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NotWorthy
Guest
How about Jonah as a Type of Jesus?
For Jonah:
1. His mission was to go to the capital city of the world super power and call the gentile Assyrians of Nineveh to repentance and acknowledgement of Yahweh as the source of their salvation Jonah 1:1; 3:1-2].
2. Jonah was willing to sacrifice his life for the salvation of his shipmates Jonah 1:12].
3. He was entombed in the belly of a great fish Jonah 2:1].
4. On the third day Jonah was “resurrected” from the belly of the fish [Jonah 2:11].](http://www.newadvent.org/bible/jon002.htm#11)
For Jesus:
For Jonah:
1. His mission was to go to the capital city of the world super power and call the gentile Assyrians of Nineveh to repentance and acknowledgement of Yahweh as the source of their salvation Jonah 1:1; 3:1-2].
2. Jonah was willing to sacrifice his life for the salvation of his shipmates Jonah 1:12].
3. He was entombed in the belly of a great fish Jonah 2:1].
4. On the third day Jonah was “resurrected” from the belly of the fish [Jonah 2:11].](http://www.newadvent.org/bible/jon002.htm#11)
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5. After his “resurrection” from the belly of the fish, Jonah continued his mission to call the gentile Assyrians to repentance and salvation [Jonah 3:1-3](http://www.newadvent.org/bible/jon003.htm#1)].
6. Jonah preached that Nineveh would be destroyed in 40 days if the people did not repent [Jonah 3:4](http://www.newadvent.org/bible/jon003.htm#4)].
7. Jonah taught that failure to repent sin brings judgment but salvation is a gift of God [Jonah 1:1](http://www.newadvent.org/bible/jon001.htm#1); [3:4-5](http://www.newadvent.org/bible/jon003.htm#4), [9-](http://www.newadvent.org/bible/jon009.htm)[10](http://www.newadvent.org/bible/jon010.htm)]
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1. His mission was to call all of mankind, including the gentile nations, to repentance and into Covenant with Yahweh [Matthew 28:18-20](http://www.newadvent.org/bible/mat028.htm#18)].
2. Jesus was willing to sacrifice His life for the salvation of the world [Matthew 20:28](http://www.newadvent.org/bible/mat020.htm#28); [Mark 10:45](http://www.newadvent.org/bible/mar010.htm#45); [John 1:29](http://www.newadvent.org/bible/joh001.htm#29); [1 Timothy 2:6](http://www.newadvent.org/bible/1ti001.htm#6)].
3. After Jesus’ death He was placed in a tomb [Matthew 27:60](http://www.newadvent.org/bible/mat027.htm#60); [Mark 6:29](http://www.newadvent.org/bible/mar006.htm#29); [Luke 23:53](http://www.newadvent.org/bible/luk023.htm#53)].
4. On the third day Jesus was resurrected from the tomb [Matthew 17:23](http://www.newadvent.org/bible/mat017.htm#23); [20:19](http://www.newadvent.org/bible/mat020.htm#19); [28:1-10](http://www.newadvent.org/bible/mat028.htm#1); [Mark 9:31](http://www.newadvent.org/bible/mar009.htm#31); [10:34](http://www.newadvent.org/bible/mar010.htm#34); [16:1-7](http://www.newadvent.org/bible/mar016.htm#1); [Luke 9:22](http://www.newadvent.org/bible/luk009.htm#22); [18:33](http://www.newadvent.org/bible/luk018.htm#33); [24:7](http://www.newadvent.org/bible/luk024.htm#7); [24:46](http://www.newadvent.org/bible/luk024.htm#46)].
5. After His resurrection from the tomb, Jesus continued His mission to found the universal Church and to commission the Apostles to spread the gospel to every nation on earth; it is a mission that continues even after His Ascension [Matthew 28:16-20](http://www.newadvent.org/bible/mat028.htm#16); [Mark 16:12-20](http://www.newadvent.org/bible/mar016.htm#12); [Luke 24:13-53](http://www.newadvent.org/bible/luk024.htm#13); [Acts chapter 1](http://www.newadvent.org/bible/act001.htm)].
6. After His resurrection, Jesus taught the New Covenant Church for 40 days before His Ascension [Acts 1:3](http://www.newadvent.org/bible/act001.htm#3)].
