These are a shadow of the things to come, but the substance belongs to Christ. (Colossians 2:17)
For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. (Hebrews 10:1)
They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” (Hebrews 8:5)
Clearly, one of the New Testament writers’ favorite images for relating the truth of the Gospel in the NT to the revelation of the Old Testament was that of “types” and “shadows.” The images are rich, intuitive, and quite helpful in explaining the issue of continuity between the Old Testament and the New. For that reason, Christian theologians of all ages and ecclesiastical persuasions have fastened on these two metaphors and methods of relating the truths of the two covenants, as well as the problem of progressive revelation. As we saw earlier, Turretin leaned on the idea heavily in his defense of the Old Testament’s authority.
The relationship between type and antitype is suggested by the roots of the terms with the idea of stamping or making an impression of an image on a coin or something. There is a correspondence between the stamp and the thing stamped. In the same way, an Old Testament type links up with its New Testament antitype by serving as a preview or advanced model of the coming reality.
Picking up the second image, everybody knows that a shadow is not the same thing as its object. It doesn’t have the same substance, weight, or reality. And yet, at the same time, it is dependent upon and similar to the thing that it is a shadow of. My shadow is similar, yet different from me. Its shape is determined, yes, by the light and the distance I am from the ground, but also, in a deciding sense, from my own shape.
So looking at some examples in the Old Testament, Hebrews indicates that the sacrificial system, with its various kinds of sacrifices for thanksgiving, atonement, cleansing, and so forth, all point forward to different dimensions of the ultimate sacrifice that Christ offered upon the cross. Moses was a type of Christ in the liberation and Exodus for the people of God he brought about, which prefigured the New Exodus Christ was to bring about. They are not the substance that is Christ, but they point forward in a way that is determinatively shaped by the substance that is Christ. They are the promises that are copies and shadows of heavenly and better things.