Case Studies in Biblical Typology

Case Studies in Biblical Typology Richard M. Davidson Andrews University Theological Seminary Cornerstone SDA Church Coquitlam, B.C., Canada October 12, 2019 Biblical Typology: Review • Definition: the study of biblical persons, events, or institutions which God divinely designed to prefigure the end-time fulfillment in Christ or the Gospel realities brought about by Christ • Prophetic control: need for OT indicators that some historical reality is a type • NT fulfillment aspects: (1) Christ, (2) the church, and (3) apocalyptic (end time) Historical vs. Vertical Typology • We usually study vertical (earth-heaven) typology, of the sanctuary message • Today we will focus upon horizontal (historical) typology between OT and NT historical realities, persons and events, that point forward to Jesus and the Gospel. 1. Adam-Christ Typology Old Testament indicator of Adam typology: • (ha)’adam • Gen 1:26-27 “humankind”. • In Gen 2:18-23 “the human.” • Gen 3:17 (without the article) “Adam.” • Gen 5:1-2, “Adam” (vs. 1a) and “Humanity,” (vs. 1b, 2) male and female • How many people named Adam in Bible? Adam-Christ typology • Adam is the representative head of the human race. • Adam bears the name which is also the name of Humankind. • Only Adam in OT salvation history is given this name. • Adam the person is in corporate solidarity with the ’adam which is humanity as a whole. Adam-Christ typology • Linkage between “human”’adam and “ground” ’adamah • highlights corporative solidarity because in Gen 2:6-7 “ground” also refers to the localized “dust of the ground” from which Adam was made (vs. 7), and to the universalized “whole face of the ground” (vs. 6; cf. Gen 7:23).] Adam-Christ typology • When Adam sinned, the whole human race (“the many”) were “constituted sinners” (Rom 5: 19). • Adam and all subsequent humanity received a sinful nature and legally stood guilty before God. Adam-Christ typology • Gen 3:15 “first gospel promise” • The Messianic Seed of the woman is in corporate solidarity with the collective “seed” of the woman. – Woman – Seed (collective = descendants – Seed (“He” = Messiah, Representative of the human race) Adam-Christ Typology • Romans 5:12-21: Adam “who is a type of Christ” (v. 14); Four typological comparisons: • (1) as “the many” died through one man’s [the first Adam’s] sin, so “the many” have grace available to them through the One man, Jesus Christ [the second Adam] (v. 15); • Adam-Christ Typology • (2) just as judgment/condemnation came through the one who sinned [Adam], the “free gift” of acquittal/justification is available to all through the righteous act of the One Man [the 2nd Adam] (vv. 16, 18); • (3) as sin/death reigned through the man’s offense, so those who receive the gift of righteousness through the One, Jesus Christ, will reign to eternal life (vv. 17, 21) Adam-Christ Typology • (4) as “the many” were “constituted” sinners through one man’s [Adam’s] disobedience, so “the many” (who will receive, v. 17b) will be “constituted” righteous (i.e., justified) through One Man’s [the Second Adam’s] obedience imputed to them (v. 19). Adam-Christ typology • Another Old Testament Indicator: • Psalm 8:4-8 refers historically to Adam: “What is man that You are mindful of him, and the son of man [ben ’adam] that You visit him? For you have made him a little lower than the angels…. • This is clearly an allusion to God’s giving dominion to Adam in Gen 1:28. Adam-Christ typology • Psalm 8:4-8 Shifts from past to future in the Hebrew of v. 6! • Past: “For you have made him a little lower than the angels,” • Future: “YOU will crown Him with glory and honor!” Adam-Christ typology • Hebrews 2:6-8 catches this clue and sees the reference in Psalm 8 to Christ! • “For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him. But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor. . .” ! Adam-Christ typology • The language of Psalm 8 “son of man” is picked by Daniel 7:13-14, as a title for the future Messiah: “Son of Man” (New Adam, among the