7. Jesus taught that failure to repent sin brings judgment but salvation is a gift of God [Matthew 5:21-22](http://www.newadvent.org/bible/mat005.htm#21); [John 5:22-29](http://www.newadvent.org/bible/joh005.htm#22); [8:34-36](http://www.newadvent.org/bible/joh008.htm#34); [Luke 24:47](http://www.newadvent.org/bible/luk024.htm#47); [John 3:17](http://www.newadvent.org/bible/joh003.htm#17); [5:34](http://www.newadvent.org/bible/joh005.htm#34); [10:19](http://www.newadvent.org/bible/joh010.htm#19); [Acts 2:21](http://www.newadvent.org/bible/act002.htm#21)].
A
Angelos
Guest
Blessings to all believers and those searching for the truth with a sincere heart 
My favourite typologies are related to Jesus’ birth and infancy narratives. Let me begin with Matthew:
Matthew opens Jesus’ genealogy in his Gospel with Abraham and proclaims that Christ is the fulfillment of all the divine promises first revealed to the father of the Hebrew nation. Besides, Matthew divides Jesus’ genealogy into **three main sections **in regard to the **three major periods **in Israel’s history and points out the amazing associations between these historic periods and what happens in Jesus’ life in modern age. Thus, Matthew introduces Jesus’ genealogy as the prologue to the nativity and infancy narrative.
The key figure that stands for the first period in Israel’s history is Abraham, who receives a divine promise from God that he will be the father of many nations. Certainly, Abraham is not the biological father of all Israelites or all the nations on the earth, the promise being a divine one with no physicality involved. Interestingly, a similar divine promise is revealed to Joseph, Mary’s husband, during Mary’s pregnancy. Thus, Joseph becomes the new Abraham in modern age to whom the promise of salvation and fatherhood is extended. As Abraham is by no means Jesus’ biological father, Joseph – as the new Abraham – is by no means Jesus’ biological father even though most consider him so. In other words, Joseph is Jesus’ ancestor through the divine promise since his wife Mary becomes pregnant through a miracle excluding the necessity of a sexual union.
The key figure representing the second significant period in Jesus’ genealogy (and Israel’s history) is David, who pertains to the establishment of a mighty kingdom in Israel and the golden age of the dynasty. Apparently, Matthew draws parallels between the glorious time of Israel in **David’**s period and what happens when Jesus is born in David’s city: Jesus is the new king revered even by the gentiles. If we take the analogy further, in the account of the magi’s arrival Herod reminds one of Saul and his opposition to David for the fear of losing his kingdom to his rival. (note the similarity between Herod asking the priests and the scribes for the birthplace of the Jewish king and Saul asking the prophets and even mediums about David’s place and his own destiny) Through God’s plan, Jesus – as David’s son – encounters the same opposition and the threats of death, but like his father David manages to escape the sword by the help of divine intervention.
Last of all, the third section in Jesus’ genealogy pertains to the time of suffering and exile the Jewish nation experienced in the post-Davidic era. Matthew draws a final analogy between the time of deportation and the tragedy lived in Palestine after Jesus’ birth. A pagan tyrant conducts a massacre that forces Joseph and his family to leave the country. Thus, Matthew demonstrates that Jesus takes after Israel when he leaves the promised land and spends some time in a foreign land. Another interesting point in the last part of Jesus’ infancy narrative in Matthew is that Joseph returns to Palestine after Herod’s death, but avoids going to Judah, which was once the center of the Jewish kingdom. This detail also refers to Jews’ inability to have a kingdom of their own in the post-Davidic era.
My favourite typologies are related to Jesus’ birth and infancy narratives. Let me begin with Matthew:
Matthew opens Jesus’ genealogy in his Gospel with Abraham and proclaims that Christ is the fulfillment of all the divine promises first revealed to the father of the Hebrew nation. Besides, Matthew divides Jesus’ genealogy into **three main sections **in regard to the **three major periods **in Israel’s history and points out the amazing associations between these historic periods and what happens in Jesus’ life in modern age. Thus, Matthew introduces Jesus’ genealogy as the prologue to the nativity and infancy narrative.
