Caution in Applying Typology to Extrabiblical Examples
Typology in biblical studies involves discerning patterns or "types" in the Old Testament that prefigure corresponding "antitypes" in the New Testament, particularly concerning Christ and the church [1]. The Greek word tupos, from which "type" is derived, signifies a "model," "pattern," or "mould" [1]. It is rendered in various ways in English translations, including "print," "figure," "fashion," "manner," and "example" or "ensample" [1]. For instance, the paschal lamb is understood as a type of Christ, with specific characteristics of the lamb (male, first year, without blemish, taken from the flock, chosen beforehand, killed by the people, its blood shed) pointing to aspects of Christ's person and work [2]. Similarly, Christ himself is presented as an example for believers to follow [3].
While typology is a recognized hermeneutical tool for understanding the continuity between the Old and New Covenants, its application requires careful discernment, especially when considering extrabiblical examples. The primary focus of biblical typology is on divinely ordained patterns within Scripture itself, where God intentionally establishes a foreshadowing relationship [1]. Extending typological interpretation beyond the explicit or implicit connections within the biblical text to extrabiblical phenomena introduces significant risks of misinterpretation and speculative readings.
One key aspect of biblical examples, whether typological or moral, is their divine origin and purpose. For instance, the lives of biblical figures often serve as examples, both positive and negative, for believers [3]. Paul frequently presented himself as an example to the churches, urging them to imitate his conduct [3, 5]. Calvin, in his commentary on 1 Timothy, notes that Paul uses comparisons from husbandmen and soldiers to illustrate the painful and difficult condition of those who serve Christ, presenting them as examples of dedication and labor [11]. Similarly, the Jews' experiences in the wilderness are presented as a warning example for later generations [3]. These examples are rooted in specific historical events and individuals within the biblical narrative, whose significance is often explicitly drawn out by biblical authors.
The danger of applying typology to extrabiblical examples lies in the potential for subjective interpretation, where connections are drawn based on perceived resemblances rather than divine intention. Without a clear biblical warrant, such interpretations can become arbitrary and lead to conclusions not supported by Scripture. The Bible itself provides guidance on what constitutes a valid example or pattern. For instance, Paul instructs Titus on what to avoid in teaching, specifically mentioning "idle and foolish enquiries" that do not contribute to God's glory or edification [6]. This suggests a caution against speculative or non-essential discussions, which could include extrabiblical typological applications.
Furthermore, biblical examples are not always straightforwardly positive. Even "holy fathers" in Scripture may exhibit behaviors that are not to be emulated. Calvin, commenting on Genesis, acknowledges that a word can have a "double meaning" and be taken in an "ill sense," as seen in Genesis 9:21, where Noah's drunkenness is recorded [4]. He cautions against using such examples as a "pretext for crime," emphasizing that the design of the biblical author must be carefully considered [4]. This highlights that even within the biblical narrative, not every action of a righteous person is presented as a positive type or example to be followed. The complexity of biblical characters and events demands careful exegesis, a caution that is amplified when moving outside the biblical text.
The concept of "example" in Scripture is often tied to moral instruction or a demonstration of God's dealings with humanity. Christ is the ultimate example for believers, particularly in his suffering and obedience [3]. Pastors are also called to be examples to their flocks [3]. These are clear, divinely sanctioned patterns for conduct and faith. When considering extrabiblical figures or events as "types," one must ask whether there is any indication of divine intention for such a prefigurement. Without such an indication, the interpretation risks becoming eisegesis—reading meaning into the text or event, rather than drawing meaning from it.
The Reformers, such as Calvin, emphasized the importance of grounding theological understanding in the explicit teaching of Scripture. Calvin, for example, critiques subtle distinctions regarding the image of God in man, arguing that a "definition of the image of God ought to rest on a firmer basis than such subtleties" [10]. This principle extends to typological interpretation; any proposed type-antitype relationship should have a firm biblical basis, not merely a perceived resemblance.
Moreover, the Bible warns against extremes and misapplications of religious concepts. The counsel "Be not righteous over much" (Ecclesiastes 7:16) is interpreted by some commentators as a warning against ostentatious righteousness or being overly rigid and censorious [7, 9]. This principle can be extended to hermeneutics: an "over-much" application of typology, especially to extrabiblical material, can lead to strained interpretations and a departure from the plain sense of Scripture.
