Typology As a Way Forward in Bible Reading

I have previously posted about the fourfold sense of Scripture here and here. Among the spiritual senses, we find typology. Typology, as you may recall, is when we see events, items, and persons in the Old Testament as prefigurations of New Testament theology. It is distinguished from allegory as allegory is when we see parallels in events in the Old Testament not only of the New Testament but also of our own spiritual journey. Thus, an allegorical reading of Genesis 3, while not denying the real Fall of humanity, will say that this is the story of Everyman.

Typology, on other hand, sees a moment as a single flash of the greatness of the fulfillment of the promises in Christ and the Church — Melchizedek is a type of Christ; the flashing sword in Eden is a type of Mary; the crossing of the Red Sea is a type of Baptism, Jerusalem is a type of the heavenly city, and so forth. I have already posted on Noah’s Ark as a type of Mary.

This approach to Scripture is never meant to entirely supplant the literal or historical meaning, something even its most famous proponent, Origen, acknowledges. Yet it seeks to see with spiritual eyes a new, different layer of meaning. Since the purpose of Scripture is to reveal to us the things of God and empower us to lead godly lives, I see no difficulty in this way of reading Scripture.

Indeed, many see this way of reading the Bible as a way forward for western biblical interpretation. Sebastian Brock writes:

the typological approach to the Bible as found in the Syriac (and of course other) Fathers is essentially a fluid one, refusing to be contained by dogmatic statements on the one hand, or considerations of modern biblical scholarship and its findings on the other. Indeed, one wonders whether this approach does not offer the openings of a via tertia for twentieth-century western Christianity in its dilemma when faced with the liberal critical approach to the Bible that to many seems purely destructive, on the one side, and a distastefully fundamentalist approach on the other. (p. 188)*

Now, one may argue that there already exists middle ground between liberal criticism and fundamentalism, but the idea of typology as being part of that middle ground is not a bad idea. With typology, we are able to say, “Indeed, the points of the liberal’s modernist critique may be valid, and the doctrinal concerns of the fundamentalist are also worthy of consideration, and with typology I am able to honour both.”

Suddenly, Scripture is not limited to a single, literal meaning at every turn of the page. Through prayerful consideration and the reading of other spiritual books, the Holy Spirit can guide us to spiritual truths about ourselves and the Gospels that perhaps we would never have thought of if shackled to the liberal/fundamentalist approach.

Typology can be beautiful and can stir the thoughts of the reader, as we see in Brock on Ephrem the Syrian:

Ephrem’s highly allusive poetry, shifting almost relentlessly from one set of symbols to another, makes considerable demands on the reader who, above all, if he is to appreciate Ephrem to the full, must know his Bible as well as Ephrem did. Much of this typological exegesis will appear to modern readers as forced, or it may even be described as ‘wrong’, but I think it is misleading to speak of this kind of exegesis in absolute terms of ‘correct’ and ‘incorrect’. The very fact that quite often one finds side by side two pieces of typological exegesis which are logically incompatible when taken together, seems to be an indication that what is being offered was never meant to be the ‘correct exegesis’, such as modern biblical scholarship likes to impose, but possible models which are held up, and whose purpose is to make meaningful, and give insight into, some aspects of a mystery that cannot be fully explained. (185-186)

If we remind ourselves that our doctrine of the Trinity is smaller than the Trinity, that our Christology is a feeble attempt to encapsulate in words the wonders of God Incarnate, if we keep in mind the smallness of ourselves and our doctrines about God in the Face of God Himself, then typology and its difficulties make a certain sense — God is ultimately incomprehensible and a great mystery. Ought not His self-revelation to the world to be filled with wonder and beauty?

Now, most of us probably aren’t reading to do our own typologies, for it is a way of thinking that is foreign to us. Here are some places to begin:

Typology in Action

The Orthodox Study Bible. The NT of this study Bible has been out for a long time, and a couple of years ago they released the entire Bible, Septuagint and NT. Its footnotes provide us with a primarily typological reading of the OT, so it can stand alongside most Protestant study Bibles that give us the literal account and thus bring us deeper into the spiritual world of the Word.

The Ancient Christian Commentary on Scripture. This series of commentaries gathers together selections from the Fathers on the entirety of Scripture. A great many, though not all, patristic passages herein provide a typological understanding of the Scriptural passage at hand.

Ephrem the Syrian, referenced by Brock in the second passage above, has a number of works translated at the CCEL; there is also a volume in the Classics of Western Spirituality Series from Paulist Press and another of the Hymns on Paradise in the Popular Patristics Series from SVS Press. His hymns on the incarnation are especially beautiful, as I’ve noted on this blog before; he takes your mind in worship to places it has likely never gone before.

Gregory of Nyssa’s Life of Moses, mentioned here before, is worth a read, combining both the allegorical and typological readings of Scripture after giving the straight historical reading of the text. The same translation exists in the Classics of Western Spirituality series as well as in the HarperCollins Spiritual Classics; the latter has a less extensive introduction but is also cheaper.

Origen of Alexandria is the most famous of the exegetes who apply “spiritual” methods to Scripture. His Commentary on the Gospel of John provides an introduction to his method of reading Scripture. I’m still working on Origen, myself, so I do not know what else of his to recommend.

About Typology

Hall, Christopher A. Reading Scripture with the Church Fathers. This book deals with the Four Doctors of the Western and the Four Doctors of the Eastern Church and how they read Scripture, including space devoted to Origen and Diodore of Tarsus. Space is thus given to the more spiritual readings of Scripture that lead us to typological understandings. This is a popular level book, geared towards pastors and students.

de Lubac, Henri. Medieval Exegesis: The Fourfold Sense of Scripture. This monumental work, a product of the Ressourcement that began in the 1950s (not ’20s, sorry), taking up three volumes in English, will give you all you want to know about Patristic and western Mediaeval approaches to the reading and interpretation of Scripture. This is a work of scholarship, but the rewards are no doubt hefty for those who persevere to the end (I have yet to do so).

*S. Brock, “Mary in the Syriac Tradition,” in Mary’s Place in Christian Dialogue, ed. Alberic Stacpoole. Pp. 182-191.

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2 thoughts on “Typology As a Way Forward in Bible Reading

  1. Not only is it useful and beautiful for plumbing salvation history, but it makes it a lot easier to remember Bible passages and ideas and similarities — because after reading typology passages, you have more connections lurking in your brain.

    And I like the typology of Noah’s Ark as Mary, which twins very nicely with Noah’s Ark as the Church. I’m fairly sure I’m one of the creepy-crawlies down in the bottom of the boat…. 🙂

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