Typological exegesis is a biblical reading strategy based on the informing metaphor that the history of circumcised Israel forms the shadow of the history of spiritual Israel. As presently understood, every event recorded in the Old Testament is the shadow of an event in the spiritual realm that has or will effect spiritual Israel. These selected physical phenomena have spiritual parallels that are linked together in exactly the same manner as a two-dimensional, non-living shadow is produced by a three-dimensional, air-breathing person. In addition, it appears that the events of Jesus' physical ministry (at least as recorded by Matthew) are also the shadow of events that will occur to endtime disciples.
Typological exegesis stands diametrically opposed to historical exegesis. The reading strategy finds that the Christian Church went into mental or spiritual captivity just as the ancient nations of Israel went into physical captivity, that historical exegesis is the means by which this captivity is continued. In addition, the reading strategy finds that spiritual Israel will be liberated from mental captivity on a second Passover night just as physical Israel was liberated from Egyptian slavery on the first night of Passover. Therefore, physical and spiritual firstborns not under the Passover blood of the Lamb of God will be slain on a particular night, at a particular hour during the Tribulation. Spiritual Israel will at that time be as physical Israel was, including being more in number than the spiritual Egyptians.
Therefore, typological exegesis as a reading strategy recognizes all individuals baptized in the name of Jesus Christ as spiritual Israelites even though many of these individuals are not presently in covenant with the Father. Christ will turn his hand against many (two-thirds) of these holy ones, because they do not remain in covenant once they are spiritually liberated, but rather, return to spiritual Egypt or Babylon. They return by accepting the mark of the beast, which is Chi xi stigma, or the tattoo of Xx (Christ's cross), not 666. But at the world's present population, a billion disciples will prove genuine and will become the harvesters for the other half of humanity that is liberated from mental bondage to Satan halfway through seven years of tribulation. Therefore, all of Israel who endures to the end will be saved (Matt 10:22 & 24:13). But enduring will not be easy. The Church will not be raptured prior to Christ's return as the all-powerful Messiah.
Typological exegesis as a reading strategy is also opposed to the precept-upon-precept exegesis of Herbert Armstrong, and his theological descendants. While similarities in practices will exist between disciples who apply precept-upon-precept exegesis and typological exegesis, such as disciples applying both will keep the high Sabbaths as well as the weekly Sabbath, the differences are profound and are of sufficient magnitude that fellowship between disciples of both strategies is strained. Prophetic understandings stand in opposition, but perhaps the primary stumbling block for fellowship is the understandings of being born again.
Precept-upon-precept exegesis understands being "born again" as being glorified. A disciple is merely begotten by God when baptized. The disciple has to then qualify for eternal life. If the disciple produces no fruit, the disciple will be as a stillborn infant. Thus, precept-upon-precept exegesis has rightfully been labeled a theology of works by the greater Christian Church.
In order for spiritual Israel to cast a shadow into the physical realm, spiritual Israel must have life in the realm or dimension where spiritual beings exist. Thus, typological exegesis shows that from the moment of being placed in the eternal covenant, the disciple has life in the spiritual realm. The disciple is a child of God, not a fetus. And if anyone hinders this spiritual child from coming to the Father, it would be better if the person hadn't been born. And to teach these children to be juvenile delinquents by being lawless is to sin against the Holy Spirit. The theology of the Holiness Gospel that says all a person has to do is just believe causes actual harm to disciples, for baptism brings judgment upon disciples. If a disciple hasn't been "discipled" (i.e., taught the criteria by which he or she will be judged), then the disciple's teachers, regardless of the mighty works these teachers have done in the name of Jesus, will be rejected by Christ.
When a person is drawn from the world by the Father (John 6:44, 65), the person receives the Holy Spirit, albeit only a small portion. Until circumcised Israelites were baptized by fire on that day of Pentecost, the Holy Spirit had to be transferred directly to circumcised Israelites-the glorified Jesus "breathed" on His disciples (John 20:22)-but not so afterwards (Acts 2:38). Laying-on of hands wasn't necessary, for circumcised Israel had now been baptized by fire. But uncircumcised Israelites still required the direct transfer of the Holy Spirit (Acts 8:17), since uncircumcised Israel wasn't baptized with fire until Cornelius and his household received the Holy Spirit (Acts 10:44-46). After the Father baptizes by fire, anyone can receive the Holy Spirit indirectly. Water baptism, then, follows receiving the Holy Spirit. A person with the Holy Spirit has eternal life, so the person's "old man" is put to death in a watery grave. Once baptized the person is a child, an heir of God. And as long as the person remains in covenant, the person will be glorified-glorification is reaching the child's majority. The person won't become a baby God when glorified, but will become like Christ. The person isn't now qualifying for eternal life. The person has it. But the person can lose it by walking away from the covenant by which Christ bears the person's sins, the covenant that has the laws of God written on disciples' heats and minds. Once this person comes under judgment, even one sin credited to the person will send him or her into the lake of fire. Therefore, it is important that the person remains in the covenant by which Christ bears all of the person's sins. If a person wanders away, the person needs to run back as fast as his or her knees will bend.
Typological exegesis will be opposed by those Christian leaders who have never been spiritually minded, as evidenced by their opposition to God and his laws. It will be opposed by those genuine disciples who believe they already possess all truth. But it will be accepted by millions of disciples halfway through the Tribulation. It is the informing metaphor of the endtime Church in Philadelphia. Again, the gospel of the kingdom that must be proclaimed before the end of this age comes is that all who endure to the end will be saved (Matt 10:22 & 24:13-14). The twelve Apostles delivered this message to the lost sheep of the house of Israel when Christ came as a man, prior to His glorification. The Church in Philadelphia (as born-again men and women) will deliver the same message to the lost sheep of the spiritual house of Israel immediately prior to the end of this age. We of The Philadelphia Church - Stonefort are about that work even now.
My prayers are that you will join us in spiritual Jerusalem, where we will leave a light on.