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The Hidden Christ Volume 1: Types and Shadows in the Old Testament
The Hidden Christ Volume 1: Types and Shadows in the Old Testament
The Hidden Christ Volume 1: Types and Shadows in the Old Testament
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The Hidden Christ Volume 1: Types and Shadows in the Old Testament

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CHAPTER ONE: CHRIST CONCEALED

CHAPTER TWO: ADAM AND EVE

CHAPTER THREE: THE SACRIFICE OF ISAAC

CHAPTER FOUR: THE PASSOVER AND THE FEAST OF UNLEAVENED BREAD

CHAPTER FIVE: THE SWEET SAVOUR OFFERINGS

CHAPTER SIX: THE SIN OFFERINGS

CHAPTER SEVEN: THE WAVESHEAF AND AARON’S ROD

CHAPTER EIGHT: THE ORDER OF MELCHIZIDEK

CHAPTER NINE: DESERT STREAMS AND MANNA

CHAPTER TEN: MOSES THE DELIVERER

CHAPTER ELEVEN: THE SAVIOUR OF THE WORLD

CHAPTER TWELVE: THE HIGH PRIEST – GARMENTS FOR GLORY

CHAPTER THIRTEEN: THE CONSECRATION OF THE PRIEST

CHAPTER FOURTEEN: THE HOLY LINEN COAT

CHAPTER FIFTEEN: THE MITRE

CHAPTER SIXTEEN:  THE ROBE OF THE EPHOD

CHAPTER SEVENTEEN: THE EPHOD

CHAPTER EIGHTEEN: THE BREASTPLATE

CHAPTER NINETEEN: THE URIM AND THE THUMMIN

LanguageEnglish
PublisherHayes Press
Release dateMar 28, 2017
ISBN9781386652120
The Hidden Christ Volume 1: Types and Shadows in the Old Testament

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    The Hidden Christ Volume 1 - Hayes Press

    CHAPTER ONE: CHRIST CONCEALED (LEN SHATTOCK)

    WHATSOEVER THINGS WERE written aforetime were written for our learning (Romans 15:4). These words declare the Holy Spirit’s emphasis upon the value and the age-abiding relevance of the Old Testament writings. They do not allow anyone to relegate them to a level of antiquarian interest only. For through them God has laid the foundations of truth. Moreover, the final seal of authoritative assessment has been placed upon them by the Lord Jesus in His declaration These are they which bear witness of Me (John 5:39).

    To discern that Christ is the sum and the substance of Old Testament revelation is to find the conviction of the divine origin of its thirty-nine books. These were written over a period spanning about sixteen hundred years and by persons of widely differing circumstances, yet their message is unified in their combined witness to the Person of the Messiah. This is a most important concept of the nature of Scripture. Even though in its thought and expression there can be detected the mark of the individuality of the men who were used in its writing, undeniably behind their authorship was the great Author. Behind their thinking was the master Mind and behind their compulsion to convey the divine message was the infallible inspiration of the Holy Spirit (2 Peter 1:21).

    It is also necessary to observe that, while it is true that these holy men of old often wrote out of their own consciousness of contemporary circumstances and conditions, the New Testament confirms that they wrote more comprehensively than they knew (1 Peter 1:10-12). For example, the Psalms are dominantly expressions of experience. They are songs of joy, of sorrow and of spiritual aspiration. They contain words which reflect what actually happened in the lives of men like David and Asaph. The language of the psalmists frequently mirrors their personal suffering, but nonetheless, they were led to use words which more perfectly portray the experience of the One who during His earthly sojourn was a Man of sorrows and acquainted with grief. The enlightenment of the New Testament verifies this, for David’s words, The zeal of Thine house hath eaten Me up: and the reproaches of them that reproach Thee are fallen upon Me (Psalm 69:9) are shown to have primary application to the incarnate Christ (John 2:17; Romans 15:3).

    The clear testimony and powerful effect of the God-breathed Scriptures of the Old Testament are succinctly summarized by the apostle Paul’s reminder to Timothy that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus (2 Timothy 3:15). This wonderful blessing stems from the fact that the divine record is the unveiling of God’s redeeming purpose, and therefore its central subject is the Person of the Redeemer.

    It is not only in direct prophecy that the Christ is foretold, but He is also foreshadowed and seen in pictorial representation which can be traced indirectly in the very structure of Scripture and also discerned within the symbolism of the Old Testament. The Lord affirmed that allusions to Himself are found in the three divisions of ancient Scripture when to His own He said, all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms concerning Me (Luke 24:44).