beasts, as in Eden) • This same title “Son of Man” is picked up by Jesus in the NT as His messianic title par excellence. (See Matt 24:30; 26:64; Mk 13:26; 14:62; Lk 21:27; etc.) Adam-Christ typology • Jesus and the NT writers do not arbitrarily read Adam typology back into the OT, but in light of what we have just seen, they are simply recognizing and announcing what was already implicit in the OT, both in the original context of the creation narrative, and in later pre-fulfillment OT passages. Adam-Christ Typology • Three stages: (1) Jesus’ earthly life as “Son of Man” (Mk 2:28) (2) Those who receive Him as the “Second Adam” receive eternal life when they believe (Rom 5) (3) The Second Adam will ultimately give Immortality and incorruptible bodies to those “In Him” (1 Cor 15:22, 45) 2. Flood Typology • Gen 6:13: When God said, "I have determined to make an end [qets] of all flesh" (Gen. 6:13), he introduced the "eschatological" term qets “end” which in later Scripture became a technical term for the eschaton (the last days). • Gen 7:23: the first mention in the Bible of the terminology of remnant: “Only Noah and those who were with him in the ark remained [sha’ar]." Flood Typology • Gen 1-7 is a paradigm for the history of the world: five stages (Warren Gage) • (1) creation, (2) man, (3) sin, (4) beginning of the renewed conflict of the seed; (5) cosmic universal judgment • After the Flood, only four of these stages repeat in the post-Flood narrative: the fifth becomes a prophecy for the end of time. Flood Typology • Indicators of Flood typology in the Prophets: • Isaiah 54:9: Flood is a type of covenantal eschatology (Isa. 54:9), • Other allusions to the Flood in predicting eschatological salvation: Isa 28:2 ("flood of mighty waters overflowing“), Isa 43:2 ("the waters . . . shall not overwhelm,“); cf. Isa 24:18; 54:8; Nah 1:8 and Dan 9:26. Flood Typology: New Testament Fulfillment • 1 Pet 3:18-20: baptism into Christ is the antitype of the salvation in the ark • The universal Genesis Flood is a type of the final universal eschatological judgment at the end of the world, and the conditions of pre-Flood morality are seen to provide signs of the end time (Matt. 24:37-39; Luke 17:26-27; 2 Pet. 2:5, 9; 3:5-7). Flood Typology • As with the Adam-Christ typology, the identification of the Flood as a type is not arbitrarily read back into the OT by the NT writers, but already in the OT this event is presented as prefiguring its eschatological antitype. • Again, three phases: during Christ’s life on earth, believer baptism, and final judgment 3. Abraham and Isaac • Genesis 22: The Binding (Aqedah) of Isaac • the divine test of Abraham in asking him to offer up Isaac on Mt. Moriah, • This may be the very apex of Old Testament gospel prefigurations, revealing in advance how both the Father and Son were to be involved in the anguish of the atoning sacrifice. 3. Abraham and Isaac • Jesus remarked that “Abraham rejoiced to see My day, and he saw it and was glad (John 8:56). When did Abraham see Jesus’ day? • Paul records that “Scripture . . . preached the Gospel to Abraham” (Gal 3:8), and the text cited by the apostle to prove this point is from Gen 22:18: “In your Seed shall all the nations of the earth shall be blessed.” 3. Abraham and Isaac • In Gen 22:16–18 we encounter the same movement as in Gen 3:15: – from Abraham’s singular Isaac (v. 16), – widened to the collective “seed” of Abraham’s many descendants (v. 17a), – and finally narrowed again to the singular Seed, the coming Messiah (vv. 17b–18) – all the pronouns modifying “seed” here are singular, although some versions have plural) 3. Abraham and Isaac • By this paralleling of singulars—Isaac with the Messiah—the narrator Moses makes clear that Isaac is a prefiguration of Christ. • Thus the whole incident in this chapter is a depiction in advance of the Father’s offering up of His “only” Son, His beloved son (v. 2), Jesus, to die for the world. 