The key figure that stands for the first period in Israel’s history is Abraham, who receives a divine promise from God that he will be the father of many nations. Certainly, Abraham is not the biological father of all Israelites or all the nations on the earth, the promise being a divine one with no physicality involved. Interestingly, a similar divine promise is revealed to Joseph, Mary’s husband, during Mary’s pregnancy. Thus, Joseph becomes the new Abraham in modern age to whom the promise of salvation and fatherhood is extended. As Abraham is by no means Jesus’ biological father, Joseph – as the new Abraham – is by no means Jesus’ biological father even though most consider him so. In other words, Joseph is Jesus’ ancestor through the divine promise since his wife Mary becomes pregnant through a miracle excluding the necessity of a sexual union.
The key figure representing the second significant period in Jesus’ genealogy (and Israel’s history) is David, who pertains to the establishment of a mighty kingdom in Israel and the golden age of the dynasty. Apparently, Matthew draws parallels between the glorious time of Israel in **David’**s period and what happens when Jesus is born in David’s city: Jesus is the new king revered even by the gentiles. If we take the analogy further, in the account of the magi’s arrival Herod reminds one of Saul and his opposition to David for the fear of losing his kingdom to his rival. (note the similarity between Herod asking the priests and the scribes for the birthplace of the Jewish king and Saul asking the prophets and even mediums about David’s place and his own destiny) Through God’s plan, Jesus – as David’s son – encounters the same opposition and the threats of death, but like his father David manages to escape the sword by the help of divine intervention.
Last of all, the third section in Jesus’ genealogy pertains to the time of suffering and exile the Jewish nation experienced in the post-Davidic era. Matthew draws a final analogy between the time of deportation and the tragedy lived in Palestine after Jesus’ birth. A pagan tyrant conducts a massacre that forces Joseph and his family to leave the country. Thus, Matthew demonstrates that Jesus takes after Israel when he leaves the promised land and spends some time in a foreign land. Another interesting point in the last part of Jesus’ infancy narrative in Matthew is that Joseph returns to Palestine after Herod’s death, but avoids going to Judah, which was once the center of the Jewish kingdom. This detail also refers to Jews’ inability to have a kingdom of their own in the post-Davidic era.
A
Angelos
Guest
Typologies revealed through Jesus’ birth and infancy narrative in Luke:
Luke rather skillfully – through divine wisdom and inspiration, of course – reiterates the link highlighted by Matthew between the three major periods in Israel’s history and in the story of Jesus’ nativity & infancy. A divine promise similar to the one given to Abraham is revealed to Zechariah, which displays that Zechariah is the modern Abraham in Jesus’ time.
Likewise, in Luke the good news of Jesus’ birth delivered to Mary by an angel alludes to **David’s period **in Israel’s history and the promises of an eternal dynasty:
1:26 In the sixth month of Elizabeth’s pregnancy, the angel Gabriel was sent by God to a town of Galilee called Nazareth, 1:27 to a virgin engaged to a man whose name was Joseph, a descendant of David, and the virgin’s name was Mary.
1:32 He will be great, and will be called the Son of the Most High, and the Lord God will give him the throne of his father David. 1:33 He will reign over the house of Jacob forever, and his kingdom will never end.”
Finally, as Matthew draws analogies between the exile (the time of suffering and the rise of the prophets) and the tragic events taking place in Jesus’ infancy (slaughter of the infants) Luke does the same thing through the account of people prophecying Israel’s salvation when Jesus goes to the Temple. (temple represents Israel and the exile here). In other words, Simeon and **Anna **are modern time messengers symbolizing **the Old Testament prophets **in Luke’s Gospel.
In additon to all these, in Luke there’s an astonishing paralllelism between the **three major periods **introduced by Matthew in Jesus’ genealogy and **three important rituals **(religious duties) Jesus lived through after His birth. In the second chapter in Luke each incident is demonstrated with an exact number of Jesus’ age: circumcision on the eight day, presentation to the temple on the fortieth day, and celebration of Passover in Jerusalem in the twelfth year. Of these, circumcision corresponds to Abraham, presentation in Jerusalem to David, who conquered the city and had the first plans of building the temple, and celebrating passover at the age of 12 to the period of **return from the exile **and the repair of the temple. (As the analogy suggests, Jesus’ wisdom surpasses of all those scribes that represent Ezra. )
Luke rather skillfully – through divine wisdom and inspiration, of course – reiterates the link highlighted by Matthew between the three major periods in Israel’s history and in the story of Jesus’ nativity & infancy. A divine promise similar to the one given to Abraham is revealed to Zechariah, which displays that Zechariah is the modern Abraham in Jesus’ time.
