GOSPEL (MESSAGE)

I. Vocabulary and background

In the NT εὐαγγελίζεσθαι means “to announce good news,” and εὐαγγέλιον, G2295, signifies “good news,” “gospel,” while εὐαγγελιστής, G2296, is a “preacher of the gospel,” “evangelist.” The substantive εὐαγγέλιον, G2295, appears most frequently in the writings of Paul (some sixty times).

A. Jewish background. In the OT the equivalent verb is בָּשַׂר, H1413, which has the general meaning of “proclaiming good news” and is frequently used to signify “bringing news of victory.” It is sometimes associated with the words “righteousness” (“deliverance”), “salvation” and “peace” (e.g. Ps 40:9; Isa 52:7). The participle מְבַשֵּׂ֥ר is employed in later chs. of Isaiah to denote the messenger who announces the victory of God, the good news of God’s kingly rule (e.g. Isa 52:7; cf. 61:1), and the expectation of such a מְבַשֵּׂ֥ר persisted as a hope in rabbinic Judaism. The substantiveבְּשֹׂרָה, H1415, εὐαγγέλιον, G2295, is not found in the OT with a religious meaning.

B. Greek background. Among the Greeks εὐαγγελίζεσθαι was used often in the context of announcing a victory and εὐαγγέλιον, G2295, means both “good news” and “reward for good news.” Εὐαγγέλιον, in sing. and pl. also was used in the Rom. imperial cult to signify the “glad messages” of the birth of a future emperor, of his coming of age and of his accession to the throne. This aspect of the imperial worship is traced generally to Eastern influence, and it is not held that the NT message has been derived from the Rom. cult, but we can see that men would already associate a religious content with εὐαγγέλιον, G2295, before the advent of Christian preachers.

II. The message of Jesus

A. The kingdom of God. Like John the Baptist, Jesus proclaimed the advent of the kingdom of God (Matt 3:1; 4:17). In summarizing His ministry, NT writers declare that He traveled the country preaching the good news of the kingdom and healing (e.g. Matt 4:23; 9:35; Luke 8:1; 16:16). “Kingdom” signifies “kingly rule,” the almighty, sovereign purpose of God and His royal authority, with its consequences for individual and community alike. In Mark 1:14f. Jesus comes preaching the Gospel of God, and the substance of His message is that men must make the response of repentance and faith in view of the drawing near of God’s kingdom. But this Gospel of the kingdom involves more: it bears a close relation to the person of Jesus Himself. Jesus was conscious of His Messiahship (Luke 4:16-21) and of His Sonship (Matt 11:27) and of the fact that the kingdom was His Father’s kingdom (26:29). With His sense of Messianic kingship He claims that God’s sovereign purposes, revealed in the Scriptures, find historical and visible realization in Himself and His ministry (Matt 13:16f.; Luke 10:23f.; John 5:39). One may say, in fact, that Jesus, as the revelation of the Father (John 14:9f.), is Himself the complete expression of the sovereign rule of God. He is αὐτοβασιλεία, the kingdom personified (cf. Matt 19:29; Mark 10:29; Luke 18:29; and see K. L. Schmidt, TDNT, I, 589). G. Friedrich has pointed out the importance of Jesus’ Messianic consciousness in this connection, for if He knew that He was the Son of God, who was to die and rise again, then He also realized that He Himself was the content of the Gospel message (TDNT, II, 728). This brings us to the fact that the kingdom which Jesus proclaimed was totally unlike that of contemporary expectation. One theme dominates Mark 8:27-10:45, which represents Jesus teaching His disciples, in emphatic, stereotyped language, that the One whom they have acknowledged as Messiah must suffer and die (Mark 8:31; 9:31; 10:33f.). The climax of that section is Mark 10:45, where Jesus describes His mission in terms reminiscent of the Suffering Servant of Isaiah 52:13-53:12. His purpose was to serve and to die as a ransom for many, thus advancing God’s kingdom, in obedience to the sovereign will of the Father (John 10:11, 17, 18).

B. The invitation to the needy. Because of His identity and His mission, Jesus invites men to Himself. Following the statement of Jesus’ Messianic consciousness, we have the offer of rest to those burdened by the yoke of the law (Matt 11:28). The good news is proclaimed to the poor and oppressed (Matt 11:5; Luke 4:18; cf. Isa 61:1) and the “I am” sayings of John’s gospel are invitations to experience the divine provision for the needy. To respond to the invitation, through repentance and faith (cf. Mark 1:14), is to experience salvation (Luke 19:9), to enter the kingdom (18:18, 22, 24), to gain a new and eternal relationship in the family of God (John 3:3-8, 16; cf. Matt 6:9; John 20:17). This is more than a casual invitation: the parables of Luke 15 reveal the divine initiative in seeking and saving, and Jesus shows that initiative in action, for His purpose in coming was to make the good news known to all Israel (Luke 4:43) and to seek and save the lost (19:10), a purpose of which the urgency and yearning are well revealed by the lament over Jerusalem (Matt 23:37).

