Series in Christology, Part 5: The Incarnation of the Son of God

By John F. Walvoord

[Author’s note: With deep regret the series of articles on Christology are brought to a close with this Number, in order to comply with many requests for a series on the millennial issue. We hope at a later date to follow up the Christological articles published, which completed the treatment of the Old Testament contribution, with a detailed study of the New Testament records.]

II. Christological Typology (Continued)

Typical Institutions and Ceremonies

In addition to the many typical persons, events, and things which foreshadow the person and work of Christ in the Old Testament, there are typical institutions and ceremonies. As Jesus Christ is the central theme of revelation, it is not strange that most types should speak expressly of Him and this is true in the types under consideration. Many of the types previously considered are also related to typical institutions and ceremonies. In the discussion to follow, unnecessary duplication will be avoided.

The important typical institutions and ceremonies include the Old Testament priesthoods, the sacrifices, the feasts of Jehovah, the cities of refuge, and the Sabbath. These are representative of this field, at least, and will provide another glimpse of the beauties of the person and work of Christ.

The sacrifices. It is necessary only to mention here that the sacrifices previously considered under typical things[1] are in themselves typical institutions. The sin offering, trespass offering, meal offering, peace offering, and burnt offering occupy a central place. These and other offerings are an integral part of the Levitical ritual which was revealed and required by God. All of the sacrifices point to the person and work of Christ as the New Testament makes very clear. For the devout heart seeking to know more of the love and grace of God the Old Testament sacrifices provide a rich area of meditation and study. In any case they make the essential requirement of shed blood to stand out boldly in the divine pattern of salvation for lost man and erring saints.

The Old Testament priesthoods. In previous discussion both Aaron and Melchizedek were found to be types of Christ.[2] Both the Aaronic and Melchizedek priesthoods are types of the priesthood of Christ. The earliest kind of priesthood in the Old Testament followed the pattern of the patriarchs. In this system the father or head of the family was also its priest. In a general way even this priesthood anticipated Christ, but in Aaron and Melchizedek there is a full and detailed revelation.

The argument in the Epistle to the Hebrews in support of the superiority of Christ to the Aaronic priesthood is based on the anticipation in Melchizedek. As to order of priesthood, Melchizedek in type brings out the fact that Christ is supreme over all other priesthoods, introducing a new order entirely; that His priesthood is eternal, i.e., had no successors, no beginning or ending; that the priesthood of Christ is untransmitted and untransmissible (Heb 7:24); and that it is based on resurrection anticipated in the elements of memorial, bread and wine. The importance of this revelation will be brought out in later consideration of the priesthood of Christ.

In its detail the Aaronic priesthood provides light on the work of Christ as priest and His spiritual qualifications for the office. Aaron anticipated the priesthood of Christ both by similarity and contrast. As Aaron ministers in the earthly sphere, Christ ministers in the heavenly (Heb 8:1–5). Christ served realities rather than shadows (Heb 8:5), administered a new covenant rather than the Mosaic covenant (Heb 8:6). Christ in His sacrifice offered a final sacrifice for sin once for all instead of a daily sacrifice (Heb 7:27). In all these things Christ fulfilled what Aaron anticipated. There are also many similarities. Like Aaron, Christ ministered in sacred things (Heb 5:1), was made a priest by God Himself (Heb 5:4–10), was a true Mediator (1 Tim 2:5), was a part of humanity as the Second Adam as Aaron was a part of Israel, offered sacrifice to God, and on the basis of sacrifice offered intercession (Heb 7:25). There can be no question that the Aaronic priesthood not only was an ad interim dealing of God but that it was also designed to portray in type what Christ was as priest and what He did.

The consecration of the priests for the most part anticipates the priesthood of believers in the present age rather than the priesthood of Christ, but in the case of Aaron the typology seems to point to Christ. The induction into the priest’s office for Aaron began with washing with water (Lev 8:6). While it may not exhaust the meaning of the baptism of Christ, it is significant that His public ministry began with water baptism. Following the washing with water, Aaron was clothed with his priestly garments, which speak of the prerogatives and office of the priesthood of Christ. He was also anointed with oil, which has its antitype in the descent of the Holy Spirit on Christ after His baptism. In the case of Aaron (contra other priests), these aspects of induction into the priestly office preceded the sacrifice, even as they preceded the sacrifice of Christ. For other priests the sacrifice came first, as for believer priests in this age.

Feasts of Jehovah. The importance of the feasts of Jehovah in Israel’s religious life cannot be overestimated. These seven feasts as outlined in Leviticus 23 and given further treatment elsewhere were the backbone of the Levitical system. Most of them have a definite typical meaning in relation to Christology.

The Passover was the first and in some respects the most important feast. It was celebrated in the first month, and signified deliverance from the judgment which overtook the Egyptians. The lamb which was sacrificed clearly was a type of Christ. In the New Testament Christ is declared to fulfill the spiritual meaning of the Passover and those who come into the safety of His shed blood are called to a holy life (1 Cor 5:7; 1 Pet 1:19).

The second feast, the feast of unleavened bread, which immediately followed the Passover, speaks of Christ as the Bread of Life, the holy walk of the believer after redemption, and of communion with Christ. The absence of leaven typically represents the sinlessness of Christ and the believer’s fellowship in that holiness. The prohibition of work during the feast brings out that the holy walk of the believer like his redemption is not a result of human effort, but is a divine provision.

The feast of first fruits celebrated for Israel the new harvest in the land and their deliverance from Egypt. The typical truth is that of the resurrection of Christ: “But now is Christ risen from the dead, and become the first fruits of them that slept…. But every man after his own order: Christ the first fruits; afterward they that are Christ’s at his coming” (1 Cor 15:20, 23). The feast occurred on the “morrow after the sabbath” (Lev 23:11), i.e., on the first day of the week, even as Christ was raised on the first day of the week. Like the feast of first fruits, the resurrection of Christ anticipates the harvest which is to follow, the resurrection of the saints.

The feast of the wave loaves, coming exactly fifty days after the feast of first fruits, without question foreshadowed the day of Pentecost at which time the two loaves, typical of Gentiles and Israel, are united into one body, the church (Eph 2:14). It does not have special Christological significance, however, except as a result of the work of Christ. The feast of trumpets, likewise, speaking of the regathering of Israel to the land, does not refer specifically to Christ.

The feast of the day of atonement represents in large measure the work of Christ on the cross. The sacrifices and preparation of the high priest, of course, were not necessary for Christ, but the sacrifices and ceremonies for the people are foreshadowings of the work of Christ. The day of atonement centers on the work of the high priest, even as the work of salvation centers in Christ. The high priest properly prepared and clothed would perform the ceremonies required on behalf of the people. The sin offering of the goat was presented first, the goat killed, and the blood was brought into the holy of holies and sprinkled upon the mercy seat (Lev 16:15). Then the live goat was allowed to escape in the wilderness after the sins of the people of Israel were confessed with the hands of the high priest on the head of the goat. The whole transaction speaks of Christ as our substitute, dying and cleansing by shed blood, and putting away our sins from before God, as represented by the scapegoat. The blood of Christ opens the way into the holiest of all and the seat of the ark of the covenant, representing God’s holiness, becomes a mercy seat. This thought is clearly indicated in the New Testament (Rom 3:25; Heb 9:7–8, 23–28). Other aspects of the day of atonement speak also of the work of Christ. The goat of the sin offering was carried outside the camp and burned, even as Christ was sacrificed outside Jerusalem (Heb 13:11–13). In addition to the sin offering, a burnt offering was provided (Lev 16:24), speaking of the obedience and devotion of Christ in His death and constituting a ground for merit for the believer—justification. Most significant is the contrast between the Aaronic high priest entering the holy of holies once a year and the open access afforded every believer priest in this age to the very presence of God in heaven. The day of atonement provides, then, not only a temporary form of worship for Israel, but it is also a beautiful and suggestive type foreshadowing the wonders of the work of Christ on the cross.

The feast of tabernacles seems to have a double meaning. It referred to Israel’s deliverance from Egypt and constituted a memorial of this event. It was also prophetic of the future regathering of Israel and will be observed in the millennium (Zech 14:16–19). In contrast to the other feasts which speak of the finished work of Christ, this feast represents the unfinished work of Christ and the plan of God for the future regathering of dispersed Israel and their blessing in the land of Palestine. Present world events seem to be the beginning of this work of God to be completed after the return of Christ.

Cities of refuge. In the Mosaic law provision was made for the protection of those who innocently had taken the life of another. Six cities of refuge were established, three on either side of Jordan, and placed in the hands of the Levites (Num 35; Deut 19:1–13; Josh 20). If judged innocent of wilful murder, the party responsible could have deliverance from the avenger of blood as long as he remained in the city of refuge. It was provided that at the death of the high priest, he could return to his home, but not before. The cities of refuge are obviously a type of refuge in Christ. The sinner there finds refuge from judgment for sin and is made free by the death of the high priest. God is frequently spoken of as a refuge in the Old Testament (Ps 46:1; 142:5; Isa 4:6) and also in the New Testament (Rom 8:33–34; Heb 6:18–19). While God has always been the refuge of His saints, it was not until the death of the high priest, fulfilled in Christ, that complete freedom was provided.

Sabbath. As an institution in Israel, the Sabbath had a central place. It was a day of complete rest and was supplemented by other Sabbath days, and Sabbatic years. For the most part these observances were for Israel and stand in contrast rather than similarity to the Christian observance of the first day of the week. The typical significance of the Sabbath is, therefore, relatively minor.[3] The Sabbath uniformly is a symbol of rest. This is its first meaning as found in the rest of God after creation, and this was carried out for Israel. In the New Testament it is used as a type of the rest of faith of the Christian who has ceased from his own works and is resting in the work of Christ. In Hebrews 4:1–11, the principal passage in the New Testament on this theme, the contrast is plainly made between the day of rest of the Sabbath and the rest of faith in Christ: “There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his” (Heb 4:9–10).

Taken as a whole, it is proper to conclude that the typical ceremonies and institutions of the Old Testament have as their main theme the person and work of the Lord Jesus Christ. Thus, imbedded in the religious life of saints before Christ, are found the principal elements of the New Testament revelation concerning Christ. Beautiful as are the types they are exceeded by the antitype, and devout souls can long for that future complete revelation when we shall see Him face to face.