Likewise, in Luke the good news of Jesus’ birth delivered to Mary by an angel alludes to **David’s period **in Israel’s history and the promises of an eternal dynasty:
1:26 In the sixth month of Elizabeth’s pregnancy, the angel Gabriel was sent by God to a town of Galilee called Nazareth, 1:27 to a virgin engaged to a man whose name was Joseph, a descendant of David, and the virgin’s name was Mary.
1:32 He will be great, and will be called the Son of the Most High, and the Lord God will give him the throne of his father David. 1:33 He will reign over the house of Jacob forever, and his kingdom will never end.”
Finally, as Matthew draws analogies between the exile (the time of suffering and the rise of the prophets) and the tragic events taking place in Jesus’ infancy (slaughter of the infants) Luke does the same thing through the account of people prophecying Israel’s salvation when Jesus goes to the Temple. (temple represents Israel and the exile here). In other words, Simeon and **Anna **are modern time messengers symbolizing **the Old Testament prophets **in Luke’s Gospel.
In additon to all these, in Luke there’s an astonishing paralllelism between the **three major periods **introduced by Matthew in Jesus’ genealogy and **three important rituals **(religious duties) Jesus lived through after His birth. In the second chapter in Luke each incident is demonstrated with an exact number of Jesus’ age: circumcision on the eight day, presentation to the temple on the fortieth day, and celebration of Passover in Jerusalem in the twelfth year. Of these, circumcision corresponds to Abraham, presentation in Jerusalem to David, who conquered the city and had the first plans of building the temple, and celebrating passover at the age of 12 to the period of **return from the exile **and the repair of the temple. (As the analogy suggests, Jesus’ wisdom surpasses of all those scribes that represent Ezra. )
F
Franciscan
Guest
High priest goes into Holy of Holies with animal blood to atone for sins to present to God on the Ark.
Jesus(High Priest) passes through the veil(barrier of sin) into Heaven with His own blood to present to the father on His throne.
(Heb 8-9)
Jesus(High Priest) passes through the veil(barrier of sin) into Heaven with His own blood to present to the father on His throne.
(Heb 8-9)
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Nita
Guest
One of my favorite types comes from Exodus 17:8-16:
17:8 Then came Am’alek and fought with Israel at Reph’idim. 17:9 And Moses said to Joshua, “Choose for us men, and go out, fight with Am’alek; tomorrow I will stand on the top of the hill with the rod of God in my hand.” 17:10 So Joshua did as Moses told him, and fought with Am’alek; and Moses, Aaron, and Hur went up to the top of the hill. 17:11 Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Am’alek prevailed. 17:12 But Moses’ hands grew weary; so they took a stone and put it under him, and he sat upon it, and Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the going down of the sun.17:13 And Joshua mowed down Am’alek and his people with the edge of the sword. 17:14 And the LORD said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the remembrance of Am’alek from under heaven.” 17:15 And Moses built an altar and called the name of it, The LORD is my banner, 17:16 saying, “A hand upon the banner of the LORD! The LORD will have war with Am’alek from generation to generation.”
I see it as a prefigurement of:
CALVARY -
Moses climbs hill and extends his arms;
Jesus climbs Calvary and extends His arms on the cross.
MASS (the ongoing presentation of Calvary) -
Moses uses Aaron and Hur to assist in continuing to keep his arms extended.
(Aaron=priest; Hur means “white linen” = righteous deeds of saints Rev 19:8)Jesus sacrifice continues to be offered thru priesthood. Our good deeds joined with Our Lords to merit grace in battle against evil.
CATHOLIC CHURCH as institution where sacrifice of Jesus offered -
when Moses needs assistance, he sits on a stone/rock.
when Jesus establishes church it is on the rock of Peter.
Nita
17:8 Then came Am’alek and fought with Israel at Reph’idim. 17:9 And Moses said to Joshua, “Choose for us men, and go out, fight with Am’alek; tomorrow I will stand on the top of the hill with the rod of God in my hand.” 17:10 So Joshua did as Moses told him, and fought with Am’alek; and Moses, Aaron, and Hur went up to the top of the hill. 17:11 Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Am’alek prevailed. 17:12 But Moses’ hands grew weary; so they took a stone and put it under him, and he sat upon it, and Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the going down of the sun.17:13 And Joshua mowed down Am’alek and his people with the edge of the sword. 17:14 And the LORD said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the remembrance of Am’alek from under heaven.” 17:15 And Moses built an altar and called the name of it, The LORD is my banner, 17:16 saying, “A hand upon the banner of the LORD! The LORD will have war with Am’alek from generation to generation.”