C. The responsibility of the hearers. Jesus is to be exalted in glory (Mark 14:62) and is to be the final judge of men (Matt 7:22, 23; 25:31-46). He therefore demands that men should determine their response to Him, for to reject His offer means death (Mark 8:34-38; cf. Matt 7:13f.), and to ignore is to reject, for neutrality is impossible (Luke 11:23). Once the step of discipleship has been taken, new responsibilities emerge, for ethical requirements are inherent in the message of Jesus. The offer of rest provides also a new yoke of obedience (Matt 11:29), for here again Jesus is God’s royal authority personified and it is His instruction which is to be obeyed (Matt 5:22, 28, 32, 34, 39, 44; 7:24-27), since that instruction reveals the will of the Father (Matt 7:21, 24; John 7:16f.; 14:10). Disciples of Jesus have the responsibility to live, individually and communally, in a manner worthy of their relationship to God, in humility, holiness, compassion and trust (Matt 5-7; 18), for their relationship with the Father is one in which He reigns over their life (cf. Matt 5:3, 9, 10, 19, 20; 6:33), and their character must consequently reflect that of God Himself (5:48). Because of the world in which they live, disciples must bear witness to their Master (5:13-16; Mark 8:38), and they must fulfill lives of faithful service in view of the final judgment (Matt 25).

D. The privilege of believers. R. H. Strachan has pointed out that since the kingdom was the Father’s kingdom, Jesus taught an identity of purpose and activity between the kingship and the fatherhood of God (IB, VII, 13). Those who submit to the kingdom are brought to the Father (John 14:6), and they know the experience of divine forgiveness (Matt 18:23-35; Mark 2:5-11; Luke 7:40-48) and peace (John 14:27). Believers have the sovereign protection and provision of the heavenly Father (Matt 6:25-34; 7:7-12; Luke 12:4-7, 22-32), a loving care which not only removes anxiety throughout life, but which is eternal in its scope (John 10:29). The depth of relationship with the Father into which the message of Jesus brought His followers is reflected in their use of the intimate term “Abba” (Mark 14:36; Rom 8:15; Gal 4:6). Jesus speaks not only of His disciples’ privileged position as children of the Father, but also of the instruction and guidance which they may expect from the Holy Spirit (Luke 11:13; 12:11f.; John 14-16), who provides the power which is necessary for living the life of the kingdom (Acts 1:8). Finally Jesus tells of the future blessedness which awaits His followers, when they will share the glorious consummation of His own kingly authority (Luke 12:32; 22:29f.) and the eternal security of His Father’s home (John 14:1-6).

III. The message of the apostles

It will be convenient to consider the apostolic Gospel message under the two well-known classifications, missionary preaching (kērygma) and Christian teaching (didachē), although it must not be supposed that these two aspects of the message were always rigidly separated.

A. Missionary preaching. The apostles, too, announce the kingdom of God (Acts 1:3; 8:12; 19:8; 20:25; 28:23, 31). For them also Jesus is the kingdom personified, for the person and work of Christ are frequently the objects of the verb εὐαγγελίζεσθαι (e.g. Acts 5:42; 8:35; 11:20; 17:18; Gal 1:16; Eph 3:8; 1 Pet 1:11f.). In contrast to the “glad messages” of the imperial cult, there is now proclaimed the one Christian εὐαγγέλιον, G2295, of the kingdom of God, a message of which some might be ashamed (cf. Matt 11:6; Rom 1:16; 1 Cor 1:17, 23), since it is essentially connected with the person and history of Jesus. It is not naturally accepted (2 Cor 4:3), but needs to be accompanied by the revelatory power of the Holy Spirit (1 Cor 1:17; cf. 2:4; 1 Pet 1:12).