Dallas, Texas

Notes

1. Bibliotheca Sacra, 105:420, pp. 404-7.
2. Ibid., 105:419, pp. 287-88, 292–93.
3. For a complete discussion of the meaning of the Sabbath, cf. Lewis Sperry Chafer, Systematic Theology, IV, 100–113.

Series in Christology, Part 4: The Incarnation of the Son of God

By John F. Walvoord

II. Christological Typology (Continued)

Typical Things

It is an essential postulate of theism that creation reveals the Creator. In fact, the material world was evidently designed by God to illustrate spiritual things. Such elements as life and death, light and dark, the sun, moon, and stars—in a word both the macroscopic and the microscopic—speak of corresponding ideas in the spiritual world. It is not strange or unexpected that God should expressly appoint certain things to constitute illustrations of spiritual truths. Where God appoints a thing to reveal a truth, we have a type. The Old Testament is full of things which have a typical meaning. Often there is express Scriptural warrant for such interpretation, but there is a vast field which is left to the insight of the interpreter without mention in the New Testament. If the study is confined to the more obvious types two fields of typology stand out—the sacrifices of the Old Testament and the Tabernacle. Both were designed and revealed by God Himself and were unquestionably intended to be types and illustrations of spiritual truth. In addition to these, there are a few other outstanding typical things in the Old Testament such as the rod of Aaron, the brazen serpent, and the smitten rock.

The Old Testament sacrifices. The sacrifices of the Old Testament are clearly intended to be a typical foreshadowing of the sacrifice of Christ. Almost every aspect of the meaning of the death of Christ is anticipated. Central in the sacrifices is the feature of shed blood, looking forward to the shed blood of Christ. The explanation given in the Old Testament is that the blood was given and shed to make an atonement: “For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life” (Lev 17:11 A.R.V.). This central truth dominates the typology of the sacrifices.

Among the sacrifices, the offering of a lamb was most common. This was practiced even before the Mosaic law (cf. Gen 4:4; 22:7). At the institution of the Passover, the lamb was used by Israel for its observance. Under the Levitical ritual, a lamb was offered morning and evening as a sacrifice and two lambs were offered on the Sabbath. As a general rule the lamb was an acceptable sacrifice for most other offerings. Without exception the lamb was to be without blemish and its blood was shed. The New Testament makes plain that in all these sacrifices the lamb prefigured “the Lamb of God which taketh away the sin of the world” (John 1:29). The lamb speaks of the purity of Christ (1 Pet 1:19), of the gentleness and submission of Christ to the will of God (Acts 8:32; 1 Pet 2:21–23) and of substitution—bearing sin which was not His own. In Revelation, Christ is given repeatedly the title, the Lamb.

Other animals were, of course, used and sometimes prescribed. The ox or bullock was used frequently in the burnt offerings (Lev 1:5; Num 7:87, 88; 2 Sam 24:22; 2 Chron 5:6; 7:5). In the sin-offering the bullock is again specified as an acceptable offering (Lev 4:3, 14) especially for sins by priests or of the whole congregation. The sacrificed bullock typifies Christ as the one “obedient unto death” and bearing the burdens and sins of others. Another animal frequently used in sacrifices was the goat. Like the lamb it was used before the Mosaic law (Gen 15:9), was permitted for use in the Passover (Exod 12:5). It was used as a burnt offering (Lev 1:10), as a sin offering (Lev 4:24; Num 15:27), and as a peace offering (Num 7:17). A special case is the use of two goats on the day of atonement, one of which was killed and the other allowed to escape as a scapegoat (Lev 16:5–10). In all the instances the use of the goat seems to emphasize the thought of substitution. Even in common English the word goat has come to mean a scapegoat or one bearing blame for others. It anticipates that Christ would become the sin bearer for the sins of the whole world. The live goat of Leviticus 16 illustrates Christ bearing away our sins from before God—His present work as Advocate in contrast to His finished work on the cross. In every instance Christ takes the sinner’s place and fulfills in antitype all that was anticipated in the type. Christ is not only our sin-offering, but our burnt offering—whose righteous obedience is accepted as on our behalf—and as our peace offering, the one in whom and through whom we have peace.

The special offering of the red heifer has its own place in the sacrificial offerings. As described in Numbers 19, the ceremony of its sacrifice and the sprinkling of blood was designed as a means of cleansing from defilement, a clear instance being found in the purification of an unclean person (Num 19:17). The sacrifice speaks of Christ as cleansing the believer from the defilement of sin through His sacrifice.

Other sacrifices only enlarge the typical truth already mentioned. The turtle-dove or pigeon was the offering of the poor, and refers especially to the fact that Christ became poor that we might be rich (2 Cor 8:9). The pigeon was acceptable for burnt offerings (Lev 1:14), sin offerings (Lev 5:7), trespass offerings (Lev 5:7), and for various rites of cleansing (Lev 12:6, 8; 14:22, 30; 15:14, 29). The usual pattern was to offer one dove as a sin-offering and the other as a burnt offering. Of special interest is the fact that Mary, when offering for her cleansing according to commandment of Leviticus 12:6, 8, brought the offering of the poor (Luke 2:24). Two birds were also used in the ceremony of the cleansing of the leper (Lev 14:4–7) in which one bird is slain and the other dipped in blood and released, somewhat after the pattern of the two goats on the Day of Atonement. In this sacrifice we have again the two aspects of the work of Christ for sinners—His death and His present work.

Taken as a whole the sacrifices point to the one sacrifice of Christ as forever putting away sin. They make the death of Christ essential to God’s plan of salvation and speak of the most profound truths of Biblical revelation.

The Tabernacle. Of all typical things in the Old Testament, undoubtedly the Tabernacle was the most complete typical presentation of spiritual truth. It was expressly designed by God to provide not only a temporary place of worship for the children of Israel in their wanderings but also to prefigure the person and the work of Christ to an extent not provided by any other thing.

In view of the many excellent works on the structure and meaning of the Tabernacle, we need to offer here only a brief résumé of its more important aspects. The Tabernacle itself was surrounded by a linen fence, speaking of the righteousness of Christ and supported and displayed by wooden posts, the wood speaking of the humanity of Christ throughout the Tabernacle. The posts themselves rested on sockets of brass, typical of the righteousness of God, and were fastened together by fillets of silver, the metal of redemption. The fence as a whole shut out those outside both from entrance and from seeing within. It typifies the fact that Christ in His righteous life and sacrificial death excludes all from participation who do not come through the door.

The door of the fence was to the east. It was some thirty feet wide (twenty cubits) and hung on four pillars. The gate was made of white linen which was embroidered with blue, purple, and scarlet, four colors which seem to anticipate the four Gospels. Matthew is the Gospel of the King—purple, Mark of the Servant of Jehovah who came to be obedient unto death—scarlet, Luke the perfect man—white linen, and John, the Gospel of the Son of God come from heaven—blue. There seems to be a planned connection between the door of the court, the door of the Tabernacle, and the door of the Holy of Holies. Frank H. White has commented: “By comparing Ex. xxvi.31, 36, and xxvii.16, it will be seen that the ‘Gate of the Court’ was made of the same materials, with exactly the same arrangement of colours as the door of the Tabernacle and the Beautiful Vail, excepting that the latter had cherubic figures worked upon it. The entire dimensions were also the same. The Gate of the Court being twenty cubits by five, or one hundred cubits square, whilst the hangings for the door and the vail were both ten cubits by ten, making also a square of one hundred cubits. Do not these facts indicate that the same truth is prefigured in each instance? There was but one gate to the Court, one door to the Tabernacle, and one vail by which to enter the Holiest of All.”[1] The gate clearly refers to Christ as the door of salvation and worship. As Christ Himself said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).

Two items of furniture stood between the gate of the court and the Tabernacle itself. The first of these was the brazen altar. It was made of wood covered with brass, constructed in a square shape five cubits to each side and three cubits high. It was equipped with staves on each side for the purpose of carrying it and various pots and pans formed a part of the equipment. On this altar the priest offered the various sacrifices. In many respects it was the most used and most prominent item of the Tabernacle. Standing as it did between the gate and the Tabernacle it speaks of the death of Christ as the means of access to God. The brass represents the righteousness of God which required a sacrifice and the wood underneath signifies the humanity of Christ. The righteousness of God was revealed in the incarnate Son of God dying as a sacrifice. The altar was the meeting place of a righteous God and sinful man.

Near the brazen altar was the laver, also made of brass and containing water for the cleansing of the priest in his daily ministrations. The laver clearly speaks of the cleansing of the believer priest. The water used in the laver represents the cleansing provided by the Word of God (cf. Eph 5:26). Apparently there was a place for water at the foot of the laver as well as on the top. In this the priest washed his feet. The central fact taught by the laver is that the priest must have clean hands and feet, representing spiritual purity in service and walk, in order to fulfill the functions of a priest at the altar. Its relation to Christology is stated in Ephesians 5:25–26, “Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word.” The laver, then, anticipates the present work of Christ in the cleansing of the believer by the applied Word of God.

The Tabernacle itself provides a pleroma of typical revelation afforded in no other single thing in the Old Testament. The Tabernacle was constructed in the shape of a parallellogram ten cubits wide and thirty cubits long with the entrance on the narrow side which faced east. It was constructed of wood boards ten cubits long and one and one-half cubits wide set on end in sockets of silver, two to each board. Transverse bars of wood held them together. All the wood of the Tabernacle was covered with gold and was therefore completely hidden from view. The combination of wood and gold speak here as elsewhere of the hypostatic union—the human and divine combined in one person—but viewed from the standpoint of the divine. All is glory in the Tabernacle. The sockets of silver upon which the boards rested refer again to redemption in Christ as providing the basis for all the truth typified in the Tabernacle.

The Tabernacle had four coverings. The outside which was visible was of badger skins (Exod 26:14). These were apparently dark in color, and not particularly attractive, giving no hint of the glories within. This signified that to human sight the Christ was to be ordinary in appearance at least before the cross and, in the words of Isaiah, was to fulfill the prediction, “He hath no form nor comeliness; and when we see him, there is no beauty that we should desire him” (Isa 53:2 A.R.V.; cf. Phil 2:7). Underneath the badger skins was the second layer of covering made of ram skins dyed red. Here was a covering made from a ram which was classified as a clean animal (contra badger). The rams were killed to provide the covering, and everything in the Tabernacle was under the skins of the sacrificed rams. The red color brings out the thought of shed blood specifically. As rams were used in the consecration of priests, it signifies that the blood of Christ has made us holy—in a word, accomplished our sanctification. The believer’s sanctification like the holiness of Christ Himself is often hid from the world by our present humiliation, i.e., the badger skins. The sanctification of the believer is nevertheless a present reality in the sense that all true believers are here and now set apart as holy to God through the sacrifice of Christ.

