Relationship Between Gospels and Rest of New Testament

The relationship between the Gospels and the rest of the New Testament is foundational to Christian theology, with the Gospels providing the historical and theological basis for the teachings found in the epistles and other New Testament books. The term "Gospel" itself, derived from the Greek euaggelion, means "good message" or "good news," referring to the life and teachings of Christ ^{[2, 3]}. The four Gospels—Matthew, Mark, Luke, and John—are considered inspired histories of Jesus's life and ministry ^[2].

These four accounts were composed in the latter half of the first century, with Matthew and Mark written before the destruction of Jerusalem, Luke around A.D. 64, and John towards the end of the century ^[2]. Matthew presents Jesus as the promised King of the kingdom of God, while Mark portrays him as a prophet mighty in deed and word ^[3]. The Gospels serve as the central fact of Christian preaching, announcing the arrival of the Savior ^[3].

The New Testament, as a whole, is understood as the "new covenant," contrasting with the "old covenant of works" which it supersedes ^[1]. This concept of a new covenant is rooted in Old Testament prophecy, such as Jeremiah 31:32, which foretold a covenant distinct from the one made with the Israelites' ancestors ^[11]. The author of Hebrews emphasizes this distinction, stating that God "hath antiquated the first covenant" by speaking of a new one ^[10]. This new covenant, mediated by Jesus, is described as "ever fresh, flourishing, and excellent," and is dispensed with greater clarity, spirituality, and power under the gospel ^[1]. Hebrews 12:24 refers to Jesus as "the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel" ^[5].

The epistles, particularly those of Paul, frequently elaborate on the theological implications of the events recorded in the Gospels. For instance, Paul contrasts the "shadow" of the Old Testament law with the "substance" of the New Testament gospel, which communicates reality and power ^[9]. Matthew Henry, a Nonconformist commentator, notes that the New Testament is the "gospel of Jesus Christ the Son of God," bringing glad tidings ^[6]. He also highlights the distinction between the "letter" and the "spirit" of the New Testament, emphasizing that ministers are not merely to read the written word but to convey its spiritual essence ^[7].

The entire Old Testament is seen as pointing to God's salvation through Christ ^[13]. Jesus himself affirmed this, referring to the Law of Moses, the Prophets, and the Psalms as testifying about him (Luke 24:44) ^[13]. The Gospel, therefore, is not merely a historical account but "the power of God to salvation" (Romans 1:16) and brings "life and immortality... to light" through Jesus (2 Timothy 1:10) ^[4]. The New Testament, as a testament or will, is made valid and effectual by the blood of Christ ^[8]. This new covenant secures the forgiveness of sins through an adequate atonement and ensures permanent obedience through effectual grace ^[11]. The Gospel is thus founded on the law, in its spirit and essence ^[12].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: New Testament — (Luke 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See [438]TESTAMENT.)”
Smith's Bible Dictionary “Smith's Bible Dictionary: Gospels — The name Gospel (from god and spell, Ang. Sax. good message or news, which is a translation of the Greek euaggelion) is applied to the four inspired histories of the life and teaching of Christ contained in the New Testament, of which separate accounts are given in their place. They were all composed during the latter half of the first century: those of St. Matthew and St. Mark some years before the destruction of Jerusalem; that of St. Luke probably about A.D. 64; and that of St. John towards the close of the century. Before the end of the second century, t”
Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
Torrey's Topical Textbook “Torrey's Topical Textbook: Gospel, The — Is good tidings of great joy for all people -- Lu 2:10,11,31,32. Foretold -- Isa 41:27; 52:7; 61:1-3; Mr 1:15. Preached under the old testament -- Heb 4:2. Exhibits the grace of God -- Ac 14:3; 20:32. The knowledge of the glory of God is by -- 2Co 4:4,6. Life and immortality are brought to light by Jesus through -- 2Ti 1:10. Is the power of God to salvation -- Ro 1:16; 1Co 1:18; 1Th 1:5. Is glorious -- 2Co 4:4. Is everlasting -- 1Pe 1:25; Re 14:6. Preached by Christ -- Mt 4:23; Mr 1:14. Ministers have a stewardship to preach -- 1Co 9:17. Preached before”
Hebrews “to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel. -- Hebrews 12:24”
Mark (Nonconformist/Puritan) “Matthew Henry on Mark 1:1: We may observe here, I. What the New Testament is - the divine testament, to which we adhere above all that is human; the new testament, which we advance above that which was old. It is the gospel of Jesus Christ the Son of God, Mar 1:1. 1. It is gospel; it is God's word, and is faithful and true; see Rev 19:9; Rev 21:5; Rev 22:6. It is a good word, and well worthy of all acceptation; it brings us glad tidings. 2. It is the gospel of Jesus Christ, the anointed Saviour, the Messiah promised and expected. The foregoing gospel began with the generation of Jesus Christ -”
2 Corinthians (Nonconformist/Puritan) “Matthew Henry on 2 Corinthians 3:6: Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, Co2 3:6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses. I. He distinguishes between the letter and the spirit even of the New Testament, Co2 3:6. As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word”
Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 9:15: In these verses the apostle considers the gospel under the notion of a will or testament, the new or last will and testament of Christ, and shows the necessity and efficacy of the blood of Christ to make this testament valid and effectual. I. The gospel is here considered as a testament, the new and last will and testament of our Lord and Saviour Jesus Christ. It is observable that the solemn transactions that pass between God and man are sometimes called a covenant, here a testament. A covenant is an agreement between two or more parties about things that are in”
John (Presbyterian) “Jamieson, Fausset & Brown on John 1:17: For, &c.--The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. The Gospel, on the contrary, actually communicates reality and power from above (compare Rom 6:14). Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" (Col 2:17) [OLSHAUSEN].”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:13: he--God. made . . . old--"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament. that which decayeth--Greek, "that which is ”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:32: Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the ”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:6: now--not time; but "as it is." more excellent ministry--than any earthly ministry. by how much--in proportion as. mediator--coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant." which--Greek, "one which" [ALFORD]: inasmuch as being one which. established--Greek, "enacted as a law." So Rom 3:27, "law of faith"; and Rom 8:2; Rom 9:31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter. upon--resting upon.”
Luke (Protestant academic) “Tyndale House on Luke 24:44: 24:44 the law of Moses and the prophets and in the Psalms: Jesus referred to the three sections of the Hebrew Scriptures: the Law, the Prophets, and the Writings. The entire Old Testament points to God’s salvation through Christ.”

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