use of the Old Testament in the Gospels

This is a shortened version of a paper I wrote in 2011 for Theological Study. I have recently been looking further into the fulfilment of the Old Testament by the new and edited this slighted for sharing (changed a few sentences to make it sound a little less academic). I have left the reference markers in there but removed the several pages of reference listings. Happy to share if anyone is interested, or needs an insomnia cure.

The Old Testament was the scripture of the Jewish people (1) at the time of Christ structured (unlike in the modern Christian Canon of the Old Testament) into the Law (the five books of Moses) the Prophets and the Writings. The Jewish people, as the initial emphasis of Christ’s saving mission on earth (2) were generally well versed in the scriptures and it flows logically that this common point of reference would be used heavily by Christ and his disciples as they ministered to them.

New Testament writers also follow the practice of utilising the words already penned by others in the history of the Scriptures, recognition that the Old Testament has a clarity they could not improve on. (3) This approach is continued in Orthodox tradition in the manner of referring to the Scripture and Church Fathers.

Christians often overlook the importance of these references, halting their attention at the authority of those quoting without considering the origin of the quotes. However, as these Old Testament works are are understood as the direct communication between God and his people these quotations, particularly as they relate to events show the authority of God in the New Testament, as the “New Testament writers firmly believed that what they were witnessing was exactly what the Old Testament spoke about.” (4)

This article will look at a General review of Old Testament usage in each of the Four Gospels, usage for Highlighting the fulfilment of prophecy and as a Revelation of Old Testament types.

General review of Old Testament usage in the Four Gospels

Matthew

With the Gospel of St Matthew being directed at the Jews (5) and it’s main objective being to “to prove to the Jews that Jesus Christ is precisely that Messiah Whom the Old Testament prophets had predicted”6 it is not surprising that it contains much in the way of direct scriptural reference to the Old Testament. The amount of scriptural references that a close enough for biblical commentators to consider as quotations is fifty-five, whereas the the remaining three Gospels number fifty-five.(7) These considerable links to the Old Testament help form a solid transition from the Old Testament to the New and have led to the thought that this had some bearing on it’s placement as the first of the Gospels. (8)

Even as early as St Matthew expounds his infancy narrative there are direct references to prophecies in the book of Isaiah. (9) As the Angel of the Lord explains to Joseph the circumstances of Mary’s conception the words used “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.”(10) are all taken from Isaiah “Behold, a virgin shall conceive, and bear a son, And shall call his name Immanuel.”(11).

Further on we come to an explicit reference (12) to the place of the Saviour’s birth, referencing the Old Testament prophecy of Micah: “But thou, Beth-lehem Ephratah,Though thou be little among the thousands of Judah,Yet out of thee shall he come forth unto me that is to be ruler in Israel; Whose goings forth have been from of old, from everlasting.”(13)

In several instances St Matthew explicitly states his quotation of the Old Testament, the first (14) of which occurs during his account of Herrod’s Massacre and his reference of the Prophet Jeremiah “Then was fulfilled that which was spoken by Jeremy the prophet, saying, (18) In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.”(15)

St Matthew’s Gospel also contains one of the more interesting practices of joining the quotations of several prophets together. “Matthew 24:15–31 contains references to Dan. 11:31; 12:11; Dt. 13:1–3; Isa. 34:4; Dan. 7:13; Zech. 12:10; and Isa. 27:13.”(16) This is a long passage spoken by Christ where these prophecies are interwoven in a dialogue about his second coming referencing the scriptures they were familiar with as shown in historical writings.(17)

Mark

St Mark’s Gospel is less endowed with direct quotations from the Jewish scripture, namely as his main focus is on a “strong and clear narration of Christ’s miracles, emphasizing through them God’s heavenly greatness and omnipotence”(18). Mark does maintain the key Old Testament reference of John the Baptist as “The voice of one crying in the wilderness”(19) recalling the speech of the Prophet Isaiah.

