The Gospel as the Unifying Thread of Scripture

By Dr. Tim Orr

I believe that the gospel is not merely a message in the New Testament but the unifying thread of the entire biblical narrative. It is God's eternal plan, set forth before the foundation of the world (Ephesians 1:4), to redeem and restore humanity through Jesus Christ.

This foundational belief reshapes how we read the Bible. The gospel is not a temporary fix or a divine reaction to sin, but an eternal plan rooted in God's sovereign will. This view contrasts with popular misconceptions in contemporary theology that suggest the gospel emerged as a response to human failure or was only necessitated after the Fall. Rather than being an emergency remedy, the gospel reveals God's proactive intention to glorify Himself through redemption from the very beginning. It underscores a pre-creation initiative, not a post-Eden course correction. But the central drama of Scripture runs from beginning to end. In eternity past, God purposed to display His glory through the redemption of fallen humanity. Thus, the gospel is the lens through which all redemptive history is to be understood. It is not confined to a moment in time or a section of the Bible; the narrative gives coherence to the entire canon. When we grasp this, Scripture transforms from a collection of disconnected stories into a unified drama of redemption, with Christ as its center.

The Redemptive Plan Unfolds Through the Old Testament

This redemptive plan is progressively revealed throughout Scripture. From the protoevangelium in Genesis 3:15—where God promises that the seed of the woman will crush the serpent’s head—to the covenantal promises made to Abraham (Genesis 12, 15, 17), Isaac, Jacob, and Judah, the Bible's storyline moves inexorably toward fulfillment in Christ. I affirm with Paul that the promise to Abraham was a proclamation of the gospel in advance (Galatians 3:8, NIV; Wright, 2013).

The Old Testament is not a separate book with a different religion; it is the unfolding of the same gospel later made explicit in Christ. Each covenant reveals God’s gracious intent in theme, structure, and scope. The Noahic covenant (Genesis 9) demonstrates God's commitment to preserving creation and restraining judgment. The Abrahamic covenant (Genesis 12, 15, 17) introduces the promise of a people and a blessing for all nations. The Mosaic covenant (Exodus 19–24) clarifies the holiness of God and calls Israel into covenant obedience. The Davidic covenant (2 Samuel 7) promises an eternal throne, narrowing the hope to a royal Messiah. Finally, the prophetic promise of a New Covenant (Jeremiah 31:31–34) foretells inward transformation through the Spirit. Together, these covenants form a progressive unveiling of the gospel promise that finds its fulfillment in Christ, to bless the nations through His chosen people. The seed promise in Genesis 3:15 initiates hope, while the Abrahamic covenant sets God’s global mission of redemption in motion. This covenant, later reiterated to Isaac and Jacob, promised a land, a people, and a blessing for all nations. Paul’s insight in Galatians 3:8 clarifies that these were not just ethnic promises but gospel promises. As Wright (2013) argues, the Abrahamic narrative is the scaffolding upon which Paul builds his doctrine of justification by faith. These promises were pregnant with anticipation, setting the trajectory for everything that would come in the Messiah.

The Purpose of the Law and the Old Covenant

The Mosaic Law and the Old Covenant were gracious gifts that served multiple purposes: to reveal God's holiness, humanity's sinfulness, and the need for a mediator. The Law was a guardian (Galatians 3:24, NIV), and the sacrificial system, priesthood, and tabernacle all functioned as types and shadows pointing forward to Jesus Christ (Hebrews 8–10, NIV; Cottrell, 1989). These rituals prepared God’s people to grasp the gravity of sin and the necessity of atonement.

Rather than viewing the Law as a legalistic burden, which is how some traditions misapply it—either by treating it as a means of salvation or by dismissing it entirely as obsolete—we must recognize it as a gracious pedagogical tool, we must recognize it as a gracious pedagogical tool. It taught Israel the reality of God’s perfection and their moral bankruptcy. The tabernacle, with its restricted access and blood-stained rituals, vividly illustrated the separation between a holy God and a sinful people. Every sacrifice, priestly vestment, and curtain served as a visual sermon on the necessity of substitutionary atonement. As Cottrell (1989) rightly observes, these were not mechanisms of salvation but anticipatory signs pointing to Christ’s once-for-all sacrifice. The Law’s design was never to produce righteousness but to highlight the need for a Redeemer to fulfill the Law perfectly and offer Himself as the final sacrifice (Romans 8:3–4).

The Promised King and the New Covenant

God’s covenant with David (2 Samuel 7, NIV) clarified the promise of a coming King who would reign with justice and righteousness. The prophets deepened this expectation, speaking of a new covenant written on the heart (Jeremiah 31:31–34, NIV) and a suffering servant who would bear the sins of many (Isaiah 53, NIV; Motyer, 1993).

The Davidic covenant marked a significant deepening of redemptive expectation. The promise was not only of a people or a priesthood but of a royal figure who would reign forever. This King would not merely restore Israel’s political fortunes; He would establish God’s justice on earth. Jeremiah’s promise of a new covenant—a covenant not written on stone but engraved on hearts—foreshadowed the inward transformation the Messiah would bring. Isaiah’s Servant Songs added a surprising twist: notably Isaiah 42:1–4 and Isaiah 53:1–12, which portray the Servant as both a gentle restorer and a suffering substitute. These passages help readers trace how the royal deliverer would also be the one to bear the sins of many, fulfilling both kingly and priestly expectations. The royal deliverer would also be the suffering substitute. Isaiah 53 portrays the Messiah not as a political conqueror but as one despised, rejected, and pierced for our transgressions. As Motyer (1993) notes, the Servant unites the roles of priest, king, and sacrifice—offering Himself as the means of reconciliation and renewal for God’s people.

