Dr. Sherene Khouri | March 29, 2026
The death, suffering, and resurrection of Jesus Christ are the core themes of the Old Testament. Far from being a mere political tragedy or an act of rebellion against Roman authority, the cross represents the central tool through which God accomplishes his redemptive purpose in human history. The New Testament presents these events, not as mere incidents, but as a fulfillment of the divine saving plan of humanity. Jesus’s use of the OT had many predictions about his work and suffering, which he fulfilled in his life. The New Testament writers do not ignore these connections, but emphasize them, affirming that Jesus’s passion was the culmination of God’s saving work long anticipated in the sacred texts. Therefore, this paper shall discuss how the NT (New Testament) presents Jesus’ suffering and death as the fulfillment of OT (Old Testament) prophecies, revealing that the redemptive mission of the Messiah is the connecting theme of the OT and the NT, and it is foretold by the Hebrew Scripture.
Longing for Completion: The Old Testament’s Unfinished Story
The readers of the OT notice that its revelation is incomplete. The scripture stops with the book of Malachi talking about the day that is coming, where God will send Elijah, who will turn the hearts of fathers to their children (Malachi 4:1-6 ESV). The Israelites were facing spiritual, social, and religious decline despite their return to the land and building the temple. However, there was still something missing in their life, the Messiah. Therefore, they had an optimistic view of the future, expecting material and spiritual blessings in political and familial realms. They were expecting a radical change to be brought about by God. David Baker states that their hope “was based on the conviction that history moves in a direction, that this direction is set by God, that God acts within history to ensure this direction.” (1) After nearly 2,000 years since these words were written, one might ask: was their hope truly fulfilled?
In the NT, people asked who Jesus is and if he is the Messiah. The term Messiah refers to “persons who were ‘anointed’ and had been ‘elected, designated, appointed, given authority, qualified, and equipped’ for a specific office and the tasks that came along with that office.” (2)The Israelites were ultimately in need of a person sent by God to save them from their sins and help them become a light to the world. Their history shows that they are incapable of coming to God and pleasing him on their own. The apostles understood this fact and reflected it throughout their New Testament writings.
Prophecies Foretold: Prophecies of the Old Testament
In the OT, several things were foretold regarding the Messiah. For instance, he will be a descendant of David (Isa. 9:6-7; Jer. 23:5) and will be anointed with the Spirit of God (Isa. 11:2; 61:1). (3) Moreover, he will be born in Bethlehem (Mic. 5:1-2), born of a virgin (Isa. 7:14), and when he is born many children will be slaughtered (Jer. 31:15). (4) He will also have a ministry of healing (Isa. 35:5-6; 42:18 fulfilled in Matt. 11:5). He is rejected by his own people (Isa. 53: 3; 63:3, Ps. 69:8-9 fulfilled in Mark 6:3; Luke 23:18; John 7: 3-5). He will be betrayed for thirty pieces of silver (Zech. 11:12 fulfilled in Matt. 26:14-15). He will be silent to accusations (Isa. 53:7 fulfilled in Mark 15:4-5). He will be spat on and struck (Isa. 50:6 fulfilled in Matt. 27:26). Finally, he will be crucified with malefactors (Isa 53:12), pierced (Ps. 22:16-17), sneered and mocked (Ps. 22:7-8), buried with the rich (Isa. 53:9), and finally will be resurrected (Ps. 16:10; 49:15). (5)
Christ and the Scriptures: Jesus’s Use of the OT Prophecies
Jesus himself used the OT to formulate his teaching, correct actions, and improve concepts. He reminded his disciples that “everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44). As Baker states, “On one hand he asserted firmly the absolute authority of the Old Testament (Matt. 5:17-20; 22:34-40); on the other hand he ventured to sharpen or suspend some of its provisions (Matt. 5:21-48; Mark 7:14:23).” (6) Jesus saw a type of himself, which demonstrated the continuity between God’s acts in the past and the present history. For example, when he wanted to tell people about his resurrection, he used Jonah’s sign (Luke 11:29). As for the messianic prophecies, he found predictions that he knew he would fulfil (John 10:10-11).
Jesus was anointed right from the beginning as the Messiah who is dedicated to fulfilling God’s redemption plan. The prophet Isaiah foretells that the Spirit of the Lord would rest upon him, empowering him to accomplish God’s purposes of salvation (Isa. 11:2). This prophecy finds clear expression in the NT, particularly at the outset of Jesus’ public ministry. When he was baptized, the heavens were opened, and the spirit of God descended on him like a dove (Matt. 3:16). Similarly, Isaiah 42:1-4 describes God’s chosen servant who is filled with the Spirit and will bring justice to earth.