In his response to criticism of His disciples by the Scribes and Pharisee’s Christ quotes the Prophet Isaiah also, bringing into question the amount of faith in their hearts as opposed to them “teaching for doctrines the commandments of men.(20)”

In the Lord’s triumphant entry into Jerusalem prior to his passion, the people praise his arrival using the psalmody of their Jewish tradition. The praise in the verse “And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:”(21) coming straight from the Psalms. (22)

At his trial, answering the question of the high priest, the high priest asked him, and said unto him, “Art thou the Christ, the Son of the Blessed?”(23), Christ answers directly “I am: hand ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”, (24) using the scriptural references to both Psalms (25) and Daniel (26) to place His authority.

The final complete quotation in Mark comes in the Lord’s final moments as he cries out “Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?(27)” quoting the Psalms (28). This was recognized by those around him who mocked him believing he was calling Elijah.

Luke

In the Gospel of St Luke the direct quotations are not as lengthy than in Matthew or Mark, rather a one or two verses at most are generally used in this manner. (29) While St Luke was a convert to Judaism (30) he is very familiar with much of the canon of Hebrew scripture “were written in the law of Moses, and in the prophets, and in the psalms” (31).

The majority of quotations in Luke are inclosed in the speech of others, in fact all but the first three. (32) Not surprisingly Christ quotes a significant number of these starting with his rebuke of the devil during His temptation in the wilderness. (33)

Although Luke’s direct references are shorter and less prevalent than those in the first two Gospels, there is no shortage of allusion to the Old Testament which some have listed at 449, with this allusion in a first century Jewish context being none the less important than direct reference. (34)

Luke also carries the linkage between Christ and the “Wisdom of God” (35) in the Old Testament and firmly presents that by the allusions and references that announce and witness to Christ’s arrival and mission are proof of their divine ordination.(36)

Similar to Mark there is a direct quotation in the account of Christ’s final moments where the Lord cries out “Father, into thy hands I commend my spirit” (37) as with the former a quote from the Psalms; asserting God’s plan for salvation and the voluntary nature of Christ’s death to fulfil this plan. (38)

John

The timeline of John’s Gospel differs from the others in that it starts with the pre-eternal birth of the Son of God39. These first seven verses in John parallel the creation story in the same location in the book of Genesis but giving these concurrent ideas a more elevated purpose in the New Testament.(40)

The closer the narrative of John’s Gospel moves towards Christ’s death on the Cross the greater the emphasis of the Old Testament reference to the fulfilment of scripture and significant stress on the notion that the rejection of Christ by the Jews strongly achieves this. (41)

The entry of the Lord into Jerusalem has direct quotation in John as in other Gospels, both in the manner of His entry42 and the praises from the people.(43)

When Christ encountered criticism from the Pharisees in the temple regarding Him bearing his own witness44 both parties reference the Jewish Tradition that no person may be a witness to their own works (45). The response of Jesus to this is rejection of the Pharisees judgment of Him as an ordinary man and the reference of His Father as the witness to His authority. (46)

Highlighting the fulfilment of prophecy

Both in the narration of the Gospel authors themselves and the quotations directly from Christ’s teachings Old Testament references are used to highlight the the fulfilment of Jewish prophecy in the words or actions of Christ. From the early references around Christ’s conception, as mentioned above, where the birthplace of the Messiah is shown to be that mentioned in Isaiah, not to mention Herod’s massacre, the Gospel author’s point out how these early events fulfil the Jewish “Messianic Hope”. (47) This highlighting of prophecy serves to highlight the revealing of the Messiah to His people.

One of the earliest open displays of Christ’s succumbing to the fulfilment of scripture comes at his Baptism at the Jordan. Despite St John the Baptists initial refusal to baptize him, 48Jesus insists “And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil call righteousness. Then he suffered him.” (49) so that the essential nature of God’s determination is shown. (50)

Many examples of prophetic fulfilment have been outlined in the discussion of the Four Gospels above.

Revelation of Old Testament types

Scriptural references for the elaboration of typology are common in the Gospels (and indeed the remainder of the New Testament). In Christian theology these typological references are seen not only to maintain the original historical context but extend their significance greater than the Old Testament example alone. (51) Many of these typologies relate directly to Christ or His actions.

Christ is seen as the new Adam, with the first human being made in the image of the Word. (52) In Mark’s Gospel this is shown in the wild beasts acknowledging Christ’s sovereignty over them. (53) This typology is also alluded to by tradition by the location of the crucifixion as being that where the first human reposed (54).