Jesus as the Fulfillment of All Redemptive Hopes

Jesus is the fulfillment of all these hopes and promises. He is the true and better Adam, the faithful Israelite, the final Prophet, the Great High Priest (Hebrews 4:14, NIV), the Lamb of God (John 1:29, NIV), the living Temple (John 2:21, NIV), and the eternal King (Luke 1:32–33, NIV). In His life, death, and resurrection, He inaugurated the new covenant and accomplished the once-for-all atonement for sin (Hebrews 9:12, NIV).

Every figure and institution in the Old Testament finds its true meaning in Christ. He obeyed where Adam failed, persevered where Israel wandered, and spoke God’s final word as the Prophet greater than Moses. He entered the Holy of Holies not with animal blood but with His own, securing eternal redemption (Hebrews 9:12). John’s declaration of Jesus as the Lamb of God evokes the Passover, Levitical sacrifices, and Isaiah’s suffering servant. In Jesus, the presence of God is not limited to a building, for He is the living Temple—God with us. He reigns from David’s throne and heaven’s right hand. His death brings forgiveness, His resurrection brings life, and His reign guarantees the restoration of all things.

The Gospel as the Lens for Reading All Scripture

The gospel is the foundation of our salvation and the lens through which all Scripture is to be understood. As Jesus taught His disciples on the road to Emmaus, the Law, the Prophets, and the Writings all ultimately bear witness to Him (Luke 24:27, 44, NIV; Goldsworthy, 2000).

Jesus’ post-resurrection teaching reframes how we approach the entire Old Testament. The Hebrew Bible, in all its variety—law codes, poetry, prophecy—ultimately converges on Him. Luke 24 is a hermeneutical key: Jesus opens the Scriptures and shows their ultimate meaning is Christ-centered. Goldsworthy (2000) explains that without the gospel, we cannot rightly interpret Scripture; with the gospel, all the fragmented parts fall into place. This Christocentric approach does not minimize the Old Testament’s original context but reveals its ultimate fulfillment. Reading the Bible through the lens of Christ transforms it from moral instruction to a majestic story of divine rescue, centered on the crucified and risen Lord.

The Gospel as the Interpretive Center of Christian Theology

Furthermore, the gospel is the interpretive center of Christian life and theology. It reveals how justice and mercy are reconciled (Psalm 85:10, NIV), how the law is fulfilled (Romans 10:4, NIV), how the curse is broken (Galatians 3:13, NIV), and how those once far off are brought near by the blood of Christ (Ephesians 2:13, NIV). Through the gospel, God is shown to be “just and the justifier of the one who has faith in Jesus” (Romans 3:26, NIV).

The gospel does not merely initiate Christian faith but shapes our theological framework. Doctrines such as justification, sanctification, reconciliation, and glorification all flow from the cross and resurrection. Psalm 85:10 poetically expresses the union of God’s attributes—justice and mercy embracing—fulfilled at Calvary. Romans 3:26 offers the most theologically precise articulation of this truth: God, in Christ, satisfies His justice while saving sinners. The law is not ignored; it is fulfilled (Romans 10:4). The curse is not dismissed; it is borne (Galatians 3:13). Alienation is not tolerated; it is overcome (Ephesians 2:13). The gospel is the center that holds all theology together, revealing the coherence, depth, and beauty of God's redemptive work.

The Gospel as the Substance of the Christian Life

Therefore, the gospel is not simply the entry point to Christianity but the very substance of Christian faith, the goal of all biblical revelation, and the power by which believers are justified, sanctified, and glorified (Romans 5:1–2, 8:29–30, NIV).

Many Christians think of the gospel as the ABCs of faith—as if it's merely the starting point for becoming a Christian, useful for conversion but unnecessary for ongoing discipleship. For example, some churches may emphasize the gospel during altar calls or baptism, but then pivot to moral instruction or self-help principles as the basis for growth. This misunderstanding treats the gospel as milk rather than the rich feast it truly is. Something we outgrow once we mature. But the gospel is not just the starting line but the entire race. It is the foundation upon which our justification stands, the power through which sanctification progresses, and the promise that guarantees our glorification. Paul makes this clear in Romans 5:1–2 and again in Romans 8:29–30, where the golden chain of salvation—from foreknowledge to glorification—is all grounded in the grace revealed in Christ. The gospel shapes our identity, fuels our mission, and secures our future. As we grow in Christ, we do not move beyond the gospel; we grow deeper into it.

References

Cottrell, J. (1989). The Faith Once for All: Bible Doctrine for Today. College Press.
Goldsworthy, G. (2000). According to Plan: The Unfolding Revelation of God in the Bible. InterVarsity Press.
Motyer, J. A. (1993). The Prophecy of Isaiah: An Introduction and Commentary. InterVarsity Press.
Wright, N. T. (2013). Paul and the Faithfulness of God. Fortress Press.

Who is Dr. Tim Orr?

Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.

In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK—including Oxford University, Imperial College London, and the University of Tehran—and has published widely in peer-reviewed Islamic academic journals. Tim is also the author of four books.