3. Abraham and Isaac • Amazing Parallels: “God Himself will provide the Lamb” (22:8) resonates with God’s offer of the Lamb to save the world (Mark 10:45; John 1:29, 36; 2 Cor 5:17–21; 1 Pet 1:18–19). God’s provision of the ram on Mount Moriah typifies his sacrifice of Jesus Christ. Ultimately God provides the true Lamb without blemish that stands in humanity’s place. . . . 3. Abraham and Isaac • Amazing Parallels: • Like Isaac, Christ is a Lamb led to the slaughter, yet he does not open his mouth. • Just as Isaac carries his own wood for the altar up the steep mount, Christ carries his own wooden cross toward Golgotha (see John 19:17). . . . 3. Abraham and Isaac • Amazing Parallels: • Abraham’s devotion (“You have not withheld from me your son, your only son”) is paralleled by God’s love to us in Christ as reflected in John 3:16 and Rom. 8:32, which may allude to this verse: “He who did not spare His own Son” –using the same Greek word (pheidomai) as the LXX translation of Gen 22:16. 3. Abraham and Isaac • Amazing Parallels: • Symbolically, Abraham receives Isaac back from death, which typifies Christ’s resurrection from the death of the cross: • Gen 22:5 “we will come back to you;” • Hebrews 11:19: “He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.” 3. Abraham and Isaac • Amazing Parallels: • Abraham saw “a ram caught in a thicket by his horns” (v. 13a). first explicit mention in Scripture of substitutionary sacrifice of one life for another: “So Abraham went and took the ram, and offered it up for a burnt offering instead of his son” (v. 13b). 3. Abraham and Isaac • Amazing Parallels: • V. 14: “In the Mount of the Lord it shall be provided.” Mt. Moriah was the location of the temple a 1000 years later (2 Chron 3:1), and nearly two thousand years later, Christ died on a spur of that same Mt. Moriah! God indeed provided Himself a Lamb (Gen 22:8)! 4. Joseph Typology • Though Judah would be the ruler, it was Joseph who received the spiritual birthright of the double blessing (1 Chron 5:1-2). • Note the incorporation of both of his sons as separate tribes as a result of Jacob’s blessing of them in Gen 48:8-22. 4. Joseph Typology • Gen 49:24: an “abrupt aside and impersonal reference to God, for no apparent reason.” (Derek Kidner). • Literal translation: “But his [Joseph’s] bow remained in strength, and the arms of his hands were made strong by the hands of the Mighty One of Jacob [and now the abrupt aside] from there [miššâm; i.e., from the Mighty One of Jacob] is the Shepherd, the Stone of Israel [i.e., the Messiah].” 4. Joseph Typology • the Shepherd and Stone of Israel are titles of divinity elsewhere in Scripture: Pss 23:1; 80:1; Eccl 12:11; Isa 8:14; 28:16; 1 Pet 2:8 • v. 26: the term nazir, nzîr, “consecrated” or “separated,” elsewhere has reference to priestly and royal functions and seems to point forward to a royal/priestly line of the Messiah (Deut 33:17; Exod 29:6; 39:30; Lev 8:9). 4. Joseph Typology • The descriptions of the future of Joseph, like those of Judah, highlight the fruitfulness and blessings of the Messianic Age: v. 22, a fruitful bough by a well with branches running over the wall; vv. 2526, the blessings of the heaven and the deep, the breasts and womb, exceeding all the blessings of his ancestors. 4. Joseph Typology • But there is also a hint of the sufferings of the Messiah, in the description of Joseph’s experience in v. 23: “The archers have bitterly grieved him, shot at him and hated him.” • See other allusions to the suffering of Joseph in Scripture: especially Gen 40:15; Ps 105:17-18; Amos 6:6; Zech 10:6. • Rabbis believed in two Messiahs, the kingly Messiah son of David (of the line of Judah), and the suffering Messiah son of Joseph 4. Joseph Typology • See Jan Å. Sigvartsen, “Messiah Son of Joseph: Genesis 49:22-26” (M.A. thesis, Andrews University, 1998). Now published, 2019. • See also Samuel Cyrus Emadi, “Covenant, Typology, and the Story of Joseph: A LiteraryCanonical Examination of Genesis 37-50” (PhD dissertation, Southern Baptist Theological Seminary, 2016). 