In John’s Gospel the recounting of St John the Baptist’s proclamation of Christ as the “Lamb of God” links Him to the replacement of the sacrificial lamb of temple worship and the prophecy of Isaiah where the Messiah is “brought as a lamb to the slaughter, And as a sheep before her shearers is dumb, So he openeth not his mouth”.(55) This rendition also types the lamb God calls Abraham to sacrifice in place of his son.(56)

There is also significant Davidic typology, particularly in the Gospel of John (57) where references to Psalms in which David is speaking are used. (58)

The revelation of the Old Testament types started in the Gospels then expands itself through the New Testament especially throughout the Pauline writings and the Apocalypse of John. (59)

Conclusion

Old Testament references occur frequently in the New Testament and particularly in the four Gospels. Even with the different objectives and audiences of the four different Gospels the use of Old Testament reference either by direct quotation or allusion is frequent whether by the recorded words and actions of Christ, the usage of the authors themselves or others with whom Christ and the Apostles interacted.

These references are critical to share in context the arrival of the Messiah with the people of the time, highlight the fulfilment of prophecy to them and to the generations to come and provides to this day a revelation of the Old Testament to the Church in light of Christ’s ministry on earth. The Church has recgnized this fullfillement with the sybolic usage of a man or angel (for Matthew), a lion (for Mark), an ox (for Luke) and an Eagle (for John) itself a reference to the “mysterious chariot seen by the prophet Ezekiel at the river Chebar”. (60)

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use of the Old Testament in the Gospels

This is a shortened version of a paper I wrote in 2011 for Theological Study. I have recently been looking further into the fulfilment of the Old Testament by the new and edited this slighted for sharing (changed a few sentences to make it sound a little less academic). I have left the reference markers in there but removed the several pages of reference listings. Happy to share if anyone is interested, or needs an insomnia cure.

The Old Testament was the scripture of the Jewish people (1) at the time of Christ structured (unlike in the modern Christian Canon of the Old Testament) into the Law (the five books of Moses) the Prophets and the Writings. The Jewish people, as the initial emphasis of Christ’s saving mission on earth (2) were generally well versed in the scriptures and it flows logically that this common point of reference would be used heavily by Christ and his disciples as they ministered to them.

New Testament writers also follow the practice of utilising the words already penned by others in the history of the Scriptures, recognition that the Old Testament has a clarity they could not improve on. (3) This approach is continued in Orthodox tradition in the manner of referring to the Scripture and Church Fathers.

Christians often overlook the importance of these references, halting their attention at the authority of those quoting without considering the origin of the quotes. However, as these Old Testament works are are understood as the direct communication between God and his people these quotations, particularly as they relate to events show the authority of God in the New Testament, as the “New Testament writers firmly believed that what they were witnessing was exactly what the Old Testament spoke about.” (4)

This article will look at a General review of Old Testament usage in each of the Four Gospels, usage for Highlighting the fulfilment of prophecy and as a Revelation of Old Testament types.

General review of Old Testament usage in the Four Gospels

Matthew

With the Gospel of St Matthew being directed at the Jews (5) and it’s main objective being to “to prove to the Jews that Jesus Christ is precisely that Messiah Whom the Old Testament prophets had predicted”6 it is not surprising that it contains much in the way of direct scriptural reference to the Old Testament. The amount of scriptural references that a close enough for biblical commentators to consider as quotations is fifty-five, whereas the the remaining three Gospels number fifty-five.(7) These considerable links to the Old Testament help form a solid transition from the Old Testament to the New and have led to the thought that this had some bearing on it’s placement as the first of the Gospels. (8)

Even as early as St Matthew expounds his infancy narrative there are direct references to prophecies in the book of Isaiah. (9) As the Angel of the Lord explains to Joseph the circumstances of Mary’s conception the words used “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.”(10) are all taken from Isaiah “Behold, a virgin shall conceive, and bear a son, And shall call his name Immanuel.”(11).