I see it as a prefigurement of:
CALVARY -
Moses climbs hill and extends his arms;
Jesus climbs Calvary and extends His arms on the cross.
MASS (the ongoing presentation of Calvary) -
Moses uses Aaron and Hur to assist in continuing to keep his arms extended.
(Aaron=priest; Hur means “white linen” = righteous deeds of saints Rev 19:8)Jesus sacrifice continues to be offered thru priesthood. Our good deeds joined with Our Lords to merit grace in battle against evil.
CATHOLIC CHURCH as institution where sacrifice of Jesus offered -
when Moses needs assistance, he sits on a stone/rock.
when Jesus establishes church it is on the rock of Peter.
Nita
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spauline
Guest
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inJESUS
Guest
what a great thread ! thank you all 
J
Jim_Baur
Guest
I really like this thread!!!
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havemercy
Guest
Those people were either Catholic and were pulling your leg or they were crazy.
Man. Sacred Scripture is friggin awesome. How could anyone have faked this? Whenever I’m in doubt, I turn to scripture and I’m certain to be cheered up.
Who’s in on a website? I’ll design it!
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Atreyu
Guest
You missed a bit of the story, NotWorthy. Look at what happens when God tells Abraham not to sacrifice Isaac:
As Abraham looked about, he spied a ram caught by its horns in the thicket. So he went and took the ram and offered it up as a holocaust in place of his son.
The ram is caught in the thicket = crown of thorns. This ram is sacrificed in place of Isaac = the sacrifice of Christ in place of our own death. Note also that Abraham rides there on a donkey.
If anyone is interested in some typology associated with the mysteries of the Rosary, try this page.
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havemercy
Guest
I only read that last one…And I must say. You bring up some WAY awesome points. They make me happy too. Christian “reunity”.
I hope you’re right. I’d like to see more of this, with a less annoying background (greeeen).
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NotWorthy
Guest
Alas, my memory is not worthy, also!!!
Wasn’t Isaac gone from Abraham for three days as well? From the time that God told Abraham that he was to sacrifice his “own beloved son” to when God released him from his duty was three days.
Also, notice that Abraham says, “God will provide the sheep for the sacrifice”. This is a promise that will take some 2000 or so years to fulfill on a nearby hill.
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NotWorthy
Guest
Actually, until recently, I understood this to be true statement regarding Catholics. Typology, among Catholic scholars, was largely ignored. It’s seen a rebirth in the last 50 years or so, if I remember correctly.
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spauline
Guest
thanks for the comments.I only read that last one…And I must say. You bring up some WAY awesome points. They make me happy too. Christian “reunity”.
Well, the one on the two witnesses and OT typology one can be viewed on my blog that is BLACK background with white letters, but there’s still green letters occasionally for teaching emphasis.
Here’s the links at the end:
two witnesses is shorter than OT typology, but I would recommend both as good reads, similar subject matter. But if these other backgrounds are not good, let me know.
blessings!
Two Witnesses, Scripture and Tradition
OT typology and Jewish/Church History
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havemercy
Guest
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spauline
Guest
this is a little off topic, but here’s “typology”, or at least Biblical imagery, applied to modern politics:
The Bible’s Earth, Sea, and Sand, and Modern Politics
ps i have more reflection that builds or elaborates on this if anybody’s interested!
blessings!
scott
The Bible’s Earth, Sea, and Sand, and Modern Politics
ps i have more reflection that builds or elaborates on this if anybody’s interested!
blessings!
scott
B
bill210
Guest
MELCHIZEDEK
By translation King of righteousness
King of Salem which means King of Peace.
He was a priest of the most high God
He offered bread and wine in sacrafice
He was without geneology [without beginning or end]
Abraham paid him tithes.
A TYPE OF JESUS CHRIST REDEEMER,THE EUCHARISTIC CHRIST,CHRIST ETERNAL PRIEST,CHRIST THE KING
A DEO GLORIA
AMEN
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