5. Moses typology • Deut 18:15 – “The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear.” • Deut 18:18 –”I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.” 4. Moses typology • Deut 34:10: “But since then there has not arisen in Israel a prophet like Moses, whom the LORD knew face to face.” (probably written by Ezra, as he edits the final version of the Torah (see Ezra 7 and Ellen White, PK) • At the end of OT history, there still had not appeared the prophet mentioned in Deut 18 4. Moses typology • New Testament recognizes the Messiah to be a New Moses (“The Prophet”): John 1:21; 6:14; 7:40; etc. 6. Joshua Typology • Old Testament Indicators: 1. Change of name, from Hoshea to Joshua (Num 13:16); A divine change of name in Scripture is a call to look more closely at the meaning of the name, and the character and mission that the changed name reveals. 2. It is the first theophoric name in the Bible, that is, the first record of the divine name (Yahweh) becoming part of a human name. 5. Joshua Typology 3. Joshua (Yeshua) is the same name as Jesus! He bears the very name of the Messiah! It does not appear co-incidental that God inspired Moses to give to Joshua the very name reserved from all eternity for the coming Messiah. 5. Joshua Typology 3. the work assigned by God to Joshua is the same work of the pre-existent Christ, the "Angel of the Lord.” --Both were to "cross over before" and "go before" Israel and "bring them into the land" and "cause them to inherit" it (compare Exod 23:23; Num 27:17, 21; Deut 3:28; 31:3, 23; ). --Joshua is doing the same work as the Angel of the Lord! 5. Joshua Typology 4. the Lord says regarding the Angel: "My Name is in Him" (Exod 23:21). • Joshua is the first man in Scripture to bear the theophoric name, and this parallels the pre-existent Christ, the Angel who has “the divine name in Him.” • Thus the name of the Messiah is connected with the Person of Joshua. 5. Joshua Typology Zech 6:12: post-Exilic Joshua: “Speak to him [Joshua], saying, 'Thus says the Lord of hosts, saying, "Behold the Man whose name is the BRANCH!"'" The name of Joshua is equated with the Messiah, the Branch. Thus the Old Testament already identifies the name of the coming Messiah as Joshua—Jesus! Both of the Old Testament Joshuas are a type of the New Testament Joshua, the Messiah. 5. Joshua Typology Indicators in the Prophets: Isa 49:8. Isaiah records God's description of the work of the coming Messiah: "to cause them [God's people] to inherit the desolate heritages." Here Isaiah uses the same Hebrew expression that we find repeatedly employed to describe the work of Joshua (see Deut 31:7; Josh 1:6; etc.). 5. Joshua Typology Indicators in the Prophets: Hebrews 4:8-9 “Joshua – Jesus”! Joshua did not bring “rest” to ancient Israel, but Jesus the New Joshua does bring rest! See Richard Davidson, In the Footsteps of Joshua (Hagerstown, MD: Review and Herald, 1995), 24-35. THREE-FOLD TYPOLOGY OF JOSHUA Old Testament Joshua Jesus 1. Leads Israel to Ascended to heavenly Canaan after 40 years (Josh 1-5) Canaan after 40 days (Acts 1:3, 911; Heb 1-2) Church To Mt. Zion by faith (Heb 12:22-24) End-Time Literal entry into earthly Promised Land (Rev 20:9; 21:2-3) 2. Conducts conquest of Israel's enemies (Josh 6-12) Conducts conquest of Israel's enemies— principalities and powers (Col 2:15) Spiritual warfare (Eph 6:10-17) Final battle against the enemies of God (Rev 20:7-10) 3. Leads Israel into God's rest (Josh 1:1315; 14:15; 21:44; 22:4; 23:1) Brings rest (Matt 11:28; Heb 4) Spiritual rest of grace (Heb 4) Final eternal rest in earthly Canaan (Rev 21-22) 4. Appoints the inheritance (Josh 1:6; 13-21) Receives and appoints an inheritance for his saints (Heb 1:4; 9:15) Receive spiritual inheritance (Acts 20:32; Eph 1:11, 14, 18) Final inheritance (Matt 25:34; Col 3:24; Rev 21:7) 7. David Typology • Old Testament Indicator: • Psalm2 (psalm of David –Acts 4:25) • In Psalm 2, written by David (Acts 4:25), the anointed Davidic king is to be regarded as a type of the future Messiah. • Psalm 2 moves from the local level of the earthly installation of the Davidic king as Yahweh's "son," to the cosmic level of the divine Son, the Messiah. 