Further on we come to an explicit reference (12) to the place of the Saviour’s birth, referencing the Old Testament prophecy of Micah: “But thou, Beth-lehem Ephratah,Though thou be little among the thousands of Judah,Yet out of thee shall he come forth unto me that is to be ruler in Israel; Whose goings forth have been from of old, from everlasting.”(13)

In several instances St Matthew explicitly states his quotation of the Old Testament, the first (14) of which occurs during his account of Herrod’s Massacre and his reference of the Prophet Jeremiah “Then was fulfilled that which was spoken by Jeremy the prophet, saying, (18) In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.”(15)

St Matthew’s Gospel also contains one of the more interesting practices of joining the quotations of several prophets together. “Matthew 24:15–31 contains references to Dan. 11:31; 12:11; Dt. 13:1–3; Isa. 34:4; Dan. 7:13; Zech. 12:10; and Isa. 27:13.”(16) This is a long passage spoken by Christ where these prophecies are interwoven in a dialogue about his second coming referencing the scriptures they were familiar with as shown in historical writings.(17)

Mark

St Mark’s Gospel is less endowed with direct quotations from the Jewish scripture, namely as his main focus is on a “strong and clear narration of Christ’s miracles, emphasizing through them God’s heavenly greatness and omnipotence”(18). Mark does maintain the key Old Testament reference of John the Baptist as “The voice of one crying in the wilderness”(19) recalling the speech of the Prophet Isaiah.

In his response to criticism of His disciples by the Scribes and Pharisee’s Christ quotes the Prophet Isaiah also, bringing into question the amount of faith in their hearts as opposed to them “teaching for doctrines the commandments of men.(20)”

In the Lord’s triumphant entry into Jerusalem prior to his passion, the people praise his arrival using the psalmody of their Jewish tradition. The praise in the verse “And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:”(21) coming straight from the Psalms. (22)

At his trial, answering the question of the high priest, the high priest asked him, and said unto him, “Art thou the Christ, the Son of the Blessed?”(23), Christ answers directly “I am: hand ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”, (24) using the scriptural references to both Psalms (25) and Daniel (26) to place His authority.

The final complete quotation in Mark comes in the Lord’s final moments as he cries out “Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?(27)” quoting the Psalms (28). This was recognized by those around him who mocked him believing he was calling Elijah.

Luke

In the Gospel of St Luke the direct quotations are not as lengthy than in Matthew or Mark, rather a one or two verses at most are generally used in this manner. (29) While St Luke was a convert to Judaism (30) he is very familiar with much of the canon of Hebrew scripture “were written in the law of Moses, and in the prophets, and in the psalms” (31).

The majority of quotations in Luke are inclosed in the speech of others, in fact all but the first three. (32) Not surprisingly Christ quotes a significant number of these starting with his rebuke of the devil during His temptation in the wilderness. (33)

Although Luke’s direct references are shorter and less prevalent than those in the first two Gospels, there is no shortage of allusion to the Old Testament which some have listed at 449, with this allusion in a first century Jewish context being none the less important than direct reference. (34)

Luke also carries the linkage between Christ and the “Wisdom of God” (35) in the Old Testament and firmly presents that by the allusions and references that announce and witness to Christ’s arrival and mission are proof of their divine ordination.(36)

Similar to Mark there is a direct quotation in the account of Christ’s final moments where the Lord cries out “Father, into thy hands I commend my spirit” (37) as with the former a quote from the Psalms; asserting God’s plan for salvation and the voluntary nature of Christ’s death to fulfil this plan. (38)

John

The timeline of John’s Gospel differs from the others in that it starts with the pre-eternal birth of the Son of God39. These first seven verses in John parallel the creation story in the same location in the book of Genesis but giving these concurrent ideas a more elevated purpose in the New Testament.(40)

The closer the narrative of John’s Gospel moves towards Christ’s death on the Cross the greater the emphasis of the Old Testament reference to the fulfilment of scripture and significant stress on the notion that the rejection of Christ by the Jews strongly achieves this. (41)

The entry of the Lord into Jerusalem has direct quotation in John as in other Gospels, both in the manner of His entry42 and the praises from the people.(43)

When Christ encountered criticism from the Pharisees in the temple regarding Him bearing his own witness44 both parties reference the Jewish Tradition that no person may be a witness to their own works (45). The response of Jesus to this is rejection of the Pharisees judgment of Him as an ordinary man and the reference of His Father as the witness to His authority. (46)

Highlighting the fulfilment of prophecy

Both in the narration of the Gospel authors themselves and the quotations directly from Christ’s teachings Old Testament references are used to highlight the the fulfilment of Jewish prophecy in the words or actions of Christ. From the early references around Christ’s conception, as mentioned above, where the birthplace of the Messiah is shown to be that mentioned in Isaiah, not to mention Herod’s massacre, the Gospel author’s point out how these early events fulfil the Jewish “Messianic Hope”. (47) This highlighting of prophecy serves to highlight the revealing of the Messiah to His people.