The danger of "appearance of evil" is another relevant consideration. While some actions may appear evil but are actually good (e.g., Jesus healing on the Sabbath), Christians are generally exhorted to "abstain from every form of evil" (1 Thessalonians 5:22, KJV) [8]. Applying typology to extrabiblical examples, without clear biblical warrant, can create the appearance of finding hidden spiritual meanings where none were intended, potentially leading to speculative theology or even syncretism if connections are drawn to non-Christian traditions. Jamieson, Fausset, and Brown note that 1 Thessalonians 5:22 refers to abstaining from "every evil appearance IN OTHERS," such as pretenders to spirit-inspired prophesyings [8]. This suggests a caution against practices or interpretations that lack genuine divine inspiration or clear biblical foundation.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Type — Occurs only once in Scripture (1 Cor. 10:11, A.V. marg.). The Greek word tupos is rendered "print" (John 20:25), "figure" (Acts 7:43; Rom. 5:14), "fashion" (Acts 7:44), "manner" (Acts 23:25), "form" (Rom. 6:17), "example" or "ensample" (1 Cor. 10:6, 11; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means a "model" or "pattern" or "mould" into which clay or wax was pressed, that it might take the figure or exact shape of the mould. The word "type" is generally used to denote a resemblance between something present and something future, which”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Paschal Lamb, Typical Nature Of — A type of Christ -- Ex 12:3; 1Co 5:7. A male of the first year -- Ex 12:5; Isa 9:6. Without blemish -- Ex 12:5; 1Pe 1:19. Taken out of the flock -- Ex 12:5; Heb 2:14,17. Chosen before-hand -- Ex 12:3; 1Pe 2:4. Shut up four days that it might be closely examined -- Ex 12:6; Joh 8:46; 18:38. Killed by the people -- Ex 12:6; Ac 2:23. Killed at the place where the Lord put his name -- De 16:2,5-7; 2Ch 35:1; Lu 13:33. Killed in the evening -- Ex 12:6; Mr 15:34,37. Its blood to be shed -- Ex 12:7; Lu 22:20. Blood of, sprinkled on lintel an”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 20.15: implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Genesis 9:21 , and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 49.2: presented himself to the Thessalonians in a liberal spirit, so they had, on their part, voluntarily come forward to meet him. He says, with the joy of the Holy Spirit , that we may know that it is not by the instigation of the flesh, or by the promptings of their own nature, that men will be ready and eager to obey God, but that this is the work of God’s Spirit. The circumstance, that amidst much tribulation they had embraced the gospel, serves by way of amplification. For we see very many, not otherwise disincline”
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
- Ecclesiastes (Lutheran) “Keil & Delitzsch on Ecclesiastes 7:15: The first of these counsels warns against extremes, on the side of good as well as on that of evil: "All have I seen in the days of my vanity: there are righteous men who perish by their righteousness, and there are wicked men who continue long by their wickedness. Be not righteous over-much, and show not thyself wise beyond measure: why wilt thou ruin thyself? Be not wicked overmuch, and be no fool: why wilt thou die before thy time is? It is good that thou holdest thyself to the one, and also from the other withdrawest not thine hand: for he that fearet”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 5:22: TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but wh”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 7:16: Be not righteous over much,.... This is not meant of true and real righteousness, even moral righteousness, a man cannot be too holy or too righteous; but of a show and ostentation of righteousness, and of such who would be thought to be more righteous and holy than others, and therefore despise those who, as they imagine, do not come up to them; and are very rigid and censorious in their judgment of others, and very severe in their reproofs of them; and, that they may appear very righteous persons, will do more than what the law requires of them to do, even wor”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 30.2: others by his example; and because the condition of those who serve Christ is painful and difficult, he borrows comparisons both from husbandmen and from soldiers, the former of whom do not hesitate to bestow much labor on the cultivation of the soil before any fruit is seen, while the latter lay aside all cares and employments, in order to devote themselves entirely to the life of a soldier and to the command of their general. Next, he gives a brief summary of his gospel, and commands Timothy to hand it down to others, and to t”