1. Introduction
The Hebrew Bible was not merely a historical backdrop to the life of Jesus and the birth of the Church; it was the very Scriptural foundation upon which their identity, mission, theology, and ethics were built. Every dimension of Jesus’ ministry and the apostolic proclamation presupposed familiarity with the Law, the Prophets, and the Writings. This article explores the role of the Hebrew Scriptures in the life of Jesus, the teachings of the early Church, and the process by which the Old Testament became Christian Scripture—interpreted in light of the Christ event and foundational for the formation of the New Testament canon.
2. The Hebrew Bible as Jesus’ Bible
A. Scripture in Jewish Galilee
Jesus was raised in first-century Galilean Judaism, a society saturated with Scripture:
- Synagogue readings formed part of weekly worship (Luke 4:16–21),
- Households recited and taught Torah (cf. Deut. 6:7; Matt. 22:36–40),
- Jewish festivals and rituals were governed by biblical texts (John 7:37–39; Matt. 26:17–19).
B. Jesus as Interpreter of Scripture
Jesus engaged Scripture authoritatively and frequently, portraying himself not as a critic but as its fulfiller (Matt. 5:17):
- Quoted Torah in moral teaching (Matt. 22:37–40),
- Invoked prophetic texts to define his mission (Luke 4:18–19; Isa. 61),
- Cited Psalms and Deuteronomy during temptation (Matt. 4:1–11).
Jesus’ scriptural knowledge was both literary and theological, rooted in deep tradition and shaped by divine calling.
3. Jesus’ Use of the Threefold Canon
Jesus referred to the tripartite structure of Scripture:
“Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.” (Luke 24:44)
This division reflects the Tanakh (Torah, Nevi’im, Ketuvim), indicating:
- Jesus recognised the Hebrew Bible’s canonical form,
- He saw these texts as prophetic, messianic, and divinely inspired.
His hermeneutic was Christocentric: all Scripture, rightly read, points to him (John 5:39; Luke 24:27).
4. The Early Church’s Use of the Old Testament
A. Apostolic Preaching (Kerygma)
The apostles proclaimed the gospel by interpreting Jesus in light of Scripture:
- Peter’s sermon at Pentecost cites Joel, Psalms, and 2 Samuel (Acts 2),
- Stephen recounts Israel’s history from Genesis to the Prophets (Acts 7),
- Paul argues from Genesis, Exodus, Isaiah, and the Psalms in his letters.
Scripture was the primary source for understanding Christ’s death, resurrection, and mission (1 Cor. 15:3–4).
B. Scripture as Proof and Fulfilment
The early Church did not see itself as rejecting Judaism but as fulfilling it:
- Jesus is the promised Messiah of Isaiah and Daniel,
- His death echoes the Suffering Servant (Isa. 53) and Passover lamb (Exod. 12),
- The resurrection is seen as the vindication of the Davidic promise (Psalm 16; Acts 13:33–35).
5. Textual Sources and Translation Use
A. Septuagint as Christian Scripture
The apostles and evangelists primarily quoted from the Greek Septuagint (LXX), not the Hebrew Masoretic Text:
- Enabled missionary work among Greek-speaking Jews and Gentiles,
- Provided messianic renderings favourable to Christological interpretation.
This explains linguistic divergences in New Testament citations (e.g., Heb. 10:5–7 vs. Ps. 40:6–8).
B. Scrolls and Early Codices
The early Church, like contemporary Jews, initially used scrolls, but quickly adopted the codex:
- Allowed compilation of multiple biblical books,
- Accelerated the formation of a Christian canon alongside the Old Testament.
6. Typology and Theological Interpretation
The New Testament interprets the Old Testament typologically:
- Jesus as the new Adam (Rom. 5:14),
- Jesus as the greater Moses (Matt. 5–7; Heb. 3:1–6),
- The Church as the new Israel (1 Pet. 2:9–10),
- Baptism as the Red Sea crossing (1 Cor. 10:1–2),
- The Cross as fulfilment of Isaac’s sacrifice, Passover, and Day of Atonement.
This theological reading did not negate the Old Testament’s historical meaning but revealed its full spiritual depth in Christ.
7. The Old Testament in Worship and Liturgy
The Hebrew Bible shaped early Christian worship:
- Psalms were sung as prayers and hymns (Eph. 5:19; Col. 3:16),
- Readings from the Law and Prophets continued (Acts 13:15),
- The Eucharist drew on Passover typology and Exodus theology (Luke 22:15–20; 1 Cor. 5:7).
Even in Gentile churches, the Old Testament remained sacred Scripture, forming the spiritual backbone of Christian identity.
8. Theological Status of the Old Testament
Despite the rise of the New Testament writings, the Church maintained the Old Testament as authoritative:
- Paul declared, “All Scripture is God-breathed” (2 Tim. 3:16)—referring to the Hebrew Bible,
- The Old Testament was “written for our instruction” (Rom. 15:4),
- The moral law, prophetic promises, and covenant structure were retained and reinterpreted in Christ.
This contradicts later Marcionite heresies, which sought to sever Christianity from its Jewish roots.
9. Summary Table: Key Uses of the Hebrew Bible in Early Christianity
| Function | Examples | Scriptural Base |
|---|---|---|
| Messianic Prophecy | Virgin birth, suffering servant | Isa. 7:14; 53 |
| Apostolic Preaching | Peter, Paul, Stephen | Psalms, Joel, Exodus |
| Ethical Teaching | Love of God and neighbour | Lev. 19:18; Deut. 6:5 |
| Liturgical Worship | Psalms in prayer and hymns | Book of Psalms |
| Typology | Adam, Moses, Exodus | Gen. 1–3; Exod. 12; Num. 21 |
10. Conclusion
The Hebrew Bible was the Scriptural heart of Jesus’ teaching, the intellectual and spiritual foundation of the apostolic gospel, and the theological reservoir from which early Christians drew their understanding of God, Christ, salvation, and ethics. Through reading, preaching, typology, and worship, the Old Testament was not replaced but re-illuminated in light of Christ. For the early Church, to know Christ rightly was to read the Scriptures rightly—and the Scriptures they had were the Law, the Prophets, and the Writings.