One of the earliest open displays of Christ’s succumbing to the fulfilment of scripture comes at his Baptism at the Jordan. Despite St John the Baptists initial refusal to baptize him, 48Jesus insists “And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil call righteousness. Then he suffered him.” (49) so that the essential nature of God’s determination is shown. (50)

Many examples of prophetic fulfilment have been outlined in the discussion of the Four Gospels above.

Revelation of Old Testament types

Scriptural references for the elaboration of typology are common in the Gospels (and indeed the remainder of the New Testament). In Christian theology these typological references are seen not only to maintain the original historical context but extend their significance greater than the Old Testament example alone. (51) Many of these typologies relate directly to Christ or His actions.

Christ is seen as the new Adam, with the first human being made in the image of the Word. (52) In Mark’s Gospel this is shown in the wild beasts acknowledging Christ’s sovereignty over them. (53) This typology is also alluded to by tradition by the location of the crucifixion as being that where the first human reposed (54).

In John’s Gospel the recounting of St John the Baptist’s proclamation of Christ as the “Lamb of God” links Him to the replacement of the sacrificial lamb of temple worship and the prophecy of Isaiah where the Messiah is “brought as a lamb to the slaughter, And as a sheep before her shearers is dumb, So he openeth not his mouth”.(55) This rendition also types the lamb God calls Abraham to sacrifice in place of his son.(56)

There is also significant Davidic typology, particularly in the Gospel of John (57) where references to Psalms in which David is speaking are used. (58)

The revelation of the Old Testament types started in the Gospels then expands itself through the New Testament especially throughout the Pauline writings and the Apocalypse of John. (59)

Conclusion

Old Testament references occur frequently in the New Testament and particularly in the four Gospels. Even with the different objectives and audiences of the four different Gospels the use of Old Testament reference either by direct quotation or allusion is frequent whether by the recorded words and actions of Christ, the usage of the authors themselves or others with whom Christ and the Apostles interacted.

These references are critical to share in context the arrival of the Messiah with the people of the time, highlight the fulfilment of prophecy to them and to the generations to come and provides to this day a revelation of the Old Testament to the Church in light of Christ’s ministry on earth. The Church has recgnized this fullfillement with the sybolic usage of a man or angel (for Matthew), a lion (for Mark), an ox (for Luke) and an Eagle (for John) itself a reference to the “mysterious chariot seen by the prophet Ezekiel at the river Chebar”. (60)

use of the Old Testament in the Gospels

This is a shortened version of a paper I wrote last year for Theological Study. I have recently been looking further into the fulfilment of the Old Testament by the new and edited this slighted for sharing (changed a few sentences to make it sound a little less academic). I have left the reference markers in there but removed the several pages of reference listings. Happy to share if anyone is interested, or needs an insomnia cure.

The Old Testament was the scripture of the Jewish people (1) at the time of Christ structured (unlike in the modern Christian Canon of the Old Testament) into the Law (the five books of Moses) the Prophets and the Writings. The Jewish people, as the initial emphasis of Christ’s saving mission on earth (2) were generally well versed in the scriptures and it flows logically that this common point of reference would be used heavily by Christ and his disciples as they ministered to them.

New Testament writers also follow the practice of utilising the words already penned by others in the history of the Scriptures, recognition that the Old Testament has a clarity they could not improve on. (3) This approach is continued in Orthodox tradition in the manner of referring to the Scripture and Church Fathers.

Christians often overlook the importance of these references, halting their attention at the authority of those quoting without considering the origin of the quotes. However, as these Old Testament works are are understood as the direct communication between God and his people these quotations, particularly as they relate to events show the authority of God in the New Testament, as the “New Testament writers firmly believed that what they were witnessing was exactly what the Old Testament spoke about.” (4)

This article will look at a General review of Old Testament usage in each of the Four Gospels, usage for Highlighting the fulfilment of prophecy and as a Revelation of Old Testament types.