The third layer of covering was made of curtains of goats’ hair of sufficient dimensions (Exod 26:7–13) to cover the top and also the sides of the Tabernacle. While the dimensions of the two outer coverings are not given, it is clear that the goats’ hair covered everything. No explanation is given of the use of this material, but here again we have reference to an animal of sacrifice, the goat, which is used typically to emphasize substitution. The believer-priest as he ministered in the Tabernacle was completely covered by that which a substitute provided.

The fourth layer invisible from the outside but which could be seen in the Tabernacle from the inside was made of fine linen with cherubims embroidered in blue, purple, and scarlet, speaking of angelic presence and ministry, but more specifically of the glory of Christ which is seen by angels. As the priest looked up, he was in a figure looking into heaven itself. The colors speak of the various perfections of Christ as indicated in the description of the gate of the court. The inner layer of linen curtains may have hung down also on the inner side of the Tabernacle.[2] Whether the linen or the gold boards appeared, everything spoke of Christ in the Tabernacle.

The door of the Tabernacle, mentioned before, was embroidered in blue, purple, and scarlet, and made of fine linen, suspended by gold hooks from five pillars of gold-covered wood. Like the inner veil of similar construction which separated the holy place from the holy of holies, the doors speak of Christ as the door to the presence and fellowship of God. In Hebrews 10:20, it is revealed that the veil represents the flesh of Christ—His humanity in its display of the holiness of God. The veil was rent as the body of Christ was rent, and the way is now open to every believer into the holiest of all.

In the holy place were three significant items of furniture: the golden lampstand, the table of showbread, and the altar of incense. The golden lampstand as described in Exodus 25:31–40 was made of pure beaten gold with seven individual lamps burning olive oil. The exact specifications given by God were followed. In its material it spoke of Christ in His divine perfections, represented by pure gold. The fact that the gold was beaten typifies His sufferings even as the Son of God. The number seven has reference to the perfection of all the attributes of Christ. The point of central significance in the lampstand, however, is the fact that it gave light only when supplied with pure olive oil, representing the ministry of the Holy Spirit. The Tabernacle, being without windows, was dependent upon the light of the lampstand to reveal the glories within and to permit the priestly functions to be conducted. In type this represents the indispensable ministry of the Holy Spirit in making Christ known. The light required the constant attention of the priests, speaking of human agency in making known the revelation.

The table of showbread stood on the north side of the room opposite the lampstand on the south. It is described in Exodus 25:23–30 as a small table of two cubits long and one cubit wide, a cubit and a half high, made of wood covered with gold. The table in itself representing Christ in His incarnate state—human and divine as typified by wood and gold—was designed to present the work of Christ for Israel. On the table each week the twelve pieces of unleavened bread were placed, identical in size, and made fragrant by frankincense. Each piece represented a tribe of Israel. The weekly renewal spoke of God’s constant provision for them. The bread being unleavened typified the purity of Christ to which Israel was also called. The bread was made of fine wheat flour, ground and sifted, and baked in fire, signifying the sufferings of Christ. Frankincense represented the attractiveness of Christ. On each Sabbath, the priests ate the showbread, anticipating the fact that Christ is the believer’s food.

The altar of incense was placed just before the veil before the holy of holies. Like the table of showbread it was made of wood, covered with gold, smaller in area but higher—one cubit square and two cubits high. On it the priests were to burn the prescribed incense morning and evening. The instructions concerning its construction and use are precise (Exod 30:1–10, 34–38). The incense itself was composed of stacte, onycha, galbanum, and frankincense, each of which apparently had typical meaning. The incense was to be burned by taking a coal off the brazen altar and bringing it to the altar of incense. This meant that the priest had to offer the sacrifice first and come for cleansing to the laver, typifying the fact that true worship requires cleansing by blood and water beforehand. Once a year the altar of incense was cleansed by blood (Exod 30:10).

Without doubt the holy of holies was the most sacred part of the Tabernacle. In it were the ark of the testimony in which were placed the tables of the law, Aaron’s rod that budded, and the golden pot of manna (Exod 25:10–22; Heb 9:3–5). The ark itself was an imposing article of furniture protected by the most solemn instructions for preservation of its holiness. It was a chest two cubits and a half in length, a cubit and a half in breadth, and a cubit and a half in height.

Made of wood, it was overlaid with gold, and provided with staves for carrying. On top of the ark of the covenant and serving as a lid was the mercy seat, which was made of a pure slab of gold the same size as the top of the Ark. At the two ends of the mercy seat, cherubims were made of beaten gold with wings stretched over the mercy seat. It was in this sacred spot that God promised Israel He would meet Moses and the high priest. Yearly on the day of atonement the holy of holies was sanctified by the sprinkled blood of the sacrifice. The holy law of God contained in the tables of the law and representing God’s righteousness was made into a mercy seat where the sinner could meet God through the shed blood. The priest coming into the holy of holies typified Christ entering into heaven itself to become the Mediator between God and man. The whole scene in the holy of holies was designed to represent a sinner coming into the presence of a righteous God. Israel was represented by the priest, even as the Christian is represented by Christ Himself. Through Christ every believer has access into the holiest of all—the very presence of God.

Taken as a whole, the Tabernacle speaks of Christ in every part. In it is prefigured the person, sacrifice, intercession, and provision of the Savior for those who trust Him. It is the Gospel in illustration and undoubtedly is more rich in its meaning to the believer of this dispensation than to the Old Testament saint who only dimly understood all the typical representation. The Tabernacle remains an almost exhaustless source of illustration of spiritual things relating to the Son of God.

Other typical things. Among other typical articles in the Old Testament, mention should be made of Aaron’s rod that budded, representing as it does the resurrection of Christ which is not given much space in the Old Testament. The background of the significance of this article is found in Numbers 16, where it is recorded that the children of Israel rebelled against the authority and leadership of Moses and Aaron. This was followed by two judgments, the first in which the earth opened and swallowed up the leaders of the revolt and the second consisting in a plague which destroyed the people who accused Moses and Aaron of killing the leaders of the insurrection (Num 16:42). God then ordered a test to show that Moses and Aaron were chosen of Him (Num 17). Twelve rods, one for each tribe, were laid up in the holy of holies overnight. In the morning the rod of Aaron budded, bloomed and yielded almonds. This signified God’s approval of Aaron, and the rod was placed in the ark of testimony as a reminder (Heb 9:4). The rod of Aaron became by this background a significant type of the resurrection of Christ. Though dead and without life, the rod had come to life and borne fruit. In bearing the testimony of its new life, it authorized the priesthood of Aaron. So Christ in His resurrection not only manifested life but authenticated His person and His work. As Christianity alone has a truly, resurrected Savior, so alone among the twelve rods the rod of Aaron was resurrected.

The brazen serpent of Numbers 21:5–9 bears the testimony of Christ Himself that it is an important type (John 3:14–16). As a result of rebellion of Israel against God and Moses, a plague of fiery serpents was sent among them which resulted in many dying. Upon confession of their sin, God provided for Israel a way of salvation from death. Moses was instructed to make a serpent of brass, set upon a pole, to which if the people bitten by the serpents would look they would be healed. Christ uses this as a striking illustration of His own death on the cross, revealing that just as the serpent lifted up brought life to Israel, so Christ lifted up would bring life to everyone who believed in Him.

The smitten rock of Exodus 17:5–7 constitutes the next type which will be discussed. As in many other instances in the Old Testament, the rock is typical of Christ. Express confirmation of this type is given in 1 Corinthians 10:4. Because of the need for water for Israel, Moses was commanded to smite the rock in Horeb. God promised that water would come out to satisfy their thirst. Moses obeyed and the water gushed forth. It represents the fact that Christ smitten and crucified provided the water of salvation which completely satisfies. As in the case of Israel, so the believer in Christ after the cross receives this gift of God though unworthy and the supply is given freely and abundantly to all who will partake. The water itself speaks of the fullness of ministry of the Holy Spirit which is made possible by the death of Christ. Of interest is the fact that when Moses struck the rock twice in Numbers 20:11 instead of speaking to it, a later incident than that in Exodus, he is severely punished by God for disobedience and unbelief. The rock once smitten need not be smitten again. The death of Christ need not be repeated for abundant life-giving water.

Noah’s ark has represented to the people of God of all ages the work of God in delivering His own from judgment. That the ark of Noah has typical significance can hardly be questioned. It is frequently mentioned in the New Testament in various connections (Matt 24:37–38; Luke 17:26–27; Heb 11:7; 1 Pet 3:20; 2 Pet 2:5). Its historic setting in the deliverance of Noah and his family from the flood which engulfed the world is fraught with much meaning. In general, the ark represents the deliverance of the people of God from the judgment which overtakes the world—an illustration of the truth stated by Peter, “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (2 Pet 2:9). The ark was constructed by divine commandment and is a product of divine, not human, wisdom. Like the cross of Christ, the ark was foolishness to Noah’s generation. The ark had only one door and those passing through it were made safe, just as those who come through Christ the door enter into salvation and safety. The ark was constructed with only one window and that apparently in the top or roof of the ark. Those in the ark could only look up, speaking spiritually of faith and dependence upon God. The ark also represented the fact that safety is for those who enter into it. There was perfect safety inside, but no amount of human effort could have saved one outside the ark. Of interest also is the fact that the Hebrew word for pitch כפר (Gen 6:14) is translated atonement elsewhere in the Old Testament and 100 times appears with this or similar meaning—merciful, forgive, reconciliation, purged, cleansed, etc. As Noah and his family were covered by the ark from the judgment of God, so the sinner is protected from judgment for sin if he avail himself of the atonement provided.

In the New Testament application is made of the historic use of the ark with various spiritual meanings. The suddenness of coming judgment is illustrated by the fact that the rain came the very day Noah entered into the ark (Matt 24:38; Luke 17:27). The ark was a monument also of the faith of Noah—”By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by which he condemned the world, and became heir of the righteousness which is by faith” (Heb 11:7). The relatively few who are saved is referred to in 1 Peter 3:20, in spite of the longsuffering of God in waiting: “Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” The salvation provided in this instance—salvation by water—is not a proof of baptismal regeneration, as the water never touched Noah or his family. Rather it is an illustration of the fact that the very judgment which condemned and destroyed the world was an act by which Noah was separated from the sins of his generation. As it prefigures the death of Christ, it speaks of the fact that not only are believers redeemed from the guilt of sin but also separated from the present power of sin.