In his Gospel preaching to pagans (Acts 14:15-17; 17:22-31) Paul seeks to present the Christian message in the way most appropriate to his hearers’ circumstances and cultural background. The same is true of the missionary sermons made to Jews and God-fearers in Acts, but it often has been noted that in these addresses one finds the frequent occurrence of certain definite themes. The question of a stereotyped kerygmatic pattern has been much discussed, but space forbids a detailed treatment here. Reference may be made to the works listed in the Bibliography. Among scholars who support some form of stereotyped kerygma are: Grosheide, Dibelius, Dodd, Hatch, Hunter, Leijs, Glasson, Craig, Gärtner, Bartels, Ward, Russell. These writers often differ widely from one another in their analyses, but the work of C. H. Dodd has had great influence upon English-speaking scholars. T. F. Glasson has modified Dodd’s analysis to list the essential kerygmatic elements as: (1) the resurrection, (2) the fulfillment of OT prophecy, (3) the death of Christ, (4) the offer of forgiveness, (5) the apostles as witnesses. Among scholars who would reject, wholly or partially, a rigid kerygmatic pattern are: Evans, Filson, Baird, Wood, Mounce, Sweet. F. V. Filson analyzes the kerygma, but maintains, as do H. G. Wood and R. H. Mounce, that kerygma and didaché frequently were intermingled in Christian preaching, while C. F. Evans, followed by J. P. M. Sweet, prefers to think of many differing kerygmata rather than of the kerygma. In the present article it is assumed that by his presentation of frequently repeated themes in the Acts sermons Luke wished his readers to understand that these were the characteristic emphases of apostolic missionary preaching. It also is assumed that the essential kerygma consists of the elements which are most commonly preached, for it appears to be a sound method to follow Glasson’s principle of including only the items that are most frequently mentioned, rather than to form a synthesis by utilizing each different particular which may be discovered.

We notice first, however, that a kerygmatic structure has been claimed also for other parts of the NT, particularly for certain “traditional” passages in Paul’s epistles. One passage of special importance for Paul’s understanding of the kerygma is 1 Corinthians 15:1-11, which will be examined in more detail. In v. 2 Paul says that he will remind his readers “in what terms” he had preached to them, and in v. 3 he uses the technical vocabulary employed in Judaism for transmitting and receiving tradition, which might suggest the existence of an authoritative pattern for Christian preaching. Jeremias, among others, maintains that Paul is claiming to have communicated the facts and doctrines which had been given form by his predecessors in the faith (The Eucharistic Words of Jesus [1955], 128ff.). Consequently Paul claims the same preaching as the other apostles (v. 11; cf. Gal 1:8; 2:1-9). What then is that preaching? It contains a statement of the death of Christ (1 Cor 15:3f.), an allusive reference to the forgiveness and salvation offered by God (“for our sins,” v. 3), an emphasis upon Scriptural evidence (vv. 3f.), a stress upon the Resurrection, corresponding to what is perhaps the most characteristic emphasis of the Acts sermons (vv. 4-8), an insistence upon apostolic witness (vv. 5-8, cf. v. 15). It is apparent that there is an inherent logic in this combination of facts and doctrines. The death of Christ, the first article in Paul’s summary, was from the beginning a fact of the utmost importance, if not as a soteriological event, certainly as an apparent mystery requiring some explanation and apology. The Resurrection, therefore, provided an emphatic vindication of Jesus, an overwhelming proof that He was not a rejected sinner, but the appointed Christ of God. This argument is then complemented by the fact of apostolic witness, which furnishes yet stronger evidence for the validity of the kerygma. The further proof, from the Scriptures, would be an essential element of apologetics in a Jewish milieu: with the Jews’ strong awareness of God’s action in past history, Christian preachers would need to demonstrate that their message was the culmination of the previous revelatory activity of God. It seems, therefore, both natural and logical that apostolic missionary preaching should consist of a reference to the death of Jesus, three proofs of the validity of the kerygma, and a concluding statement of the significance of the events preached: that forgiveness now is offered to those who believe. These five themes correspond to the items in T. F. Glasson’s analysis of the kerygma. There may be yet another argument contained within 1 Corinthians 15:1-11. Before his conclusion Paul tells his readers (vv. 8-10) that he, like the other apostles, has experienced not only the vision of the resurrected Christ, but also the supernatural help of God in his life. Such a statement, set in general terms—that men can experience supernatural power, and that this power has a connection with Christ—would be another strong argument for the validity of the Christ-centered kerygma. It is not surprising to find that such a proof is sometimes used in close conjunction with the elements mentioned above. One may summarize six themes under the following titles: (1) death theme, (2) resurrection theme, (3) witness theme, (4) Scripture theme, (5) power theme, (6) forgiveness theme.