General review of Old Testament usage in the Four Gospels

Matthew

With the Gospel of St Matthew being directed at the Jews (5) and it’s main objective being to “to prove to the Jews that Jesus Christ is precisely that Messiah Whom the Old Testament prophets had predicted”6 it is not surprising that it contains much in the way of direct scriptural reference to the Old Testament. The amount of scriptural references that a close enough for biblical commentators to consider as quotations is fifty-five, whereas the the remaining three Gospels number fifty-five.(7) These considerable links to the Old Testament help form a solid transition from the Old Testament to the New and have led to the thought that this had some bearing on it’s placement as the first of the Gospels. (8)

Even as early as St Matthew expounds his infancy narrative there are direct references to prophecies in the book of Isaiah. (9) As the Angel of the Lord explains to Joseph the circumstances of Mary’s conception the words used “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.”(10) are all taken from Isaiah “Behold, a virgin shall conceive, and bear a son, And shall call his name Immanuel.”(11).

Further on we come to an explicit reference (12) to the place of the Saviour’s birth, referencing the Old Testament prophecy of Micah: “But thou, Beth-lehem Ephratah,Though thou be little among the thousands of Judah,Yet out of thee shall he come forth unto me that is to be ruler in Israel; Whose goings forth have been from of old, from everlasting.”(13)

In several instances St Matthew explicitly states his quotation of the Old Testament, the first (14) of which occurs during his account of Herrod’s Massacre and his reference of the Prophet Jeremiah “Then was fulfilled that which was spoken by Jeremy the prophet, saying, (18) In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.”(15)

St Matthew’s Gospel also contains one of the more interesting practices of joining the quotations of several prophets together. “Matthew 24:15–31 contains references to Dan. 11:31; 12:11; Dt. 13:1–3; Isa. 34:4; Dan. 7:13; Zech. 12:10; and Isa. 27:13.”(16) This is a long passage spoken by Christ where these prophecies are interwoven in a dialogue about his second coming referencing the scriptures they were familiar with as shown in historical writings.(17)

Mark

St Mark’s Gospel is less endowed with direct quotations from the Jewish scripture, namely as his main focus is on a “strong and clear narration of Christ’s miracles, emphasizing through them God’s heavenly greatness and omnipotence”(18). Mark does maintain the key Old Testament reference of John the Baptist as “The voice of one crying in the wilderness”(19) recalling the speech of the Prophet Isaiah.

In his response to criticism of His disciples by the Scribes and Pharisee’s Christ quotes the Prophet Isaiah also, bringing into question the amount of faith in their hearts as opposed to them “teaching for doctrines the commandments of men.(20)”

In the Lord’s triumphant entry into Jerusalem prior to his passion, the people praise his arrival using the psalmody of their Jewish tradition. The praise in the verse “And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:”(21) coming straight from the Psalms. (22)

At his trial, answering the question of the high priest, the high priest asked him, and said unto him, “Art thou the Christ, the Son of the Blessed?”(23), Christ answers directly “I am: hand ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”, (24) using the scriptural references to both Psalms (25) and Daniel (26) to place His authority.

The final complete quotation in Mark comes in the Lord’s final moments as he cries out “Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?(27)” quoting the Psalms (28). This was recognized by those around him who mocked him believing he was calling Elijah.

Luke

In the Gospel of St Luke the direct quotations are not as lengthy than in Matthew or Mark, rather a one or two verses at most are generally used in this manner. (29) While St Luke was a convert to Judaism (30) he is very familiar with much of the canon of Hebrew scripture “were written in the law of Moses, and in the prophets, and in the psalms” (31).