Both from the Old Testament historic setting and the New Testament use of the incident, it is clear that in Noah’s ark and its use we have an illustration of the principles of God’s dealing with the world and with the believer. The deliverance of Noah will have a large-scale repetition in the deliverance of the church before the time of tribulation which will overtake the world and also the preservation of some who believe in that tribulation time. Exceedingly precious to the believer in times of apostasy and approaching judgment is the promise of God that He will deliver.

The field of typical things in the Old Testament is, of course, almost exhaustless. It is not possible here to include them all, but the principal types as presented will serve at least to illustrate this rich area of revelation which has been so greatly neglected in traditional theological treatment of the person and work of Christ. The study is its own apologetic for giving attention to this important subject.

Dallas, Texas

Notes

1. Christ in the Tabernacle (London: S. W. Partridge & Co., 1910), Twelfth Edition, pp. 78-79.
2. “John D. Davis, A Dictionary of the Bible (New York: George H. Doran Company, 1927), Fourth Revised Edition, s.v. Tabernacle, p. 754.

Series in Christology, Part 3: The Incarnation of the Son of God

By John F. Walvoord

II. Christological Typology

Latent in the Scriptures of the Old Testament is a rich treasury of Christological truth in the form of Biblical types. Typology has always suffered certain disabilities and unbelief which other branches of theological instruction have been spared. For this reason and others it has been largely neglected, and that unjustly, in theological discussion. As Patrick Fairbairn states in opening his classic work on the subject, “The Typology of Scripture has been one of the most neglected departments of theological science. It has never altogether escaped from the region of doubt and uncertainty; and some still regard it as a field incapable, from its very nature, of being satisfactorily explored, or cultivated so as to yield any sure and appreciable results.”[1]

The difficulty has been that typology by its nature is more subject to personal opinion of the interpreter than ordinary exegesis. It is often confused with allegorical interpretation and is not as subject to the corroborating teachings of other Scripture. Typology is primarily concerned with application of an historical fact as an illustration of a spiritual truth. As Webster puts it, a type is “a figure or representation of something to come.”[2] It is therefore prophetic by its character, and we may expect a considerable contribution from it to the doctrine of Christ. A study of Christological typology includes about fifty important types of Christ—about one half of the recognized total in the entire field of typology.[3]

In the New Testament two Greek words are used to express the thought of a type: τύπος and ὑπόδειγμα. As Dr. Lewis Sperry Chafer has stated: “Τύπος means an imprint which may serve as a mold or pattern, and that which is typical in the Old Testament is a mold or pattern of that which is antitypical in the New Testament. The root τύπος is translated by five English words (‘ensample,’ 1 Cor 10:11; Phil 3:17; 1 Thess 1:7; 2 Thess 3:9; 1 Pet 5:3; ‘example,’ 1 Tim 4:12; Heb 8:5; ‘figure,’ Acts 7:43; Rom 5:14; ‘pattern,’ Titus 2:7; ‘print of the nails,’ John 20:25). Δεῖγμα means a ‘specimen’ or ‘example,’ and when combined with ὑπό indicates that which is shown plainly under the eyes of men. ῾Υπόδειγμα is translated by two English words (‘example,’ John 13:15; Heb 4:11; 8:5; James 5:10; and ‘pattern,’ Heb 9:23).”[4] Typology as a branch of Biblical revelation is well established in the Scriptures themselves as evidenced by the frequent use made of it in the New Testament. The problem to be considered here is not the larger discussion of typology as a whole, but its contribution to Christology.

As many writers have pointed out, typology is concerned with (1) typical persons; (2) typical events; (3) typical things; (4) typical institutions; and (5) typical ceremonies.[5] It is manifestly impossible to gather into a brief discussion the wealth of revelation afforded in the types which concern Christ in the Old Testament, but rather than omit this important contribution, an attempt will be made to summarize the important types and their prophetic light.

Typical Persons

Aaron. The Scriptures, particularly Hebrews, give a firm basis for believing that Aaron is a true type of Christ. As a priest, Aaron was appointed to his sacred office (Heb 5:4) as was Christ to His priesthood (Heb 5:5–6). Aaron was appointed to minister in the earthly sphere as Christ was appointed to the heavenly (Heb 8:1–5). Aaron administered the old Mosaic covenant while Christ ministered the new covenant (Heb 8:6). Aaron was appointed to offer sacrifices daily while Christ offered Himself once for all (Heb 7:27). The Aaronic type reveals Christ in His true humanity and in His priestly work. As Aaron remained a part of Israel even as he served as mediator, so Christ remains genuinely human, on earth knowing weakness, certain limitations, suffering, and struggle, as did Aaron, and even in heaven continues in His true humanity. While Hebrews brings out the contrasts between Aaron and Christ, there is obviously a typical foreshadowing of Christ in the Aaronic priesthood in the person of Aaron. The intercession of Aaron is a picture of the intercession of Christ.

Abel. In this type we have Christ presented as the true Shepherd who made an acceptable bloody sacrifice to God in obedience to the command of God. As Abel was slain by Cain, representing the world, so Christ was slain. As Abel’s offering was accepted by God, so Christ in His offering is accepted. The fact that Abel’s offering was accepted because offered by faith (Heb 11:4) does not take away its essential character. It was because Abel believed that revelation concerning sacrifices that he offered his lamb in contrast to Cain’s bloodless offering. He is therefore a type of Christ in life as Shepherd, in his offering, and in his death.

Adam. One of the important types recognized by Scripture is that of Adam. Adam is the head of the old creation as Christ is the head of the new creation. This is plainly inferred in Romans 5:14, “Yet death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come” (R.S.V.). Both Adam and Christ entered the world through a special act of God. Both entered the world sinless; both acted on behalf of those whom God considered in them representatively. The sin of Adam is contrasted to the act of obedience of Christ. The Scripture discussion of the subject leaves no room for doubt on the main elements of this type (Rom 5:12–21). The very terms first Adam and last Adam and similar expressions are applied respectively to Adam and Christ (1 Cor 15:45–47). Adam as the husband of Eve is also a type as the bridegroom in relation to the church as the bride.

Benjamin. In the contrast of the two names of Benjamin there was foreshadowed the two aspects of the Person of Christ—His sufferings and the glory to follow. With her dying breath, Rachel named her new-born son, Ben-oni, meaning, son of sorrow. Jacob called him, however, Benjamin, meaning, son of my right hand. As Ben-oni, Christ was the son of sorrow to his mother (Luke 2:35) and the one who knew suffering as the man of sorrows and death. As Benjamin, Christ is “the son of my right hand” to God the Father, victorious in the battle with sin as Benjamin was victorious as the warrior tribe. While the type is without express New Testament authority, it seems a clear prophetic picture of Christ.

David. The historic and prophetic connection between David and Christ is commonly recognized, but the typical significance of David is often overlooked. David is a type of Christ as the one who is first shepherd, then king. David experienced the call of God, rejection by his brethren, was in constant danger of his life because he was anointed king, and during the years of his rejection took a Gentile wife, typical of the church. Later he ruled over Israel in complete power and sovereignty. It is not difficult to see the typical significance of these events, as well as many minor incidents in his life as foreshadowings of Christ.

Isaac. In the New Testament Isaac is used as a type of the church, which is composed of the spiritual children of Abraham (Gal 4:28) and as a type of the new nature which is born of the Spirit in contrast to the old nature typified by Ishmael (Gal 4:29). It is interesting to note that Isaac is taken to be a type of two distinct things in two successive verses of the New Testament.

More prominent in the person of Isaac are typical truths relating to Christ which are not mentioned in the New Testament. Isaac was a type of Christ in many particulars. The births of Isaac and of Christ were genuinely miraculous. Both are involved in the promised deliverance first announced to Eve. Their births were anticipated and involved in the promises of God long before fulfillment. Both are the beloved of their fathers and both are declared to be only-begotten (John 3:16; Heb 11:17) although Ishmael was born before Isaac and all believers in Christ call God their Father. In Genesis twenty-two in the sacrifice of Isaac on Moriah we have a foreshadowing of the death of Christ which is too clear a picture to gainsay. In the type, Isaac is saved at the last moment and a substitute is provided. In the antitype, just as truly offered by the Father, there could be no substitute. Truly, Isaac lived because Christ died. In the beautiful story of Genesis twenty-four the securing of the bride for Isaac is again a prophetic picture, in type, of the Holy Spirit securing a bride for Christ, and complete in all its details.6 The entire life of Isaac affords a more complete typical picture of the Person and work of Christ than any previous character in Scripture.[7]

Joseph. While the New Testament nowhere authorizes the interpretation that Joseph is a type of Christ, the numerous factors of his life which point to this conclusion indicate in fact that Joseph is the most complete type of Christ in the Old Testament. Both Joseph and Christ were born by special intervention of God (Gen 30:22–24; Luke 1:35). Both were objects of special love by their fathers (Gen 37:3; Matt 3:17; John 3:35); both were hated by brethren (Gen 37:4; John 15:24–25); both were rejected as rulers over their brethren (Gen 37:8; Matt 21:37–39; John 15:24–25); both were robbed of their robes (Gen 37:23; Matt 27:35); both were conspired against and placed in the pit of death (Gen 37:18, 24; Matt 26:3–4; 27:35–37 ); both were sold for silver (Gen 37:28; Matt 26:14–15); both became servants (Gen 39:4; Phil 2:7); both were condemned though innocent (Gen 39:11–20; Isa 53:9; Matt 27:19, 24). As Joseph is a type of Christ in humiliation, so is he also in exaltation. Both were raised from humiliation to glory by the power of God. Even Pharoah saw in Joseph one in whom was the Spirit of God (Gen 41:38), and Christ is manifested in resurrection power as the very Son of God. Both during the time of exaltation but continued rejection by brethren take a Gentile bride and were a blessing to Gentiles (Gen 41:1–45; Acts 15:14; Rom 11:11–12; Eph 5:25–32). After the time of Gentile blessing begins to wane, both were received finally by their brethren and recognized as a savior and deliverer (Gen 45:1–15; Rom 11:1–26). Both exalt their brethren to places of honor and safety (Gen 45:16–18; Isa 65:17–25). It is an unmistakable evidence of the providence of God that Joseph should have been guided through such unusual experiences which were not only tokens of God’s care over him but profound truths typical of the Person and work of Christ.

