The Gospel of God

I. Introduction: The Weight of the Word "Gospel"

The English word "gospel" comes from the Old English "god-spell," meaning "good story" or "good news." It is a translation of the Greek word euangelion (εὐαγγέλιον). To understand the revolutionary nature of this word, we must understand its context. In the Greco-Roman world, an euangelion was a proclamation of victory—a herald running from a battlefield to announce, "We have won! The king is safe! Peace is secured!" It was also used to announce the birth of a Caesar; the inscription known as the Priene Calendar Oath (9 BC) refers to the birth of Augustus as the "good news" (euangelion) that brought salvation to the world .

The apostles seized this term and applied it to Jesus. They were declaring that the true victory, the true peace, the true salvation for the world had arrived—not in the person of Caesar, but in the person of Jesus Christ. This was not merely "religious advice" on how to live better; it was a divine announcement about what God had done in history.

II. The Content of the Gospel: 1 Corinthians 15:1-11

This is the most important passage in all of Scripture for defining the gospel's content. Paul does not assume the Corinthians know it; he delivers it as of "first importance."

Scripture Breakdown: 1 Corinthians 15:1-11 (NASB 1995)

Verses 1-2: "Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain."

• Analysis: Paul uses four critical verbs to describe the believer's relationship to the gospel:

  1. Preached: It is a message that must be declared externally. It is not discovered inwardly but announced from outside.

  2. Received: It is not something we achieve; it is a gift we accept. The Greek word paralambano implies accepting a tradition or teaching passed down.

  3. Stand: The gospel is the ground on which we stand. It is our position, our foundation, our new reality. We are not striving to reach solid ground; we are already standing on it in Christ.

  4. Saved: This is in the present tense—you "are being saved." The gospel is not just a past event but a present reality that continues to rescue us from the power of sin.

• Warning: The phrase "unless you believed in vain" is sobering. It suggests that a faith which does not hold fast to the true gospel is an empty, worthless faith. It implies a need for perseverance rooted in the truth of the message.

Verses 3-4: "For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures."

• Analysis: Here is the gospel in miniature, comprised of four historical facts with two theological interpretations:

  1. Fact: Christ Died. This is an historical claim. He was a real person who suffered a real death.

  2. Interpretation: For Our Sins. This is the theological meaning of the fact. His death was not a martyrdom or a tragedy; it was a substitutionary sacrifice. The phrase "for" (hyper) carries the sense of "on behalf of," "in the place of." Our sins were the cause; His death was the cure.

  3. Confirmation: He Was Buried. The burial confirms the reality of his death. He was really dead. There was no swoon theory, no conspiracy. A dead man was placed in a tomb.

  4. Fact: He Was Raised. The tomb was empty. Death was not the end. He was resurrected bodily.

  5. Interpretation: On the Third Day. This timing is significant as it confirms Jesus' own prophecy (Matthew 12:40) and aligns with the Feast of Firstfruits (Leviticus 23:10-11), marking him as the firstfruits of those who will rise (v. 20).

• According to the Scriptures: This phrase, repeated twice, is crucial. It tells us that the death and resurrection of Jesus are not a Plan B. They are the climax of the entire Old Testament story—the fulfillment of the Passover lamb (Exodus 12), the suffering servant of Isaiah 53, the promises to David of an everlasting kingdom (2 Samuel 7). The gospel is not a new idea; it is the fulfillment of God's ancient plan of redemption .

Verses 5-8: "...and that He appeared to Cephas, then to the twelve. After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; then He appeared to James, then to all the apostles; and last of all, as to one untimely born, He appeared to me also."

• Analysis: Paul provides a chain of eyewitness testimony. This is the language of a lawyer presenting evidence.

  • Peter (Cephas): A private appearance, likely to restore him after his denial.

  • The Twelve: The core group of disciples.

  • The Five Hundred: A massive crowd, most of whom were still alive when Paul wrote this (c. AD 55), meaning anyone could go and ask them, "Did you really see him?" This is a verifiable historical claim.

  • James: Jesus's own brother, who was not a believer during Jesus's ministry (John 7:5), was converted by this personal appearance.

  • Paul Himself: The final witness, the persecutor turned apostle, whose entire life was transformed by the encounter.

• Conclusion: The Christian faith is built on historical events, attested by multiple, credible witnesses. It is not a myth or a legend.

III. The Nature of the Gospel: The Power of God (Romans 1:16-17)

If 1 Corinthians 15 tells us what the gospel is, Romans 1 tells us how it works and why it is so potent.

Scripture Breakdown: Romans 1:16-17 (NASB 1995)

Verse 16: "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek."

• Analysis:

  • Not Ashamed: In a culture that despised a crucified Messiah as foolishness (1 Corinthians 1:22-23), Paul boldly affirms his confidence. The message of a crucified criminal was socially embarrassing, but Paul knew it was the very wisdom of God.

  • Power of God (Dynamis Theou): The gospel is not just a message about power; it is the power of God. It is the active, dynamic, creative energy of God unleashed into the world and into human hearts. The same power that spoke the universe into existence (Genesis 1) and raised Jesus from the dead (Ephesians 1:19-20) is the power at work in the gospel to save sinners. It is not potential; it is actual power.

  • For Salvation: Salvation is a comprehensive term. In Romans, it includes:

    1. Past (Justification): Saved from the penalty of sin.

    2. Present (Sanctification): Saved from the power of sin.

    3. Future (Glorification): Saved from the presence of sin.

  • To Everyone Who Believes: The power of the gospel is universal in its offer ("everyone") but specific in its application. It is effective only for those who receive it by faith. Faith is the hand that takes the gift.