Prophecies Fulfilled: Christ’s Death in the New Testament
Apostle Paul quotes the first prophecy in the entire Bible, which is related to the coming of the Messiah and his birth to a woman. In Genesis 3:15, God declares that the seed of the woman will crush the serpent’s head, pointing to the ultimate defeat of sin and the provision of a Savior. Paul echoes this foundational promise in Galatians 4:4, stating, “When the fullness of time had come, God sent forth his Son, born of woman... to redeem those who were under the law, so that we might receive adoption as sons.” By invoking the language of being “born of a woman,” Paul connects Jesus’s coming to the ancient promise in Genesis to emphasize that his arrival fulfilled God’s redemptive plan. (7)
When the synoptic Gospel writers quoted the OT, they also saw Jesus as the anointed one, as the OT presents him. Isaiah put some emphasis upon the servant who will bring forth justice to Israel (Isa. 49: 1-7). Like Genesis 3:15, God formed him in his mother’s womb to be Yahweh’s servant. God anointed him for special work, “to raise up the tribes of Jacob” and be light for the nations (Isa. 49:5). Matthew, Mark, and Luke connect the writing of this prophecy with Jesus’s baptism (Matt. 3:17; Mark 1:11; Luke 3:22) and transfiguration (Matt. 17:5). (8)
The Suffering Servant: Isaiah’s Prophecy Uniting the OT and the NT
One of the most theologically significant Old Testament texts concerning redemptive suffering is found in Isaiah 52:13–53:12. This passage presents a paradox: it talks about the servant of the Lord who is disfigured, despised, and abandoned, yet his suffering is central to God’s saving purpose. The first element of this paradox is that this servant is “despised and rejected by others” and “a man of suffering and acquainted with infirmity” (Isa. 53:3). He is “oppressed” and “afflicted” like “a lamb that is led to the slaughter” (Isa. 53:7). It is clear that not only suffering but also death come upon the servant “He was cut off from the land of the living” to point to his death (Isa. 53:8). “They made his grave with the wicked” (Isa. 53:9).
The second element of this paradox is that this servant is not suffering for his own wrongdoing but is portrayed as a sacrificial figure, “pierced for our transgressions” and “crushed for our iniquities” (Isa. 53:5). Not that only, but “the Lord has laid on him the iniquity of us all” (Isa. 53:6). As Stanley Porter states, “This passage stresses that the servant does not merit what he is receiving, but suffers and even dies for others.” (9) In this way, the text clearly emphasizes that the servant’s suffering is substitutionary, as it is not deserved by him but is divinely appointed for the redemption of others.
The last element of this paradox is a promise of vindication. The closing verses affirm that God will vindicate the servant, “Out of the anguish of his soul he shall see and be satisfied” (Isa. 53:11). He continues, “Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death” (Isa. 53:12). Because he was faithful to the Lord and saved others, God will award him. The early church understood this passage as being the core of the Gospel. Philip explicitly connects Isaiah 53 to Jesus, explaining to the Ethiopian eunuch that this passage refers to the Christ (Acts 8:32-35). Paul and the other NT writers consider this passage the theological heart of the gospel, explaining justification, atonement, and reconciliation; therefore, connecting the OT with the NT.
Conclusion
This paper argues that Jesus’ suffering and death were not accidental but the fulfillment of Old Testament prophecies, revealing God’s long-established redemptive plan. The Old Testament ends with a sense of anticipation, as Israel awaits the coming of the Messiah amid spiritual decline. The New Testament presents Jesus as the fulfillment of the anticipated hope, especially through his anointing, suffering, and sacrificial death. Key prophetic texts like Isaiah fifty-three highlight a suffering servant theme, which was echoed by Jesus and the apostles. This unifying theme of redemptive suffering connects the Old and New Testaments into one divine narrative.
References
(1), (6) Baker, David. Two Testaments, One Bible: The Theological Relationship between the Old and New Testaments. 3rd edition. IVP Academics, 2010.
(2) Kimble, Jeremy M., and Ched Spellman. Invitation to Biblical Theology: Exploring the Shape, Storyline, and Themes of Scripture. Grand Rapids, MI: Kregel Academic, 2020.
(3) These predictions were fulfilled in His baptism (Matt 3:16)
(4) All these events are fulfilled in the NT (Matt. 1:18; 2:1; 16-18; Luke 1:26-35)
(5) Cogan, Elizabeth. Prophecies Concerning Jesus. WORDsearch, 2008.
(7) Elwell, Walter A. Evangelical Commentary on the Bible. Vol. 3. Grand Rapids, MI: Baker Book House, 1995. Logos.
(8), (9) Porter, Stanley E. Sacred Tradition in the New Testament: Tracing Old Testament Themes in the Gospels and Epistles. Grand Rapids: Baker Academic, 2016.
About the Author
Dr. Sherene Khouri was born into a religiously diverse family in Damascus, Syria. She became a believer when she was 11 years old. Sherene and her husband were missionaries in Saudi Arabia. Their house was open for meetings, and they were involved with the locals until the government knew about their ministry and gave them three days’ notice to leave the country. In 2006, they went back to Syria and started serving the Lord with RZIM International ministry. They traveled around the Middle Eastern region—Turkey, Jordan, Egypt, Lebanon, Syria, and the United Arab Emirates.
Sherene was also involved in her local church among the young, young adults, and women's ministry. In 2013, the civil war broke out in Syria. Sherene and her husband’s car was vandalized 3 times, and they had to immigrate to the United States of America. In 2019, Sherene became an American citizen.
Sherene is an Assistant Professor at Liberty University. She teaches Arabic, Religion, and Research classes. Additionally, she holds a Ph.D. in Theology and Apologetics, M.A. in Christian Apologetics from Liberty University, and B.S. in Biblical Studies from Moody Bible Institute. Currently, Sherene is also working on a Master of Theology in Global Studies at Liberty University and M.A. in Arabic and linguistics from PennWest University.