Joshua. Attention is directed to Joshua first on account of his name, which means, Jehovah saves. It is the Old Testament equivalent of the Greek name Jesus. As a type of Christ, Joshua is significant first because he is the successor of Moses just as Christ succeeded Moses and the law (John 1:17; Rom 8:2–4; Heb 7:18–19; Gal 3:23–25). Joshua like Christ won a victory where Moses had failed (Rom 8:3–4). In the time of conflict and defeat both Joshua and Christ interceded for their own (Josh 7:5–9; Luke 22:32; 1 John 2:1). The portions of Israel were allotted by Joshua even as Christ gives gifts and rewards to His own (Josh 13ff). While not a prominent type of Christ, it adds its own truth to the whole.

Kinsman-Redeemer. Throughout the Old Testament there is constant reference to the גאל or kinsman-redeemer. It is evident that these instances are typical foreshadowings of Christ as our Redeemer. The general law of redemption in the Old Testament is clear. The redeemer had to be a kinsman, one related to the person or inheritance to be redeemed (Lev 25:48–49; Ruth 3:12–13; Heb 2:14–15). Christ fulfilled this by becoming man and by having the sins of the worlid imputed to Him. The Old Testament redeemer had to be able to redeem even as Christ in the New Testament (Ruth 4:4–6; John 10:11, 18; 1 Pet 1:18). The redemption is accomplished by the payment of the price (Lev 25:27; Rom 3:24–26; 1 Pet 1:18–19; Gal 3:13). Latent in the entire Old Testament order of redemption is the prophetic picture of Christ who would come to redeem through the sacrifice of Himself. The consummation of His redemption yet awaits the saints both in earth and in heaven.

Melchizedek. The brief account given of the meeting of Abraham and Melchizedek in Genesis fourteen provides the background for this type of Christ. In the account Melchizedek as king of Salem brings forth bread and wine as the priest of the most high God and blesses Abram after his return from the conquest of the kings. The Scriptures record that Abram gave to Melchizedek tithes of all. Later in Psalm 110:4, it is predicted that Christ should be a priest forever after the order of Melchizedek. These two passages are the occasion for the discussion in Hebrews 5–7 in which Christ is declared a priest according to the prophecy of the Psalm. Combining the various elements presented in these passages, it becomes clear upon Scriptural warrant that Melchizedek is a type of Christ. His name is significant. As Dr. Isaac Brubacher has written: “The name Melchisedek is a composite word derived from two Hebrew words, מלך meaning, king; and צדיק meaning, righteous. The two words combined with יוד of possession form מלכי־צדק which means, my king is righteous. The narrative further tells us that he was king of Salem. The word Salem is derived from the Hebrew word שׁלם which means, peace.”[8] Hence in Melchizedek we have a type of Christ as the righteous King-Priest, who is king of Salem—meaning, king of peace. As one who brings forth bread and wine some have suggested that the type refers particularly to the resurrected Christ. In the New Testament Melchizedek is interpreted as proving the eternity of the priesthood of Christ and its superiority to the Levitical priesthood, based on the argument that Levi paid tithes to Melchizedek through Abraham his forefather (cf. Heb 5:6, 10; 6:20; 7:17, 21 ).

Moses. As one of the great prophets and leaders of the Old Testament, it is not surprising that Moses should also be a type of Christ. Moses predicted to the children of Israel on the basis of the revelation given to him by Jehovah that a prophet would come like unto himself to whom they should give ear (Deut 18:15–19). The typology of Moses is, however, based primarily on the evident significance of events in his life foreshadowing the coming of Christ. Like Christ, Moses as a child was in danger of death, being born in a period during which Israel was under oppression. By sovereign choice of God, both were chosen to be saviors and deliverers (Exod 3:7–10; Acts 7:25). Both are rejected by their brethren (Exod 2:11–15; John 1:11; Acts 7:23–28; 18:5–6). Both during the period of rejection minister to Gentiles and secure a Gentile bride, typical of the church (Exod 2:16; 2 Cor 11:2; Eph 5:25–32). Moses after the period of separation is concluded returned to deliver Israel even as Christ is predicted to return to deliver Israel. Both are received by Israel at their second comings (Exod 4:19–31; Rom 11:24–26; Acts 15:14–17). Like Christ Moses is prophet (Num 34:1, 2; John 12:29; Matt 13:57; 21:11; Acts 3:22–23); priest as advocate (Exod 32:31–35; 1 John 2:1–2) and intercessor (Exod 17:1–6; Heb 7:25); and king or ruler (Deut 33:4, 5; John 1:49). Like Christ, Moses had to die before the children of Israel could enter the land, typical of a Christian’s possessions. As in the lives of Isaac and Joseph, we find in Moses an outstanding illustration of typical truth valuable for its foreshadowing of the life and ministry of Christ.

Nazarite. While Christ Himself was not a Nazarite in the strict sense of the term, He nevertheless fulfilled the spiritual significance of the Old Testament regulations governing Nazarites. A Nazarite was required, in the commandment recorded in Numbers six, to abstain from wine and unclean food, not to cut the hair or beard, and not to touch dead bodies. The underlying thought was total separation to God and holy use. Abstention from wine seems to represent abstaining from natural joys in order to have spiritual joy (Ps 97:12; Hab 3:18; Phil 3:1, 3; 4:4). Long hair identified the Nazarite but was to the world a token of reproach (1 Cor 11:14), and symbolizes willingness to suffer because of identification with the Lord. Abstention from unclean and dead things was necessary to be holy to the Lord. Christ beautifully fulfills this type in every spiritual sense (Heb 7:26).

Taken as a whole the typology of persons in the Old Testament manifests that it is Christ-centered, having its main purpose in foreshadowing the Person and work of Christ. It is a rich field for devotional study and one that unfortunately has been greatly neglected.

Typical Events

The field of typical events is too inclusive to be embraced in a brief study, but as a complement to other aspects of Christological typology, illustrations can at least be drawn from the abundance of incidents in the Old Testament. The major typical events from the fall of Adam to the entrance of Israel into the land will be considered.

Clothing of Adam and Eve. In the midst of the ruin of sin and the judgment which followed the fall of Adam and Eve, the Scriptures record a gracious thing which God did for fallen humanity. In Genesis 3:21 (A.R.V.) it is written: “And Jehovah God made for Adam and for his wife coats of skins, and clothed them.” It was, of course, a supply of a physical need for clothing which God recognized, but it seems evident that the meaning is deeper than this. God was representing to them the fact that He would supply that which would cover the nakedness of sin and provide a righteous covering through the death of Christ, a thought which is given frequent utterance in Scripture (Job 29:14; Ps 132:9; Isa 61:10; 64:6; Rom 3:22; Rev 19:8).

Preservation in the Ark. Another dramatic event in the early history of the race is the preservation of Noah and his family in the ark. The ark itself is a significant type, to be considered as a typical thing, but the event of preservation is freighted with meaning. In the midst of almost universal judgment, God singled out the righteous and preserved them. It represents in general God’s deliverance of the righteous from judgment. In particular it foreshadows the future preservation of the saints in the period of great tribulation before the second coming of Christ. It may also be applied to the true church which will be caught up to be with Christ before this final period begins and will return to the earth after the judgment is completed. The principle of deliverance of the righteous is referred to by Peter in his warnings of judgment on the wicked. God “saved Noah” while “bringing in the flood upon the world of the ungodly” (2 Pet 2:5). God also “delivered just Lot” from Sodom (2 Pet 2:7), though the city was destroyed. Peter concludes: “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (2 Pet 2:9). Paul expresses the same confidence, even though like Peter he was facing imminent martyrdom (2 Tim 4:18). The principle is illustrated in the ark that God preserves His own through His judgments upon the wicked. While it is in the large a work of the Trinity, it is clear that it is based upon the work of Christ in His sacrifice, intercession, and second coming.

Deliverance from Egypt. The entire picture of Israel being delivered out of Egypt and brought through the wilderness experiences into the promised land is a major field of typology and one which illustrates the work of Christ in salvation. The major elements of the deliverance, the plagues, the institution of the Passover, and the salvation of Israel at the Red Sea all speak of Christ. The plagues represent the judgment upon the wicked world and in type speak of the future deliverance of Israel in the great tribulation. The Passover is an eloquent type of the death of Christ as the believer’s only place of safety from the judgment and death which overtakes the world. At the Red Sea Israel is delivered through the same waters which destroyed the Egyptians, a type of the death of Christ in its power to deliver from the world. The wilderness experiences with the manna from heaven (Exod 16:4), speaking of Christ as the bread of life, the water out of the rock (Exod 17:6), speaking of Christ smitten that we might have life, and many of the other incidents speak of the work of Christ for His own.

Entrance into the Land. The crossing of the Jordan River and the subsequent conquest of Canaan has always been recognized as typical truth, though the interpretations have often been confused. Canaan is not a type of heaven, but is instead the believer’s present sphere of conflict and possession in Christ. It is obtained by crossing the Jordan with its piled up waters which speak of the death of Christ as the means for victory and enjoyment of our possessions in Christ. The Angel of Jehovah, which is Christ, went before the Israelites and it was through His power that they achieved the conquest. The experiences of Joshua have their parallel in Ephesians in the New Testament. We possess our possessions by faith in Christ, by crucifixion with Christ, and by the mighty power of God.

Dallas, Texas

Notes

1. The Typology of Scripture (New York: Funk & Wagnalls Co., 1900), I, 1.
2. Webster’s New International Dictionary of the English Language (Second Edition), s.v. type.
3. L. S. Chafer, Systematic Theology (Dallas: Dallas Seminary Press, 1947), I, xxx.
4. Ibid., I, xxx-xxxi.
5. Cf. L. S. Chafer, loc. cit.
6. Cf. the beautiful exposition of this by George E. Guille, Isaac and Rebekah (Chicago: The Bible Institute Colportage Assn., 1914), 31 pp.
7. For a simple summary of Isaac as a type of Christ cf. Scofield Reference Bible, notes, pp. 31, 33, 34.
8. Old Testament Types of Christ (unpublished dissertation, Dallas Theological Seminary, 1938), p. 85.