  • Jew First, Also to Greek: This shows God's historical plan of redemption began with Israel, but the gospel tears down the dividing wall. It is for all ethnicities, all social classes, all people.

Verse 17: "For in it the righteousness of God is revealed from faith to faith; as it is written, 'BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.'"

• Analysis: This is the thesis statement of the entire book of Romans.

  • Righteousness of God Revealed: This is the heart of the gospel. It is not our own righteousness (which is like filthy rags, Isaiah 64:6). It is a righteousness that comes from God and is given to us. It is a status, a standing, a right legal relationship with the Judge of the universe, made possible by Christ's obedience.

  • From Faith to Faith: This phrase likely means "by faith from start to finish." The entire Christian life—its beginning, its middle, its end—is lived by faith.

  • The Righteous Man Shall Live by Faith (Habakkuk 2:4): Paul quotes the Old Testament to prove this is not a new doctrine. The one who is declared righteous by God is the one who trusts God. The just live by trusting, not by striving.

IV. The Necessity of the Gospel: The Universal Problem of Sin (Romans 3:21-26)

Why do we need this "power" and this "righteousness"? Because we are spiritually bankrupt and under just condemnation.

Scripture Breakdown: Romans 3:21-26 (NASB 1995)

Verse 21-23: "But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and fall short of the glory of God."

• Analysis: "But now" signals a dramatic turning point.

  • Apart from the Law: This new righteousness is not earned by keeping the Mosaic Law. It is on an entirely different principle.

  • Witnessed by the Law and the Prophets: It is new in administration, but not in essence. The Old Testament pointed to it all along.

  • For There is No Distinction: This refers not only to Jew/Gentile, but to all humanity. Verse 23 levels the playing field. "All have sinned." The word "sinned" means "missed the mark." We have all failed to hit the target of God's perfect standard. We "fall short" of His glory—the glorious, perfect, holy standard that He Himself embodies.

Verses 24-26: "being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus."

• Analysis: This passage contains four key legal and theological terms that explain how God saves sinners while remaining perfectly just.

  1. Justified (Dikaioō): A legal term meaning "to declare righteous." It is a verdict. In the court of heaven, the believing sinner hears the Judge say, "Not guilty. Righteous." This is a gift, not a wage.

  2. Grace (Charis): Unmerited favor. It is a gift. We do not deserve it (we deserve judgment), we cannot earn it (we are bankrupt), and we cannot repay it (it is a gift).

  3. Redemption (Apolytrosis): A slave-market term meaning "to buy back" or "to set free by paying a price." We were slaves to sin. The price paid for our freedom was the blood of Christ (1 Peter 1:18-19).

  4. Propitiation (Hilastērion): This is the deepest word. It means "a sacrifice that satisfies the wrath of God." God is holy and just; His wrath against sin is real and righteous. In the Old Testament, the mercy seat on the Ark of the Covenant was the hilastērion where the High Priest sprinkled blood to cover the sins of the people. Here, Paul says Jesus is our hilastērion. His blood absorbs the divine wrath that should rightfully fall on us. He propitiates (satisfies) God's justice, turning away His wrath and securing His favor .

• The Demonstration of Righteousness: Why did Jesus have to die? Couldn't God just forgive? Verses 25-26 answer: God did not just "pass over" sins in the Old Testament; He was forbearing, holding back final judgment. But at the cross, God publicly demonstrated His righteousness. He showed that He is not morally indifferent to sin. The penalty was paid in full. The cross shows God to be both just (He did not ignore sin; He punished it in His Son) and the justifier (He declares guilty sinners righteous on the basis of that payment). This is the genius of the gospel: God's love and God's justice kiss at the cross (Psalm 85:10).

V. Understanding the Doctrine: A Summary of the Gospel

The gospel is the authoritative announcement that the crucified and risen Jesus Christ is the Lord and Savior of the world, who by His life, death, and resurrection has accomplished the redemption of His people, satisfying the just wrath of God and securing the forgiveness of sins and the gift of righteousness for all who repent and believe.

It can be broken down into four key movements:

1. God: He is the holy, righteous Creator to whom we are accountable.

2. Man: We are sinners, having rebelled against God, and are therefore under His just condemnation and unable to save ourselves.

3. Christ: Jesus Christ, the eternal Son of God, became man, lived a perfectly obedient life, died a substitutionary death on the cross to pay the penalty for sin, and rose bodily from the grave, defeating death.

4. Response: God commands all people everywhere to repent (turn from their sin) and believe (trust in Christ alone) for salvation, which is a free gift of grace.

VI. Practical Application: Living in Light of the Gospel

A deep study of the gospel should lead to deep, practical change.

1. For Personal Reflection (The "Gospel Fluency" Exercise):

   • Take one area of your life where you feel shame, guilt, fear, or pride (e.g., your job, a relationship, a besetting sin).

   • Ask yourself: "What 'gospel' am I believing right now? Am I believing the gospel of approval (I need X person to like me), the gospel of performance (I need to achieve Y to be valuable), or the gospel of comfort (I need Z to be happy)?"

   • Consciously preach the true gospel to yourself in that moment. "In Christ, I am already approved (Romans 8:1). My value is in Him, not my performance (Galatians 2:20). My ultimate comfort and happiness are secure in Him (Psalm 16:11)."

2. For Further Discussion:

   • If the gospel is an announcement, how does that differ from viewing it as advice or a set of instructions?

   • Why is the resurrection (not just the death of Jesus) essential to the gospel? What would be missing if Jesus was only a dead martyr?

   • How does understanding Jesus as a "propitiation" deepen your appreciation for God's love and His justice?