43. The Illustrative Typical Element
The Illustrative Typical Element
Chapter 42
Biblical events are at once actual and typical; as historic occurrences they have an immediate and obvious value; as ethical events they may have at the same time an ultimate and obscure suggestion, or may have a prophetic significance as a forecast of things to come. While it is never safe to deduce a doctrine from an event or transaction, whenever any doctrine is elsewhere explicitly taught, it is safe to find both confirmation and illustration in the event. This rule prevents running typology into excess. When our British forefathers of the Elizabethan age were about to act upon the stage a historic age or epoch they used first to represent in dumb show a scenic representation of the chief personages of the period in a pageant. We may imagine our great Divine Teacher as affording us such a spectacle, and the various personages of the Sacred narrative, defiling before us in a figurative procession, each meant to convey some wholesome encouragement or warning by showing us how good and evil respectively appear when seen in a true light with their sure, ultimate results. All history thus becomes to us a succession and procession, not of events merely, but of divine lessons in truth and duty, not one needless or useless or out of place. In Numbers 19:1-10 we have an ordinance concerning the Red Heifer. In Hebrews 9:13 is the solitary reference to it in the New Testament, and it is noticeable how, not the blood but the “ashes of the heifer, sprinkling the unclean sanctifieth to the purifying of the flesh.” We are therefore to look in the use made of the ashes, for the special typical lesson intended. The color of the heifer—“red”—hints the red earth which gave to Adam his name, and the scarlet hue of guilt and of the blood that atones for sin. Every rite connected with the heifer—slain without the camp, and defiling all who had contact with it, etc., all point to a peculiar identification with the corruption of sin. But the main point is the fact that the entire ashes were used to make a lye, five times called a “water of separation” kept especially for sprinkling those who by contact with death and decay had been defiled.
We pass by many interesting points to notice the time when this ordinance was instituted—not at Sinai, but as though an afterthought, first coming before us after the sentence of exclusion from Canaan—with the long sojourn before the people. In a desert the system of Levitical sacrifices would demand more victims than could be found. But one heifer’s ashes would suffice for a lye for a long period, and it is said that only six were burnt up to the destruction of the second Temple. The most illumining view is that this Red Heifer typified the permanent effects of our Lord’s sacrifice; the “water of separation” hinting how the ordinance of the Lord’s Supper, for example, perpetually commemorates and applies the one finished work of Atonement, “cleansing the conscience from dead works to serve the living and true God.” Whereas in every other sacrifice there must be each time the blood was sprinkled, a new victim, in this case the ashes of the one victim might be used for thousands of those who required cleansing.
We are more than safe when the Word itself authorizes a typical interpretation of an event.
Take as an example the narrative of the Lifting up of the Brazen Serpent, in Numbers 21:6-9, as interpreted by John 3:14-16; John 12:32.
Looking at this event in its declared symbolic import, we find many most suggestive correspondences and contrasts. It is a pictorial exhibition of Salvation from Sin by Faith in God’s Approved Sacrifice and Substitute. There is, therefore, a threefold symbolism: of Sin, Sacrifice, and Salvation.
1. Of sin, as venomous, permeative, destructive—a moral virus introduced into man’s very constitution by that old serpent, the Devil—spreading from part to part, burning in the very blood, growing worse and worse and ending in death both physical and spiritual. The sting of a serpent has an immediate effect on the blood, the fountain of life—then the nerves, both sensor and motor, rapidly reaching the brain, the great nucleus of nerve force.
2. Of Sacrifice. The brazen serpent reminds of Him who was made sin for us, though He knew no sin, as the brazen image was like the serpent but without its sting or venom. The fact that the serpent was coiled about the cross piece of a banner staff, is also remarkable, for if so, a cross was before the eyes that looked and lived. And again let us observe that in both cases the efficacy of the means used depended upon the divine will and plan. It was Infinite Love and Grace that sent the Son to be the Savior of the world and connected salvation with the look of Faith.
3. Of Salvation. The Power of God was immediate and complete in its work. Whosoever looked, lived, without regard to the stage of the disease or any other state of the bitten one. The invitation was universal, the condition single and simple, the deliverance instantaneous.
Faith is beautifully hinted in the look which brought healing—something too simple for definition and needing none—faith that led to implicit obedience, submission without reasoning as to the mode of cure or waiting to understand its philosophy—faith that abandoned all self-help, and took a proffered gift of life. In the Bodleian Library, Oxford, is a picture illustrating a valuable manuscript. A cross occupies the center, dividing two groups. On the left are serpents, on the right none. Moses is seen, and back of him, one who with arms crossed is looking at the serpent on the cross—healed. On the other side are four representative figures: One, kneeling before the cross, but looking not at the brazen serpent, but at Moses, as though depending on his priestly intervention; another, lying on his back, a serpent at his ear, even in extremity still harkening to evil suggestion; a third, binding up another’s wounds as if expecting some immunity through good works; a fourth fighting off the serpents as if depending on fleshly energy. The picture is too true to life; for alas, how many, instead of simply trusting in God’s dear Son, are looking to man’s help, resorting to self-help, or still surrendering to the Devil.