Series in Christology, Part 2: The Incarnation of the Son of God

By John F. Walvoord

[Author’s note: This article continues the study of the Son of God in His incarnate state as presented in Messianic prophecy.]

Prophecies concerning the Life of Christ

A remarkable foreview of the life of Christ is afforded in many Messianic prophecies which portray the character of His life. His important public ministry was to be preceded by a messenger, “Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, will suddenly come to his temple; and the messenger of the covenant, whom ye desire, behold, he cometh, saith Jehovah of hosts” (A.R.V., Mal 3:1). Previously Isaiah had spoken of the “voice of one that crieth, Prepare ye in the wilderness the way of Jehovah” (A.R.V., Isa 40:3). There can be no doubt that the reference in both cases is to John the Baptist (cf. Matt 3:3; 11:10; Mark 1:2; Luke 7:27), and all the Gospels record the fulfillment of these prophecies.

The coming Messiah was in His life to fulfill the offices of prophet, priest, and king. Moses had predicted the coming of such a prophet (Deut 18:15–18). and the New Testament points specifically to its fulfillment in Christ (John 1:21; 4:29; 5:46; 6:14; 8:28; 14:24; Acts 3:20–23). The priesthood of Christ was anticipated in the whole priestly system given by revelation, first the patriarchal and later the Levitical orders. The prophecy given in 1 Samuel 2:35 can be fulfilled completely only by Christ, even if partially fulfilled by Samuel. The prediction of Psalm 110:4, quoted in Hebrews 5:6, and discussed at length in Hebrews, is clearly fulfilled in Christ. Zechariah combines the priestly and kingly offices in his prophecy, “He shall be a priest upon his throne” (Zech 6:13). The context indicates that the reference is to Christ.

The kingly office of Christ is the first to be mentioned in prophecy and the most prominent in Old Testament prediction. As early as the time of Abraham, God revealed that kings should be among Abraham’s descendants. The kingly line is narrowed to Judah’s descendants in Genesis 49:10. The hint of a particular king in Genesis 49:10 is made more definite in Numbers 24:17, where it is predicted, “I see him, but not now; I behold him, but not nigh: There shall come forth a star out of Jacob, And a sceptre shall rise out of Israel, and shall smite through the corners of Moab, and break down all the sons of tumult.” A major revelation is found in the foreview given David in the classic passage, 2 Samuel 7:12–16. Here it is revealed that David’s house will be perpetuated in the coming Messiah, that his throne, and kingdom will continue forever. Conservative scholarship is agreed that the fulfillment of these prophecies is found in Christ alone. This interpretation is, of course, confirmed by the New Testament (Luke 1:31–33), and the theme is continued throughout the rest of the Old Testament as well. In Psalm 2, Jehovah declares that He will set His Son on the throne in Zion. The dominion and rule of the King is foretold in Psalm 110. The prophecy of His rule on earth is integral in Messianic prediction (Isa 2:1–4; 4:1–6; 49:7; 52:15). In Isaiah 9:6, 7, it is explicit: “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever.” The passage gathers in one statement the predictions of the incarnation, the deity and eternity of the Messiah, the future government of peace on earth, the righteousness and justice of His kingdom, and the fact that the kingdom will fulfill the promises to David. The promises to David and the prediction of the earthly kingdom of the Messiah are one and the same. The entire eleventh chapter of Isaiah is a picture of the rule of the King.

Jeremiah repeats these same major aspects of the future kingship of the Messiah: “Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness” (A.R.V., Jer 23:5, 6). The prophecy is turned to its particular effect on Israel. Zechariah speaks of the king coming as the Savior and Deliverer of His people: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass” (A.R.V., Zech 9:9). Here we have Christ in His character as King in His first coming, in contrast to previous passages quoted which referred to the kingdom after the second advent. The Zechariah passage has its fulfillment in the New Testament (Matt 21:4–9; Mark 11:9, 10; Luke 19:37–38). The Old Testament foreview of Christ as King includes, then, both His first advent and the kingdom to follow the second advent.

That the Messiah was to be a Savior and Deliverer had been anticipated in many Old Testament passages beginning with the protevangelium of Genesis 3:15. Even Job, who lived before the day of written Scripture, knew of the hope of a coming Redeemer (Job 19:25). Almost all the passages which are Messianic speak of it. The classic passage predicting the saving work of Christ is, of course, Isaiah 53.

One of the important lines of prediction concerning the coming Messiah is embraced in the figure of Christ as a corner stone and foundation. The principal Old Testament passage is found in Isaiah 28:14–18. The numerous passages each contribute something to the total revelation (Gen 49:24; 1 Kgs 7:10–11; Ps 118:22; Isa 8:14; Zech 4:7. Cf. New Testament passages, Acts 4:11; Rom 9:33; 11:11; Eph 2:20; 1 Pet 2:6–8). The thought in these passages is that Christ will bring security to Israel.

Considerable attention is given in the Old Testament to the Messiah as the Servant of Jehovah. Important passages dealing with this line of truth are found in Isaiah 42:1–7; 49:1–7; 52:13–53:12. The New Testament alludes to these predictions in regard to the Messiah frequently (Matt 8:17; 12:17–21; Luke 22:37; John 12:38; Acts 3:13, 26; 4:27, 30; 8:32; Rom 10:13; 15:21; 1 Pet 2:22–24). The term Servant of Jehovah as found in the Old Testament sometimes has reference to Israel, sometimes to the obedient remnant of Israel, sometimes specifically to the Messiah, and in Isaiah 37:35 refers to David. The principal idea in these predictions is that of presenting Christ as the obedient servant, who through His sufferings and death redeems His people.

In connection with the prophecies of the coming Messianic kingdom, it is revealed that the Messiah will perform many great miracles. The testimony to this is not always related specifically to the Messiah, but is given as a description of the period. Hence in Isaiah 35:5–6, it is written, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert.” While the immediate context deals with the Messianic kingdom, it is at once a description of the credentials of the Messiah. Christ called attention to the significance of His miraculous works as a testimony to Himself (John 5:36).

Taken as a whole, the Old Testament provides a remarkable picture of the coming Messiah. He is to be preceded by a messenger, to be a Savior and Deliverer when He comes, to execute the offices of prophet, priest, and king, to be a corner stone and foundation, to fulfill the expectation of an obedient servant of Jehovah who would redeem His people, and one whose life should be filled with good and miraculous works. His works and teachings were to manifest the power of the Spirit of Jehovah (Isa 11:2–3).

Prophecies concerning the Death of Christ

The Old Testament foreview of the death of Christ is given principally in Psalm 22 and Isaiah 53, though many other passages contribute to the doctrine. Isaiah 53, presenting the suffering of the servant of Jehovah, gives most of the major idetails of the death of Christ. He is to be brutally beaten (Isa 52:14), “wounded for our transgressions” and “bruised for our iniquities” (Isa 53:5); His sufferings provide peace and healing (Isa 53:5). He is to be silent before His persecutors as a lamb led to the slaughter (Isa 53:7). His soul will be an offering for sin (Isa 53:10). He will die with the wicked, but will be buried with the rich (Isa 53:9). His sufferings arise not from His own sin, for “he had done no violence, neither was any deceit in his mouth” (A.R.V., Isa 53:9). To say the least, we have in Isaiah an accurate and detailed account of the sufferings and death of Christ together with a theological reason for His death—He was dying for the sins of others, as a satisfaction to God. Even a casual examination of the New Testament record reveals a fulfillment of all the details of this prophecy.

While on the cross, Christ Himself quoted from Psalm 22, thereby calling attention to the predictions afforded in this Psalm. The Messiah is to be forsaken of God (Ps 22:1), ridiculed and taunted (Ps 22:6–8); to suffer unspeakable agony (Ps 22:14–16); His bones were to be pulled out of joint (Ps 22:14); He was to suffer thirst (Ps 22:15); His hands and feet were to be pierced—an anticipation of His crucifixion (Ps 22:16); His garments were to be divided with the exception of His vesture, for which they would cast lots (Ps 22:18); He was to be brought into death (Ps 22:15). This Psalm accordingly presents a graphic picture of the sufferings of Christ on the cross fulfilled in every detail by the events recorded in the Gospels.

Many other scattered references to the death of Christ complete the picture of prophecy. He was to be betrayed by a friend (Ps 41:9), falsely accused (Ps 25:11), spit upon (Isa 50:6); His bones were not to be broken (Ps 34:20).

The New Testament records not only the fulfillment, but Christ Himself completed the picture of prophecy regarding His death. Again and again He predicts His coming crucifixion (Matt 12:38–42; 16:21; 17:22–23; 20:18–19; 26:31; Mark 8:31; 9:31; 10:32–34; Luke 9:22, 44; 19:31–33; John 12:32–33). There have been few events which have been given such a complete and detailed prophetic picture in the Scriptures. It is safe to say that the whole prophetic Word has as its central point the sufferings and death of Christ.

Prophecies concerning the Resurrection of Christ

While many passages in the Old Testament anticipate the resurrection of Christ, only a few are specific. Of these, the most important is Psalm 16:10, “For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to corruption” (A.R.V.). It is, of course, the fashion among some scholars to minimize and eliminate the Messianic element from Old Testament prophecy wherever possible. Oehler, for instance, finds no reference in Psalm 16:10.1 A. B. Davidson does not bother to discuss it in his work on Old Testament Prophecy. The New Testament makes clear, however, to all who accept the infallibility of the Scriptures that Psalm 16:10 is specifically a reference to Christ. Peter after quoting this passage in his sermon at Pentecost states plainly that the reference is not to David but to Christ (Acts 2:25–31). Paul in his sermon at Antioch in Pisidia expressed the same interpretation (Acts 13:34–37). We have here, then, an interpretation with the double attestation of the inspired teaching of Peter and Paul. While David died and saw corruption, Christ died and was raised again.

The resurrection of Christ is, of course, anticipated in every prophecy which pictures Christ as victorious over sin and the powers of evil. A few passages imply the resurrection. Psalm 22:22, where it is predicted of Christ, “I will declare thy name unto my brethren: In the midst of the assembly will I praise thee” (A.R.V.), is quoted in Hebrews 2:12. The context of both Psalm 22 and Hebrews 2:12 speaks of victory over death. Psalm 118:22–24 speaks of the stone which the builders rejected becoming the head of the corner. Again, the passage implies resurrection after rejection. Isaiah 53:10 seems also to imply the resurrection. After referring to the death of the Servant of Jehovah, the passage goes on, “He shall prolong his days, and the pleasure of Jehovah shall prosper in his hands” (A.R.V.). It is difficult to see how this passage could have any literal fulfillment after the death of Christ except by resurrection.