7. David Typology • V. 12: "Kiss the Son, lest He [the Son] be angry, and you perish in the way, when His [the Son's] wrath is kindled but a little. Blessed are all those who put their trust in Him [the Son]." • The phrase "take refuge in" is always reserved for the deity in Scripture, and therefore the Son of v. 12 is none other than the divine Son of God. 7. David Typology • Fulfillment of Psalm 2 in the NT: – Heb 1:5; 5:5; – Rev 2:26-27; 12:5; 19:15 7. David Typology Indicators of David Typology in the Prophets • Numerous predictions that the Messiah would come as the new antitypical David, recapitulating in His life the experience of the first David. Note the following passages: Jer 23:5; Ezek 34:23; 37:24; Isa 9:5, 6; 11:1-5; Hos 3:5; Amos 9:11; Zech 8:3; etc. 7. David Typology New Testament Fulfillment: • Matt 1:1-18 (14 is the gematria number of David); “dwd” d=4; w=6; d=4 = 14 • Psalm 16:8-11: Acts 2:29-33; 13:35 • Psalm 22: Psalm of the Cross: John 19:24; • Languages overflows the historical David, and can only point to the New David! 7. David Typology • Psalm 22: Psalm of the Cross: – Dan 9:26; 11:45 = Ps 22:11 “none to help” – The psalm starts “MY God Why have you forsaken me? – Moves to death (v. 15), and resurrection (v 21-2) – Ends with: “It is done!” v. 31 – Jesus probably worked His way through this psalm on the cross. 7. David Typology • Psalm 24: Psalm of the Crown! • Historical event of bringing ark to Jerusalem • Christ’s coronation at His ascension 7. David Typology • Psalm 23: Psalm of the Crypt! • Sung by whom? – – – – – – A Lamb! What kind of Lamb? Righteous lamb (v. 3) Dying lamb (v. 4) He trusts His Shepherd (the Father!) Reconciliation with enemies Dwells in “house of Lord” (heavenly sanctuary) 7. Jonah Typology • Immediate context: Jonah 1:17; 2:2, 6 (death-resurrection language, 3 days/nights; description goes beyond historical Jonah) • Later OT indicators: • Hos 6:1-3 (= Israel’s death-resurrection experience, third day); • Hos 7:11 (Israel is like silly “Jonah” [dove]); 8. Solomon-Christ typology • The Davidic kings, insofar as they remained faithful, were types of Jesus Christ (e.g., Psalms 2, 45, 110) • In particular, Solomon was singled out by God as the Davidic king whose dynasty “house” would build a “house” would culminate in the ultimate “son of David,” Jesus Christ (2 Sam 7, esp. vv. 11–19; cf. 1 Kgs 1–10; 1 Chr 28–2 Chr 9) 8. Solomon-Christ typology • Psalm 45: royal wedding, probably of King Solomon with Shulamit of the Song of Songs. • the psalmist moves from the historical realm to the typological realm. • The king is described in language that could only be ultimately true for the divine Messiah to come: “Your throne, O God, is forever and ever … Therefore God, your God, has anointed You with the oil of gladness more than Your companions” (vv. 6–7). 8. Solomon-Christ typology • The author of Hebrews recognizes this typological language and sees this as referring ultimately to Jesus Christ (Heb 1:8–9). • “The quotation of Psalm 45 in Hebrews 1, with its direct application to Jesus Christ and his royal reign in righteousness for the benefit of his people, supports a Christological and ecclesiological reading of the Song.” (Mitchell, Song, 50). 8. Solomon-Christ typology • Jesus recognizes the typological nature of King Solomon’s life, and especially His wisdom writings: “The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here” (Matt. 12:42). 9. Jonah Typology • Isa 41-53 (Messiah represents and recapitulates experience of Israel, especially in death-resurrection) Isa 41:8; 42:1; 44:1; 49:3-6; 52:13-53:11; etc.) • Antitypical fulfillment: “A greater than Jonah is Here!” • Matt 12:39-41; 16:4; Luke 11:29-32 10. Isaiah 7:14 typology • See Richard Davidson, “The Messianic Hope in Isaiah 7:14 and the Volume of Immanuel (Isaiah 7–12).” In “For You Have Strengthened Me”: Biblical and Theological Studies in Honor of Gerhard Pfandl in Celebration of His Sixty-Fifth Birthday, ed. Martin Pröbstle with assistance of Gerald A. Klingbeil and Martin G. Klingbeil, 85– 96. St. Peter am Hart, Austria: Seminar Schloss Bogenhofen, 2007. 