Inferior scenes often supply singularly beautiful illustrations of spiritual truth, for example the narrative in 2 Kings 8:4-5, of providence and prayer. The woman whose son Elisha had restored to life, after she had been absent in the land of the Philistines seven years because of famine, appeals to the King for her house and land. Just at that very hour the King, talking with Gehazi, had asked him to tell him of this greatest miracle of Elisha; and, while he was reciting this story, in came the woman herself, and Gehazi had the confirmation on the spot of the strange and incredible story he had told the King. What an illustration of the manner in which the Hearer of Prayer can make use of exact coincidences to demonstrate the efficiency of prayer. An instructive illustration of the Energy of the flesh as opposed to the Power of the Spirit is found in 2 Kings 2:15-18.
Some who had seen the miraculous crossing of the Jordan by Elijah, but not the rapture into Heaven, urged Elisha to authorize a thorough search for Elijah’s body, as though the Spirit of the Lord would lift him up from earth only to cast him down, wounded and helpless, upon some height or into some ravine! With the physical strength of fifty men they propose to supplement the work of the Almighty. Of course the prophet refuses to sanction a procedure so vain and irreverent. They urge him, until as from sheer wearisomeness with their carnal importunity he withdraws opposition, leaving them to search for ten days in vain; and then he reminds them that from the first he had foretold the futility of their effort. In 2 Kings 5, the narrative of Naaman’s healing from leprosy is an unparalleled illustration of salvation, especially in the following points:
1. The universality of sin and need. Naaman, despite his rank and deeds was a leper, needing cleansing.
2. The insignificance of God’s instruments—a little nameless maid who waited on Naaman’s wife.
3. The unpurchasable character of Grace. Cure not to be bought nor rewarded with even princely gifts.
4. The impartiality of a true messenger. No homage paid to the artificial distinctions of human caste.
5. The efficacy of divine ordinances. The waters having no inherent healing power but being God’s appointed means.
6. The simplicity of Salvation. No great thing demanded but only an act of simple obedience.
7. The completeness of conditions. No cure until the sevenfold dipping in the Jordan was accomplished.
8. The certainty and immediateness of blessing. The cure instantly followed the absolute compliance. The visit of the Queen of Sheba to Solomon (1 Kings 5) seems to be a forecast of the believer’s experimental knowledge of Christ as Savior and Lord; and there are so many suggestions of resemblance that some have construed it as another biblical “allegory.” Note some of these very instructive hints:
1. She was drawn to Solomon by hearing of him, especially “concerning the name of Jehovah.”
2. She came herself to prove him with hard questions which none others could answer.
3. She brought with her a tribute of homage and of worship.
4. She saw for herself and found all reports but confirmed and surpassed.
5. She pronounced those especially happy who were honored with his presence.
6. She found all her secrets unveiled and the questions of her heart revealed.
7. He gave her all her desire and “royal bounty” beside.
John 13:10-14. He that is washed needeth not save to wash his feet, but is clean every whit. Ye also ought to wash one another’s feet.
Here beside the primary lessons of humility and service is taught a more hidden or less obvious lesson that, when once regenerated, there is no need of repeating that experience; and henceforth we need only to regulate our daily walk. One who comes from a bath is clean, save as by the way, his feet have taken the dust of the road, a simple laving of the feet restores the cleanness of the whole person. So, after cleansing from guilt in the blood, and reception of the new nature by the Spirit, our only further need is that from day today the washing of water by the word shall keep our walk scriptural and spiritual. We are to watch our daily life as disciples, and apply the teachings of the Word and the example of Christ to the correction of errors of thought, word and deed. And by the same Scripture teaching are we to wash one another’s feet, rebuking error and evil, and helping to make the walk of fellow disciples faithful and obedient. In Galatians 4:21-31, the historical narrative of Hagar and Ishmael is presented as having a deeper allegorical meaning than the mere surface reveals. This Hagar is Mount Sinai, which gendereth to bondage. Sarah represents grace, and Isaac, her son, the liberty of faith. Hagar represents law, and Ishmael, her son, represents the bondage which unbelief engenders. The territory in which both for a time sought to live together is the believer’s own experience. But the two are incompatible and irreconcilable. Faith and unbelief, liberty and slavery, love and fear, hope and despair, cannot abide together. And God says to every child of His, “Cast out the bondwoman and her son, for there can be no common inheritance for the son of the bondwoman and the son of the free woman. Give your heart wholly to the dominion of grace and faith.” The same lesson is taught in Hebrews, in that other parable of Sinai and Sion. Leave the mount that quakes and burns, with its blackness and darkness and tempest and trumpet and awful voice of law; and live on Mt. Sion, the place of the King’s palace, with its holy memories, experiences and prospects. There you look back to Calvary’s cross, up to heaven’s daily blessing, and forward to the far but near horizon of the blessed Hope. Faith reconciles, faith saves not only from Hell but from the inward Slough of Despond and the torments of fear. Faith makes real the encampment of God’s holy angels about the believer and the fellowship of all redeemed souls in heaven and earth. Faith makes you conscious and confident of your heavenly citizenship, and your interest in atoning blood, which calls not for vengeance but for mercy.