The above emphases form the essence of the missionary message in Acts. They occur as follows: (1) death theme: 2:23, 36; 3:13-15; 4:10f.; 5:30; 10:39; 13:28f.; cf. 26:23; (2) resurrection theme: 2:24-36; 3:15; 4:10f.; 5:30f.; 10:40; 13:30, 33-38; cf. 26:23; (3) witness theme: 2:32; 3:15; 5:32; 10:39-42; 13:31; cf. 26:16, 17, 22; (4) Scripture theme: 2:17-21, 25-28, 34f.; 3:18, 21-25; 4:11; 5:30f.; 10:43; 13:16-23, 27, 29, 33-36, 40f.; cf. 26:22; (5) power theme: 2:15-20, 22, 33, 38; 3:12f., 16, 19-21; 4:9f.; 5:32; 10:38; 13:17-23, 40f.; cf. 26:22; (6) forgiveness theme: 2:21, 38-40; 3:19, 26; 4:12; 5:31; 10:43; 13:38f.; cf. 26:23. An examination of the passages will show that the themes are presented in ways appropriate to the audience. For example, in Acts 2 and 3 the statements about the death of Jesus effectively contrast the crime of the hearers with the attitude of God; in Acts 10 and 13 more detailed information is given than was necessary in Jerusalem; and in Acts 13 the allusions to OT facts and to God’s sovereign power are worked into a typical form of synagogue address.

What, then, is the origin of these particular emphases? The obvious source to whom to look would be Christ Himself. Bo Reicke notes that Jesus sent the disciples on preaching missions in the gospels, and it would be natural to assume that their preaching then was modelled on His, esp. as they were His representatives and considered as an extension or multiplication of His person. Some scholars have argued for an even closer connection between the teaching of Jesus and that of the apostles. B. Gerhardsson, for example, maintains that Jesus taught in rabbinic fashion, with extensive use of memorization, and that the apostles and Early Church transmitted fixed forms of tradition derived from Christ, in the way that Judaism transmitted the oral Torah. Gerhardsson’s thesis has been criticized widely (e.g. by Morton Smith) and it seems improbable in its detailed outworking, but the practice of memorization was so much an accepted feature of ancient education that it does seem possible that the disciples would have learned at least some parts of Jesus’ teaching by heart, and it does appear that many items of the apostolic message may be traced back to Jesus. Note the following: Servant of God, and Messiah (Mark 10:45; 14:61f.), the argument from supernatural power (Mark 2:9ff.; Luke 11:20), the importance of personal testimony (Matt 10:27; Mark 4:19; 10:38), stereotyped references to Jesus’ death and resurrection (Mark 8:31; 9:31; 10:33f.), proof texts from the OT (Mark 12:10f., 35ff.). The most common kerygmatic elements occur also in Luke 24:19f., 25-27, 44-49. C. F. Evans holds that Luke has simply read back the kerygma into the Gospel and has presented it in a dramatic form in preparation for the Acts sermons, but it does not seem unreasonable to believe that Luke 24 is an accurate record of events, that the risen Christ answered His disciples’ questionings, and that the emphases of His explanation later found expression in their preaching.

Man’s concentration upon particular emphases of the missionary Gospel must not blind one to the fact which we have noticed at the beginning of this section, that the one central theme, dominating and unifying all the secondary themes, is Christ Himself. The Gospel is the Gospel of the glory of Christ (2 Cor 4:4).