While the testimony of the Old Testament is, with the exception of Psalm 16:10, somewhat indirect, the New Testament repeatedly predicts the resurrection of Christ. These passages spoken by Christ Himself demonstrate the completeness of the prophetic preparation (Matt 12:38–40; 16:21; 17:9, 23; 20:19; Matt 26:32; 27:63; Mark 8:21; 9:9, 31; 10:24; 14:58; Luke 9:22; 18:33; John 2:19–21). The resurrection of Christ, like His sufferings and death, is in its fulfillment of prophecy a majestic unfolding of the sovereign purposes of God.

Prophecies concerning His Glory

The Old Testament abounds with references to the glory of God. Many of these are applicable to the Trinity, but others are predictions related to the Messiah. The great sweeps of Old Testament prophecy concerning the coming glorious kingdom in themselves are testimonies to the glory of the King. One of the central purposes of the millennial kingdom is the manifestation of the glory of God and the glory of the Son of God. Psalm 24, for instance, anticipates the coming of the King of glory, and the context indicates that it refers specifically to the Son of God. Psalm 72, which affords a general view of the coming kingdom, closes with a benediction, “And blessed be his glorious name for ever; And let the whole earth be filled with his glory” (A.R.V.). Isaiah predicts, “In that day shall the branch of Jehovah be beautiful and glorious” (A.R.V., Isa 4:2). The reference to the “branch” seems clearly a reference to Christ. Isaiah asks the question, “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength?” (A.R.V., Isa 63:1). The context makes the reference to the Messiah evident. Daniel gives a comprehensive picture: “And there was given him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (A.R.V., Dan 7:14).

These numerous references to the glory of the Messiah in contrast to His sufferings gave occasion to Peter’s mention of this problem: “The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the Spirit of Christ within them when predicting the sufferings of Christ and the subsequent glory” (R.S.V., 1 Pet 1:10). In other words, the Old Testament prophets themselves while recognizing the dual prophecies of suffering and glory of the Messiah were not able to harmonize this apparent contradiction. The testimony of the Old Testament is, therefore, abundantly clear on this aspect of Messianic prophecy.

The New Testament confirms this interpretation,. Christ at His ascension returned to glory. His glorious present session in heaven is mentioned often in Scripture (Mark 16:19; Luke 24:51; Heb 4:14; 9:24; 1 Pet 3:22). From this present glorious state He will return for the church (John 14:1–3; 1 Cor 15:51–52; 1 Thess 4:13–18). After the church is taken up to glory, the church will be judged by Christ (1 Cor 3:12–15; 9:16–27; 2 Cor 5:8–10; Rev 3:11). The glorious return of Christ follows (Matt 26:64; Luke 21:27; Acts 1:11). After the reign on earth the eternal state is ushered in (1 Cor 15:24–28). From the moment of the ascension, however, Christ is in His glorious estate and all His works and appearances are in keeping with His glory. The New Testament adds many of the details to the outline of prophecy, but the fact of His glory is as well attested by the Old Testament.

The incarnation of Christ is attended by all the important revelation of these Old Testament Messianic prophecies. The incarnation has in its essential character the fulfillment of the revealed plan of God. With the Old Testament background in view, the incarnation assumes its rightful place of central importance in the outworking of the sovereign plan of God.

Dallas, Texas

Notes

1. Theology of the Old Testament (New York: Funk & Wagnalls Co., 1892), pp. 150, 169, 559.

The Incarnation of the Son of God

By John F. Walvoord

[Author’s note: This article begins the study of the Son of God in the incarnate state with the consideration of the contribution of Messianic prophecy. Later articles will include a survey of the types of Christ in the Old Testament, the consideration of the incarnation itself, and a discussion of the person of the incarnate Son of God.]

Introduction

The incarnation of the Son of God is one of the important lines of revelation in both the Old and New Testaments. The whole plan of the ages has the incarnation as its central and most important aspect. The incarnation is at once the revelation of God, the revelation of man, and the revelation of salvation in the plan of God, the scope of the revelation being so vast that any major aspect of it becomes itself an extensive field of study.

The plan of consideration here for the most part waives the discussion of critical schools of interpretation in favor of a more simple, Biblical approach. The apologetic for the doctrines considered hangs on the doctrine of the inspiration and infallibility of the Scriptures. Others have dealt with these problems.[1] Assuming the Bible to be an accurate revelation in this field of doctrine as in others, the problem to be considered is the content and significance of Biblical teaching on the incarnation. As a background for the study of the incarnation itself, the field of Messianic prophecy and typology will first be investigated.

I. Messianic Prophecy

The Old Testament anticipations of the incarnation of the Son of God are commonly summed in the word Messiah. The English word is derived from the Greek Μεσσίας (Messias) which is a transliteration of the Aramaic form of the Hebrew משׁיח. The equivalent in the New Testament is Χριστός or Christ. In the Old Testament the adjective form of the Hebrew is used for priests (Lev 4:3, 5, 16; 6:22) and the noun form used for kings (Saul, 1 Sam 24:6, 10; David, 2 Sam 19:21; 23:1; Zedekiah, Lam 4:20). The term Messiah was used as a designation of the hope of the coming Savior and Deliverer by Daniel (cf. Dan 9:25, 26) and was used commonly by the Jews at the time of the incarnation to express this general idea (John 1:41; 4:25 ).

The field of Messianic prophecy is extensive, but certain features stand out. There are two principal types of Messianic prophecy. (1) Messianic prophecy was often general, i.e., in language only a Messiah could fulfill. An illustration of this is afforded in 1 Samuel 2:35, “I will raise me up a faithful priest, that shall do according to that which is in my heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever” (A.R.V.). The immediate fulfillment of the prophecy has Samuel in view, but the larger view anticipates the coming of the Messiah. (2) In many other passages the Messiah is identified by some specific term, and these can be called personal. In Isaiah 7:14, for instance, the Messiah is identified by the unusual term Immanuel, or God with us. The passage deals only and specifically with the Messiah. Both types of Messianic prophecy play an important part in the whole doctrine.

Messianic prophecy has its own peculiar characteristics which are shared only in part with other forms of prophetic revelation. (1) The language of Messianic prophecy is often purposely obscure. Only true believers in God who are taught by the Holy Spirit will be able to discern some passages as belonging to genuine Messianic prediction. It is necessary to have the entire content of the Scriptures in mind in interpreting such passages.

(2) Predictions regarding the Messiah are often given in figurative language. It does not necessarily follow that the meaning is uncertain, but the passages which are of this character require interpretation. When the Scripture speaks of “a shoot out of the stock of Jesse and a branch out of his roots” (Isa 11:1, A.R.V.), it clearly refers to the Messiah, but it is in figurative language.

(3) In Messianic prediction the future is often regarded as past or present. The great prophecies of Isaiah 53, for instance, are largely in the past tense. The Hebrew frequently uses the perfect for prophecy. As A. B. Davidson points out, “This usage is very common in the elevated language of the Prophets, whose faith and imagination so vividly project before them the event or scene which they predict that it appears already realized. It is part of the purpose of God, and therefore, to the clear eyes of the prophet, already as good as accomplished (prophetic perfect).”[2] The use of the perfect tense in the Old Testament signifies, then, that the event is certain of completion, not that it is past. Messianic prediction in the past tense is in fact an emphatic future.

(4) Messianic prediction like many other forms of prophecy is often seen horizontally rather than vertically. In other words, while the order of prophetic events is generally revealed in Scripture, prophecy does not necessarily include all the intermediate steps between the great events in view. The great mountain peaks of prophecy are revealed without consideration of the expanse of valleys between the peaks. Old Testament prophecy often leaps from the sufferings of Christ to His glory without consideration of the time which elapses between these aspects. It is not unusual for great periods of time to separate prophecies closely related. An illustration of this is afforded in the quotation by Christ of Isaiah 61:1–2 in Luke 4:18–19. The Isaiah passage links the first and second comings of Christ without any indication of an intervening period of time. Christ in His quotation includes the aspects relating to His first coming but stops abruptly without including the reference to “the day of vengeance of our God” which refers to the second coming. The interpretation of Messianic prophecy, accordingly, has its own peculiar problems which are, however, not insuperable, but which require careful consideration and an understanding of the spiritual truth involved.

The Messianic Line: His Lineage

A well-defined line of prediction is provided in the Old Testament predictions concerning the coming of the Savior. The line begins with Adam and Eve and is traced through a constantly narrowing focus until all the important factors are revealed. The coming Savior will be the seed of the woman (Gen 3:15); in the line of Seth (Gen 4:25); through Noah (Gen 6–9 ); a descendant of Abraham (Gen 12:1–3). Subsequent revelation traces the lineage through Isaac (Gen 17:19), Jacob (Gen 28:14), Judah (Gen 49:10), through Boaz, Obed, Jesse, and David (2 Sam 7:12–13). From here on appeal is necessary to the New Testament genealogies of Matthew 1:2–16 and Luke 3:23–38.

The story of the lineage of the coming Savior is on the one hand a demonstration of the sovereign purpose and certainty of God’s will. On the other hand, the corrupting work of Satan is everywhere present throughout the history oif the lineage of Christ. Satan begins corrupting the newly created race by leading Adam and Eve into temptation and the fall (Gen 3:6). To fallen Adam and Eve God gave the protevangelium, the first indication of His plan of giving His Son as the Savior. The seed of the woman would bruise the head of the serpent (Gen 3:15). Satan’s continued work is manifest in the murder of Abel and the corruption by that act of Cain (Gen 4:8). God raises up a new seed in the birth of Seth (Gen 4:25).

The corruption of the human race and with it the line of the Messiah continues until the time of Noah. Here in the destruction of all except Noah’s family God purifies the race and preserves the godly seed (Gen 6–9). The subsequent defection of the race soon follows and God begins again in the selection of Abraham (Gen 12:1–3) through whom His purpose in regard to the Messiah is continued. The book of Genesis traces the narrowing line through Abraham’s descendants Isaac (Gen 17:19), Jacob (Gen 28:14), and Judah (Gen 49:10). The continued Satanic opposition to the godly line is manifest in the delayed birth of Isaac, the disinterest of Esau and the selection of Jacob in his place, and in the immorality that corrupted Judah. In sovereign grace, God nevertheless declares, “The sceptre shall not depart from Judah…” (Gen 49:10). The prophecy of Jacob, while in language which is somewhat obscure, is nevertheless clear in its main import—the Messiah will come through Judah.

