
occurred, which is then declared to have been prefigured; the fact of
preconcerted connection will rest solely upon the authority of the
person who advances the assertion. But, if we know, from other sources,
that his words are the words of truth, our only inquiry will be, if he
either distinctly asserts, or plainly infers, the existence of a
designed correspondence. The fact, then, of a preconcerted connection
between two series of events, is capable of being established in three
ways: and the historical types may be accordingly arranged in three
principal divisions. Some of them afford intrinsic evidence, that the
Scriptures, which record them, are given by inspiration of God; the
others can be proved to exist only by assuming that fact: but all, when
once established, display the astonishing power and wisdom of God; and
the importance of that scheme of redemption, which was ushered into the
world with such magnificent preparations. In contemplating this
wonderful system, we discern one great intention interwoven, not only
into the verbal prophecies and extraordinary events of the history of
the Israelites, but into the ordinary transactions of the lives of
selected individuals, even from the creation of the world. Adam was “the
figure of him that was to come,” Romans v, 14. Melchisedec was “made
like unto the Son of God,” Heb. vii, 3. Abraham, in the course of events
in which he was engaged by the especial command of Heaven, was enabled
to see Christ’s day, John viii, 56; and Isaac was received from the dead
“in a figure,” Heb. xi, 19. At a later period, the paschal lamb was
ordained to be sacrificed, not only as a memorial of the immediate
deliverance, which it was instituted to procure and to commemorate, but
also as a continued memorial of that which was to be “fulfilled in the
kingdom of God,” Luke xxii, 16. Moses was raised up to deliver the
people of Israel; to be to them a lawgiver, a prophet, a priest; and to
possess the regal authority, if not the title of king. But, during the
early period of his life, he was himself taught, that one great prophet
should be raised up like unto him: before his death he delivered the
same prophecy to the people: and, after that event, the Israelites
continually looked for that faithful prophet, who should return answer
to their inquiries, 1 Macc. iv, 46; xiv, 41. Their prophets all pointed
to some greater lawgiver, who should introduce a new law into their
hearts, and inscribe them upon their minds, Jer. xxxi, 33. The whole
people of Israel were also made, in some instances, designedly
representative of Christ: and the events, which occurred in their
national history, distinctly referred to him. During their wanderings in
the wilderness, God left not himself without witness, which should bear
reference to the great scheme of the Gospel. They ate spiritual meat. It
was an emblem of the true bread of life, which came down from heaven,
John vi, 32. “They drank of that spiritual Rock that followed them: and
that Rock was Christ,” 1 Cor. x, 4. They were destroyed of serpents; and
a brazen serpent was lifted up on a pole, that whosoever looked might
live. It was a sensible figure of the Son of man, who was, in like
manner to be lifted up; “that whosoever believeth in him should not
perish, but have eternal life,” John iii, 15. Beside, their religious
ordinances were only “a figure for the time then present,” Heb. ix, 9.
Their tabernacle was made after the pattern of heavenly things, Heb.
viii, 5; Exod. xxv, 9, 40; and was intended to prefigure the “greater
and more perfect tabernacle, not made with hands,” Heb. ix, 11. The high
priest was a living representative of the great “High Priest of our
profession,” Heb. iii, 1: and the Levitical sacrifices plainly had
respect to the one great sacrifice for sins. Joshua the son of Nun
represented Jesus in name: and by his earthly conquests in some measure
prefigured the heavenly triumphs of his Lord. In a subsequent period,
David was no indistinct type of “the Messiah the Prince,” Dan. ix, 25,
for a long time humbled, and at length triumphant over his enemies. And
the peaceable dominion of Solomon prefigured that eternal rest and
peace, which remaineth to the people of God. In a still later age, the
miraculous preservation of the Prophet Jonah displayed a sign, which was
fulfilled in the resurrection of Christ. And when the temple was
rebuilt, Joshua, the son of Josedech, the high priest, and his fellows,
were set forth as “men of sign,” representatives of the Branch, which
should, in the fulness of time, be raised up to the stem of Jesse, Zech.
iii, 8; Isa. xi, 1. The illustration, then, to be derived from the
historical types of the Old Testament, is found diffused over the whole
period, which extends from the creation of the world, to the time when
vision and prophecy were sealed. And all the light, which emanates from
so many various points, is concentrated in the person of Christ.