The majority of quotations in Luke are inclosed in the speech of others, in fact all but the first three. (32) Not surprisingly Christ quotes a significant number of these starting with his rebuke of the devil during His temptation in the wilderness. (33)

Although Luke’s direct references are shorter and less prevalent than those in the first two Gospels, there is no shortage of allusion to the Old Testament which some have listed at 449, with this allusion in a first century Jewish context being none the less important than direct reference. (34)

Luke also carries the linkage between Christ and the “Wisdom of God” (35) in the Old Testament and firmly presents that by the allusions and references that announce and witness to Christ’s arrival and mission are proof of their divine ordination.(36)

Similar to Mark there is a direct quotation in the account of Christ’s final moments where the Lord cries out “Father, into thy hands I commend my spirit” (37) as with the former a quote from the Psalms; asserting God’s plan for salvation and the voluntary nature of Christ’s death to fulfil this plan. (38)

John

The timeline of John’s Gospel differs from the others in that it starts with the pre-eternal birth of the Son of God39. These first seven verses in John parallel the creation story in the same location in the book of Genesis but giving these concurrent ideas a more elevated purpose in the New Testament.(40)

The closer the narrative of John’s Gospel moves towards Christ’s death on the Cross the greater the emphasis of the Old Testament reference to the fulfilment of scripture and significant stress on the notion that the rejection of Christ by the Jews strongly achieves this. (41)

The entry of the Lord into Jerusalem has direct quotation in John as in other Gospels, both in the manner of His entry42 and the praises from the people.(43)

When Christ encountered criticism from the Pharisees in the temple regarding Him bearing his own witness44 both parties reference the Jewish Tradition that no person may be a witness to their own works (45). The response of Jesus to this is rejection of the Pharisees judgment of Him as an ordinary man and the reference of His Father as the witness to His authority. (46)

Highlighting the fulfilment of prophecy

Both in the narration of the Gospel authors themselves and the quotations directly from Christ’s teachings Old Testament references are used to highlight the the fulfilment of Jewish prophecy in the words or actions of Christ. From the early references around Christ’s conception, as mentioned above, where the birthplace of the Messiah is shown to be that mentioned in Isaiah, not to mention Herod’s massacre, the Gospel author’s point out how these early events fulfil the Jewish “Messianic Hope”. (47) This highlighting of prophecy serves to highlight the revealing of the Messiah to His people.

One of the earliest open displays of Christ’s succumbing to the fulfilment of scripture comes at his Baptism at the Jordan. Despite St John the Baptists initial refusal to baptize him, 48Jesus insists “And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil call righteousness. Then he suffered him.” (49) so that the essential nature of God’s determination is shown. (50)

Many examples of prophetic fulfilment have been outlined in the discussion of the Four Gospels above.

Revelation of Old Testament types

Scriptural references for the elaboration of typology are common in the Gospels (and indeed the remainder of the New Testament). In Christian theology these typological references are seen not only to maintain the original historical context but extend their significance greater than the Old Testament example alone. (51) Many of these typologies relate directly to Christ or His actions.

Christ is seen as the new Adam, with the first human being made in the image of the Word. (52) In Mark’s Gospel this is shown in the wild beasts acknowledging Christ’s sovereignty over them. (53) This typology is also alluded to by tradition by the location of the crucifixion as being that where the first human reposed (54).

In John’s Gospel the recounting of St John the Baptist’s proclamation of Christ as the “Lamb of God” links Him to the replacement of the sacrificial lamb of temple worship and the prophecy of Isaiah where the Messiah is “brought as a lamb to the slaughter, And as a sheep before her shearers is dumb, So he openeth not his mouth”.(55) This rendition also types the lamb God calls Abraham to sacrifice in place of his son.(56)

There is also significant Davidic typology, particularly in the Gospel of John (57) where references to Psalms in which David is speaking are used. (58)

The revelation of the Old Testament types started in the Gospels then expands itself through the New Testament especially throughout the Pauline writings and the Apocalypse of John. (59)

Conclusion

Old Testament references occur frequently in the New Testament and particularly in the four Gospels. Even with the different objectives and audiences of the four different Gospels the use of Old Testament reference either by direct quotation or allusion is frequent whether by the recorded words and actions of Christ, the usage of the authors themselves or others with whom Christ and the Apostles interacted.

These references are critical to share in context the arrival of the Messiah with the people of the time, highlight the fulfilment of prophecy to them and to the generations to come and provides to this day a revelation of the Old Testament to the Church in light of Christ’s ministry on earth. The Church has recgnized this fullfillement with the sybolic usage of a man or angel (for Matthew), a lion (for Mark), an ox (for Luke) and an Eagle (for John) itself a reference to the “mysterious chariot seen by the prophet Ezekiel at the river Chebar”. (60)