The story of Ruth and Boaz is another illustration of sovereign design in the lineage of the Messiah. With evident divine preparation, the line of David the King is linked with Judah. In few books of the Bible is the doctrine of providence illustrated more abundantly than in the book of Ruth.

The Old Testament picture of the lineage from David to Christ is by no means complete. This deficiency is more than met by the New Testament genealogies. Of particular interest are the dual lines of Joseph and Mary which connect with David. The genealogies are best explained by referring the genealogy of Matthew to Joseph and the genealogy of Luke to Mary. Thus interpreted, Joseph is seen to descend from David through Solomon and the line of the kings of Judah. Mary is found in the line from David through David’s son Nathan. This detail is a striking fulfillment of Old Testament prophecy. To David God had promised both the continuance of his seed and his throne forever (2 Sam 7:12–16). To Solomon, David’s son, God promised that his throne and kingdom would continue forever, but the record is silent in the prediction concerning Solomon’s seed. This is given further light in the apostasy of the kings of Judah. Jehoiakim, king of Judah, is solemnly cursed because of his sin and the Scriptures declare: “He shall have none to sit upon the throne of David; and his dead body shall be cast out in the day to the heat, and in the night to the frost. And I will punish him and his seed and his servants for their iniquity…” (Jer 36:30–31). Coniah, his son (also known as Jehoiachin and Jeconiah), was carried off captive when Jerusalem fell and the line of the kings of Judah ends in him (cf. Jer 22:30). The problem is immediately apparent: How can God fulfill His promise to Davild if this line is cut off? The answer is that the kingly line of the Messiah is preserved through Nathan rather than through Solomon and his descendants. Hence, in the New Testament the legal right to the throne of David is passed through Solomon and Jehoiakim to Joseph and to Joseph’s legal son Christ. The physical seed, however, is passed through Nathan and Mary to Christ. Thus the promises to both David and Solomon are literally fulfilled in and through Jesus Christ. It is at once a striking illustration of the accuracy of the prophetic Word, God anticipating the defection of the kings of Judah and their curse, and at the same time a confirmation of the virgin birth. If Jesus had been the physical son of Joseph, He would have been disqualified by the curse upon Jehoiakim.

The records of Scripture provide, then, an accurate and indisputable record of the qualifications of Christ as the inheritor of the promises to David. All conservative scholars are agreed that Christ fulfills the anticipation of these prophecies, and even unbelieving Jews anticipate that the coming Messiah will fulfill these prophecies. The genealogies of the Jews were, of course, destroyed in the destruction of Jerusalem in 70 A.D. The New Testament records are the only ones extant which provide authentic genealogies to identify the Messiah.

Prophecies of the Birth of Christ

The prophecies in regard to the birth of Jesus Christ are among the more transparent of the Old Testament predictions. The prophecies regarding the lineage of the predicted Savior in themselves anticipated His birth. The place of His birth was plainly revealed in Micah 5:2, and the passage is so clear that it was commonly known that Bethlehem was destined to be the birthplace of the Messiah. The scribes and the chief priests quickly informed Herod of this fact when the Magi came for direction to the King of the Jews.

Other aspects of the birth of Christ are also revealed in the Old Testament. Isaiah prophesied that His birth would be a sign: “Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isa 7:14). The unwarranted attack of liberal theologians on this passage is in itself a confession of its important contribution. Here both the human aspect of the incarnation, conception and birth, and the divine are clearly revealed—”Immanuel” or God with us.

The date of birth of the coming Messiah seems also to be revealed within certain limits. According to Genesis 49:10, the Messiah was to come before the destruction of the Jewish government. This would seem to be identified with the destruction of Jerusalem at 70 A.D. and the complete end of all Jewish rule in Palestine for many centuries. The prophecies of Daniel 9:25 that sixty-nine weeks of seven years each would elapse before the Messiah should be cut off have been shown to culminate in the death of Christ. While the interpretation of the Daniel passage has occasioned much dispute, it is agreed by most scholars that a literal interpretation would bring us to the approximate time of the lifetime of Jesus Christ. While this revelation in the Old Testament apparently was not realized by the scholars before Christ, it is significant that the revelation was given and the fulfillment has been literal. There was in any case a widespread expectation among the generation in which Christ was born that the Messiah would come soon.

The prophecies of the Old Testament, then, outline with precision the main elements involved in His birth: the place, time, lineage, and supernatural character of His conception and birth.

Prophecies concerning the Person of Christ

In the nature of the Old Testament predictions, certain conclusions can be drawn relative to the Person of Christ.

In a word, there is an entirely adequate testimony concerning both His humanity and His deity. The revelation is not with the same clarity or force as the presentation in the New Testament, but it is nevertheless clear in its main elements.

The humanity of the coming Savior is involved in practically all the Messianic passages. From Genesis 3:15, where the Messiah is described as the seed of the woman, to the predictions of the later Old Testament prophets, the Messiah is declared to be human. The testimony concerning His lineage, His connection with Israel, His predicted birth in Bethlehem, and His title as a son leave no room to doubt the intention of the revelation of His humanity. It was the uniform expectation of the Jews that the coming Deliverer would be a man, born of a Jewish mother.

The remarkable aspect of the predictions, however, is the recurring testimony to His deity. According to Isaiah 7:14, He was to be born of a virgin. The clear intent is to state that He was to be supernaturally conceived without a human father. He is declared in the same passage to be worthy of the title, “Immanuel”—God with us. In Isaiah 9:6–7, the chilid born and the son given is described as “Mighty God, Everlasting Father, Prince of Peace.” The predictions of His birth, in Micah 5:2, go on to describe the child to be born as one “whose goings forth are from of old, from everlasting.” The expression is the strongest possible statement of His eternal existence before His birth. The combined testimony of these passages as well as many others leave no doubt that the Messiah when He came was to be both God and man in one person.

Dallas, Texas

Notes

1. The work of B. B. warfield, Christology and Criticism (New York: Oxford University Press, 1929), in particular the first chapter on The Divine Messiah in the Old Testament, is an able résumé of the problems involved in higher criticism as bearing on Christology.
2. An Introductory Hebrew Grammar (Edinburgh: T. & T. Clark, 1930), pp. 156-157.

Titles of the Jews

1. Serpents and Vipers 

Matthew 23:33
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

2. Deniers of the Father 

John 8:19
Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.

1 John 2:22
Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

3. Cursed fig tree 

Mark 11:12-25
And on the morrow, when they were come from Bethany, he was hungry: 13 and seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. 14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.
15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16 and would not suffer that any man should carry any vessel through the temple. 17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. 18 And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. 19 And when even was come, he went out of the city.
20 And in the morning, as they passed by, they saw the fig tree dried up from the roots. 21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. 22 And Jesus answering saith unto them, Have faith in God. 23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. 24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

4. Deniers of the Son 

John 5:43-47
I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive. 44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? 45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me: for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words?

1 John 2:22
Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

5. Antichrists 

2 John 2:22
Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

6. Liars 

John 10:22
Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

7. Children of the devil 

John 8:44
Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

8. Murderers, persecutors of prophets 

Mt 23:37
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Acts 7:52
Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

9. Synagogue of Satan 

Revelation 2:9, 3:9
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

Revelation 3:9
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

10. Murderers of Jesus 

1 Thessalonians 2:14-16
For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

11. Bear responsibility for murder of Christ 

Mt 27:25
Then answered all the people, and said, His blood be on us, and on our children.

12. Persecutors of Christians 

1 Thessalonians 2:14-16
For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

13. Do not please God 

1 Thessalonians 2:14-16
For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

14. Contrary to man 

1 Thessalonians 2:14-16
For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

15. Lay burdens on men 

Matthew 23:4
For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.

16. Forbid salvation of Gentiles 

1 Thes 2:14-16
For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

17. Filled up with their sins always 

1 Thes 2:14-16
For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

18. Worshipers of Molech 

Amos 5:26
But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.

Acts 7:43
Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

19. Their star of Molech 

Amos 5: 26
But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.

Acts 7:43
Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

20. Unruly 

Titus 1:10-11
For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

21.Vain talkers 

Titus 1:10-11
For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

22. Deceivers 

Titus 1:10-11
For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

23. Subversive 

Titus 1:10-11
For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

24. Operate for dirty money 

Titus 1:10-11
For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

25. Their mouths must be stopped

Titus 1:10-11
For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

26. Tell fables that oppose the Truth

Titus 1:14
 not giving heed to Jewish fables, and commandments of men, that turn from the truth.

27. Houses left desolate

Matthew 23:37
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

28. Blind to scripture 

2 Corinthians 11:13-16
For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. 16 I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

29. Blind guides 

Matthew 23:16-17
Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?

30.Wrath to the Uttermost 

1 Thessalonians 2:14-16
For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

31. Spiritual Sodom, Egypt 

Rev 11:8
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

Is 19:3-10
And the spirit of Egypt shall fail in the midst thereof;
and I will destroy the counsel thereof:
and they shall seek to the idols, and to the charmers,
and to them that have familiar spirits, and to the wizards.
4 And the Egyptians will I give over into the hand of a cruel lord;
and a fierce king shall rule over them,
saith the Lord, the Lord of hosts.
5 And the waters shall fail from the sea,
and the river shall be wasted and dried up.
6 And they shall turn the rivers far away;
and the brooks of defence shall be emptied and dried up:
the reeds and flags shall wither.
7 The paper reeds by the brooks, by the mouth of the brooks,
and every thing sown by the brooks, shall wither,
be driven away, and be no more.
8 The fishers also shall mourn,
and all they that cast angle into the brooks shall lament,
and they that spread nets upon the waters shall languish.
9 Moreover they that work in fine flax,
and they that weave networks, shall be confounded.
10 And they shall be broken in the purposes thereof,
all that make sluices and ponds for fish.

Deut 28:60
Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee.

32. Stiff neck and uncircumcised in Heart  

Acts 7:51
Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

33. Rejects the salvation of Christ 

Acts 13:46
Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

34. Wise fools 

Romans 1:22
Professing themselves to be wise, they became fools,

* * *

True Israel is the Church 

Rom 8:27-28
And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

Gal 6:16
And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.