11. Servant Songs Typology • Isaiah reveals that the Messianic Servant will recapitulate the experience of historical Israel, especially with regard to His death and resurrection. • (See Davidson, “New Testament Use of the Old Testament,” JATS 5/1 (1994): 38, fn. 49). 12. Elijah-Elisha Typology Four Elijahs!! (1) historical Elijah—Mt. Carmel • Mal 4:5 “I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.” • (2) First Advent: = John the Baptist (Matt 11:14) • (3) Time of the church: 3 ½ years (Rev 11:6) • (4) Final “Elijah Message” of End-time church • (Mal 4:5– just before the Day of the Lord) 13. Babylon Typology • the drying up of the Euphrates River in Rev 16:12 • Interpreted by Uriah Smith as fall of Turkey • (geographical-centered interpretation instead of Christocentric interpretation) • typology of the fall of literal Babylon in OT times (brought about by Cyrus’ diverting of the Euphrates River, the life-force of the city), 13. Babylon Typology • fulfilled in antitype as Jesus (the antitype of Cyrus) brings about the fall of spiritual Babylon and deliverance of God’s people • the Euphrates was the river that supplied the life-blood to literal Babylon, represents the multitude who will give their life-support to spiritual Babylon (Rev 17:15) as it seeks to destroy the faithful remnant. The drying up of the river Euphrates is thus taking away 13. Babylon Typology • The drying up of the river Euphrates is thus taking away (by the multitude) the lifesupport for Babylon, to make room for the kings from the East, which are the coming of Christ and His armies. • See Ellen White’s interp of the 6th plague in GC 636: “The angry multitudes [represented by the “waters” of the Euphrates in Rev 17:15] are suddenly arrested. Their mocking cries die away. The objects of their murderous rage are forgotten.” Then follows the 7th plague. (GC 637) 13. Babylon Typology • See Richard M. Davidson, “Biblical Principles for Interpreting Apocalyptic Prophecy,” In Prophetic Principles: Crucial Exegetical, Theological, Historical and Practical Insights, ed. Ron du Preez, (Lansing, MI: Michigan Conference of Seventh-day Adventists, 2007), 57-58. Cf. Louis Were, The Certainty of the Third Angel’s Message (Melbourne: Blackman, 1945; reprint Berrien Springs, Mich.: First Impression, 1979), idem, The Kings That Come from the Sunrising: A Survey, A Challenge, A Prophecy (Melbourne: Blackman, n.d.); and idem, The Fall of Babylon in Type and Antitype: Why Emphasised in God’s Last Day Message? (Melbourne: Blackman, 1952). 14. Elijah-Elisha Typology • See Jonatas Leal, “Indicators of Typology in the Narrative of Elijah: Investigation into the Predictive Nater of the Typological Use of the Old Testament in the New Testament,” PhD dissertation, Andrews University, forthcoming. • 15. Destruction of Jerusalem Typology (Matt 24) • See Richard M. Davidson, “‘This Generation Shall Not Pass’ (Matt 24:34): Failed Or Fulfilled Prophecy?” In The Cosmic Battle for Planet Earth: Essays in Honor of Norman R. Gulley, ed. Ronald A. G. Du Preez and Jiří Moskala, 307– 319. Berrien Springs, MI: Old Testament Department, Seventh-day Adventist Theological Seminary, Andrews University, 2003. Conclusion • The Bible is full of typology! • The NT writers do use fanciful imagination and read back to the OT with “Christcolored glasses” but are sensitive to the OT indicators of OT that are already in the OT. • There are solid controls to help us identify and interpret the typology in Scripture! • We need to dig deeper to find the deep truths contained in the types of the OT!! Resources: • Richard M. Davidson, Typology in Scripture: A Study of Hermeneutical Τύπος Structures. Andrews University Seventhday Adventist Theological Seminary Dissertation Series, vol. 2. Berrien Springs, MI: Andrews University Press, 1981. • Idem, “The Eschatological Hermeneutic of Biblical Typology.” TheoRhēma 6, no. 2 (2011): 5–48.