Reading Old and New Testaments together (3): Redemption and Hope

Why should Christians bother to read the Old Testament? Why should we have passages from Hebrew Scripture read in services of Christian worship. And why should anyone bother to preach on an Old Testament text in a service of Christian worship?

I have already suggested that the church, as a whole, needs these books, and values these scriptures; that they shape, inform, and enrich our lives as Christians. See

There are a number of key themes in the books of the Old Testament that resonate strongly within the pages of the New Testament. Take away any one of these key themes, and the New Testament would be impoverished, and our Christian faith would be less enriched. We need these Old Testament themes from the times of the patriarchs and matriarchs, the judges and sages, the prophets and kings, to make sense of the story of Jesus and the early church!

Thus far, we have explored themes of the people of God, in covenant with God, who offers love and mercy, through the gift of the Law, as well as the worship offered to God and the justice demanded by God. See and

In this post, we continue with to further themes: redemption, and hope.

In the story about Israel that was told and retold by the people over centuries, the theme of Redemption holds centre stage. God is the one who Redeems Israel (Exod 6:6; 2 Sam 7:22–24; Ps 19:14, 78:35; Job 19:25; Isa 41:14, 43:14, 44:6, 24, etc) and who brings salvation to Israel (Exod 14:13–14, 15:1–2; 1 Sam 2:1–2; 1 Chr 16:8–36; Isa 12:2–3; 33:22, 35:4, 63:1; Jer 30:8–11, 42:11; and in many psalms).

The story of the Passover (Exod 14) and the Exodus from Egypt (Exod 15) becomes the central and all-informing narrative for the people of Israel, regularly repeated in brief assertions (Exod 19:4, 20:2; Lev 11:45, 25:38; 26:13; Num 15:41; Deut 5:6; Judg 2:1, 6:8; 1 Sam 8:8, 10:18) and extended credal affirmations (Deut 26:5–9; Josh 24:2–8), as well as sung in psalms (Ps 78:9–72; 80:8–14, 136:10–22; and see Hosea 11:1–4).

Indeed, it was the experience of Exile from the land, and the yearning to return to the land of Israel, that brought the story of the Exodus from Egypt to the centre of the identity of the people of Israel. Much of Hebrew Scripture was collated and constructed as a literary whole during this period of return to the land, with the rebuilding of the city and the restoration of the worship life of Israel in Jerusalem.

The Passover was retold and remembered, not only in the annual festival, but also in the psalms and stories of the people. Looking back, from the perspective of being once more back in the land, meant that the power of this story of leaving behind and moving ahead, took a stronger grip on the collective psyche of the people.

This Passover focus then shapes the story of Jesus and defines the central purpose of Christian faith. Jesus is described as the lamb of God (John 1:29, 36), the Passover lamb (1 Cor 5:7). It is Jesus who effects salvation (Luke 2:29–32, 3:3–6, 19:9–10; Acts 4:8–12, 13:26–31, 28:28; Rom 1:16–17; 1 Thess 5:9; Eph 1:11–14). It is Jesus who brings redemption (Luke 2:38, 21:28, 24:21; Rom 3:21–26; Gal 4:4–7; Eph 1:7–10; Titus 2:11–14; Heb 9:11–14) for the people of God.

Finally, the theme of Hope is articulated in the Old Testament. The theme can be found in the stories of Israel wandering in the desert, searching hopefully for the promised land. Hope is articulated most clearly in the prophetic stream of writings. The prophets decry the infidelity of Israel and proclaim God’s judgement. They proclaim that judgement will fall on the people on the Day of the Lord (Isa 2:12–22, 13:6–16; Jer 46:10; Joel 2:1–11; Amos 5:18–24; Zeph 1:7–18; Mal 4:1–5). Yet they also look with hope to a time when peace will reign and justice will be done (Isa 2:1–4, 5:1–7, 9:6–7, 28:16–17, 42:1–9, 52:9–10, 66:12; Ezek 34:25; Hag 2:9; Zech 8:12).

Under the weight of oppression by foreign powers—initially Assyria and Babylon, and then after the Macedonian expansion under Alexander the Great—this prophetic Hope transforms into apocalyptic literature (Isa 24–27, 33-35; Ezek 38–39; Dan 7–12; Zech 12–14). Given the grim circumstances of daily life, the vision of a new era continues to motivate and inspire the people with hope grounded in a deep trust that God would overcome evil and institute a new era. Writers beyond the Old Testament continue to articulate this hope (1 Enoch; Testament of Moses; 2 Baruch; 4 Ezra; and a number of the Dead Sea Scrolls).

The theme of Hope also informs Christian faith. Jesus offers a vision of the Kingdom of God which has been influenced by Jewish ideas (Mark 1:14–15; Matt 4:17–20, 5:3–10; Luke 4:43, 17:20–21; John 3:1–8). So many of the parables of Jesus focus on this kingdom (Mark 4:10–34; Matt 13:24–52, 25:1–46). This vision of Jesus had clearly been sharpened by the yearnings for freedom that had percolated within Israel over centuries under the extended rule of foreign powers (the Seleucids and then the Romans).

Paul articulates a sense that “the appointed time has grown very short” (1 Cor 7:29). He writes “that you may not grieve as others do who have no hope” (1 Thess 4:13), affirming that “the day of the Lord will come like a thief in the night” (1 Thess 5:2), that is, it will be very soon that the kingdom will come. The groaning of this creation yearn for that time to come soon (Rom 8:18–25).

The very last book of the New Testament, the Revelation attributed to John, portrays the dramatic events which lead to the ultimate instituting of “a new heaven and a new earth”, here on this earth (Rev 21:1–4). In the final chapter of this book, Jesus declares, “Behold, I am coming soon” (Rev 22:12), and invites believers to respond, simply, “come” (Rev 22:17). So it is that Hope, a central Old Testament theme, continues unabated right throughout the New Testament.


We have thus reviewed a number of key themes, which indicate how the Old Testament connects with the New Testament, informing the faith of Jesus and his followers, shaping the beliefs of the emerging movement and the way that communities of faith lived out their discipleship. As a major influence for those times, so the Old Testament continues to provide guidance, nourishment, challenge, and inspiration, for faithful followers of Jesus in the 21st century.

So that’s why we should read, study, and preach from the Old Testament!!

Author: John T Squires

My name is John Squires. I live in the Australian Capital Territory. I have been an active participant in the Uniting Church in Australia (UCA) since it was formed in 1977, and was ordained as a Minister of the Word in this church in 1980. I have served in rural, regional, and urban congregations and as a Presbytery Resource Minister and Intentional Interim Minister. For two decades I taught Biblical Studies at a theological college and most recently I was Director of Education and Formation and Principal of the Perth Theological Hall. I've studied the scriptures in depth; I hold a number of degrees, including a PhD in early Christian literature. I am committed to providing the best opportunities for education within the church, so that people can hold to an informed faith, which is how the UCA Basis of Union describes it. This blog is one contribution to that ongoing task.

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