    Superficial reading might overlook these significant patterns within the word of God, and fail to recognize instances in which these allusions to the Christ are hidden. For instance, it might be thought a mere accident of chance that the first time the word lamb is used in the Old Testament is when Isaac said to his father behold, the fire and the wood: but where is the lamb for the burnt offering? (Genesis 22:7). Its first occurrence in the New Testament is when the last of the prophets, John the Baptist, seeth Jesus coming unto him ... saith ‘Behold, the Lamb of God’ (John 1:29). These first instances must not be dismissed as unintentional, but recognized as part of the proof of the unity of the Bible and evidence of the perfection of divine thought. Isaac’s question Where is the lamb? reverberates throughout the Old Testament, and is echoed in every recorded demonstration of man’s dire and desperate need. The question and the cry of the Old Testament is answered by the proclamation of the New: it is heard in the Baptist’s declaration Behold the Lamb as he heralds the appearance of the One in whom all promise of the past is fulfilled and in whom all the divinely appointed sacrifices of the old economy find fullest meaning.

    We find the truth established in the New Testament that the Lord Jesus is represented by typical persons, typical things and typical offerings found within the history of the Old Testament. Because some have claimed to see types where they do not exist is no reason to avoid this approach to Bible study. It is justified by the Lord Himself by His reference to the brazen serpent in the wilderness (Numbers 21:8) as illustrating His own lifting up to die for our spiritual healing (John 3:14). The typical significance contained in the story of Jonah would have been lost to us but for His revelation that it embodies a parallel related to His own death and resurrection (Matthew 12:40).

    Likewise, by inspiration the apostle develops typical teaching related to Hagar the handmaid and to Sarah the freewoman (Genesis 16) by explaining that they respectively represent two covenants, one of law and one of grace (Galatians 4:21-26). He also brings a typical lesson from the history of Israel in the wilderness by telling us they drank of the spiritual Rock that followed them: and that Rock was Christ (1 Corinthians 10:4).

    The teaching of the Hebrews epistle is structured upon the typical character of the Mosaic writings. By defining the profound and significant contrasts between the old and the new economies, the epistle shows that that which within the old is prefigured, within the new finds expression in perfection. That which in the past found limited representation, in the new, accomplished reality in the Person of Christ. In understanding this, we need to give careful consideration to the descriptive terms which are used by the writer to the Hebrews. For example, the truth expressed in the words those who offer the gifts according to the law ... serve that which is a copy and shadow of the heavenly (Hebrews 8:4-5). Similarly, he refers to the law having a shadow of the good things to come: not the very image of the things (Hebrews 10:1). He also tells us that the tabernacle is a parable for the time now present (Hebrews 9:9). The words which arrest thought are: copy, shadow and parable. A copy is a delineation, a representation. Therefore, the fact that it features something other than itself implies that its quality is inferior to its original.

    A shadow is a likeness cast in flat outline. Consequently it is infinitely less in essence than its substance. The actual sight of its very image is necessary to discern its likeness depicted by the shadow. A parable is a lesson taught by placing things alongside each other for comparison. Related to spiritual truth, divine revelation is necessary for the understanding of its significance (see Matthew 13:10-17).

    It is therefore an unassailable truth that Christ is the key to the understanding of Scripture. In Him alone is the interpretation of its many and varied types, from the humble hyssop that springeth out of the wall (1 Kings 4:33) to the house ... builded for the LORD ... exceeding magnifical (1 Chronicles 22:5). In differing emphasis, their message is conveyed by many grades of offerings from birds to bullocks. Typical presentation involves persons and events spanning centuries of time.

    No exposition of the Messianic theme from Moses to Malachi, has matched that given by the risen Lord to two of His disciples as He walked with them on the road to Emmaus. Most who belong to the Saviour have wished that they too could have been there and listened to the Voice of the living Word unfolding the truth of the written Word as beginning from Moses and from all the prophets, He interpreted to them in all the Scriptures the things concerning Himself (Luke 24:27).

    The central message of the Old Testament becomes the amplified declaration of the New. The Christ prefigured in the past and predicted by the prophets, is present in the Gospels, proclaimed in the Acts of the Apostles, possessed in the richness of spiritual life defined in the epistles, and is preeminent in the glory previewed in the Revelation of Himself given to John in Patmos. The immutable counsels of God have determined this all-pervading proclamation. The Christ Himself has said I am the Alpha and the Omega (Revelation 1:8). Between the first and the last letters of the alphabet all that comprises utterance is contained. So also is the complete speech of divine revelation from beginning to end expressed in the Person of the eternal Son of God: in Him is the yea: wherefore also through Him is the Amen (2 Corinthians 1:20).

    CHAPTER TWO: ADAM AND EVE (BRIAN JOHNSTON)

    REFERENCES TO ADAM and Eve by the Lord in His public ministry confirm that the early accounts of the book of Genesis are to be taken as historical narrative. Adam was therefore literally the first man. Scripture reveals God’s overall plan for creation in terms of two men: the first man Adam also called the first man; and the last Adam or the Second Man (1 Corinthians 15:45,47). Adam is presented as the head of the first creation and Christ as the head of the new creation. In this way Adam can be seen as a striking type of Christ. He is, in fact, the only person declared explicitly in Scripture to be a type of Christ (figure, Greek: tupos, Romans 5:14). Different aspects of Adam as a type of Christ in the divine purpose are reviewed below.

    FIRST MAN OF EARTH; SECOND MAN OF HEAVEN

    In Genesis 2:7 we are plainly told that "the LORD God formed man of

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