B. Christian teaching

1. The privilege of believers. Paul possessed an overwhelming sense of the privileged position granted to him by the grace of God (Eph 3:8), and not to him only, but to all believers, for the good news of Christ is that the priceless blessing of salvation is a free gift (Rom 3:24; 6:23), given by the grace of God (Eph 2:8; cf. Acts 20:24) to all who will accept it by faith (Rom 3:22, 25). This Gospel is God’s secret which He has made known to His people (Eph 6:19; Col 1:26). It brings salvation (Eph 1:13; cf. 1 Cor 15:2), for it is God’s own power for saving (Rom 1:16): it reveals the righteousness of God, that gracious, delivering activity by which God rescues the sinner and justifies the ungodly (1:17; 3:26; 4:5). A stress upon justification, God’s gracious, free acquittal of guilty sinners who trust in Christ, is esp. characteristic of Paul’s presentation of the Gospel message (e.g. 4:5ff.; 8:34). The Gospel tells of forgiveness and of reconciliation with God achieved through the cross of Christ (Rom 5:10f.; 2 Cor 5:19), for Christ made reconciliation and came proclaiming the good news of peace (Eph 2:16, 17; cf. 6:15). Just as the appearance of Christ on earth was “the beginning of the gospel” (Mark 1:1; cf. Acts 1:1), so in the context of Ephesians 2:15-18 the total work of Christ is summarized in the words “He preached peace” (cf. Isa 52:7; 57:19). That peace is available for the whole of humanity, for the good news unites Jews and Gentiles and mediates salvation to both alike (Eph 3:6). All believers have experienced spiritual rebirth from God (1 Pet 1:3; 1 John 3:9; cf. John 3:3), know the privilege of adoption as God’s own sons (Rom 8:15ff.; Gal 4:5f.; Eph 1:5), and are set in a new order of existence (2 Cor 5:17), for there is “a new creation”: the believer is “in Christ”; he is united with Christ (Rom 6:1-11); he is in “the kingdom of God’s beloved Son” (Col 1:13). In this new life in God’s family the Gospel brings the news of the strength which comes from God (Rom 16:25), for the gift of the Holy Spirit enables believers to live in a way that pleases God (8:1-17, 26f.). The writer to the Hebrews reminds one that Christians also have constantly the help and care of Christ as the perfect High Priest, who fully understands and sympathizes with the character and circumstances of His people (Heb 2:14-18; 4:14-16), and 1 Peter 2:21-25 is an assertion of the understanding which Christ has for His afflicted followers (cf. 1 Pet 5:10). The Christian already is triumphantly secure in the loving care of God, from which nothing can separate him (Rom 8:28-39), and he is equally secure after death (2 Cor 5:1-8). Christ is exalted in glory over the whole universe (Eph 1:20ff.; Phil 2:9; Col 1:15-17); believers share already in His exaltation (Eph 1:3; 2:6), and are yet to share in His future majesty in the restored universe (Rom 8:17-19; 1 Cor 15:20; Col 1:5, 27; 2 Tim 2:12; Heb 2:10).

2. The responsibility of believers. In apostolic teaching, as in that of Jesus, ethical requirements are inherent in the Gospel message. The new and privileged position which the believer has received by God’s grace is intended to lead directly to righteous living (Eph 2:10). Note the clear ethical implications of the words found in 2 Corinthians 5:21; Colossians 1:22f.; 2:6f.; Titus 2:11-14. The Gospel is “the glorious gospel of the blessed God” (1 Tim 1:11); it is God’s address to man, and when God thus speaks, man must listen and yield obedience (2 Cor 9:13; cf. Rom 1:5; 16:26). The believer must lead a life which is equally “worthy of God” (1 Thess 2:12) and “worthy of the gospel of Christ” (Phil 1:27). In his ethical teaching Paul often argues explicitly from the well-known facts of the Gospel proclamation by which the churches were established. For example, based on such essential facts about Christ are the exhortations to mutual concern (Rom 15:1-3), to humility and brotherly love (Phil 2:1-11), to forgiveness (Eph 4:32), to conjugal love (5:25ff.), to holiness and purity (Rom 6:4; 1 Cor 6:15-20), and to confidence and hope (1 Cor 15:20; 1 Thess 4:13f.). Christians are “called to be saints” (Rom 1:7); they are united with Christ (6:1-11); they must therefore lead a sanctified life. Their union with Christ involves other responsibilities too. Christ has suffered, and His followers must share that experience (8:17; 1 Pet 2:21). Christ has brought the Gospel, and now Christian believers, who have responded to that good news, must themselves bear it to others (Rom 10:15; cf. Isa 52:7; Eph 6:15; 2 Tim 4:5). An identity of purpose has been apparent in the apostolic teaching and that of Jesus. Sometimes actual words of Jesus are employed in ethical instruction (e.g. Acts 20:35) and sometimes one finds striking similarities to the Sermon on the Mount (e.g. James 1:2, 4, 5, 20, 22; 2:10, 13; 3:18; 4:4, 10ff.; 5:2ff., 10, 12). Finally, as in the teaching of Jesus, there is an insistence upon future judgment: the message of judgment is intrinsic to the Gospel (Rom 2:16), and believers are to live constantly in the light of the judgment seat of Christ (Rom 14:10; 1 Cor 3:10-15; 2 Cor 5:9f.; 1 Pet 5:4; cf. 2 Pet 3:11f.).

IV. Summary

The message of Jesus is ultimately an invitation to men to commit themselves wholeheartedly to Him, and to experience fully the relationship with the Father which is insured by that discipleship. The message of the apostles is the same, but has now been filled out, from a deepening Christian experience, with the proclamation of all the saving activity of God revealed in the total ministry of Christ, who is the climax of all God’s purposes (cf. 2 Cor 1:20).

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