All About GOD - Growing Relationships with Jesus and Others
What is the Gospel of Jesus Christ?
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Permalink Reply by Leonard T on
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Carla,
Again, thanks for posting this. This is a powerful teaching that needs to be heard. I encorauge all who stop by thi spage to spend the time watching the video. The time will not be wasted.
Lord Bless,
LT
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Permalink Reply by Carla on
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Dear Charles and LT,
It was laid upon my heart.. especially as this site grows.. that perhaps not everyone has heard the gospel. .....and what a wake-up call for those of us who have!
For all have sinned and fall short of the Glory of God...Paul Washer asks. ..."Why does this verse not move us?......trembling or rejoicing...............most people are worshipping a God they do not know"
I urge all people to watch this video......these are some of the things Paul preaches:
What is the evidence of 3 things....Salvation, Repentence and Faith?
How do you know that you believe unto Salvation?
What is true conversion?
What is the doctrine of God? What are His Attributes?.
Why were we made?
What is our goal as a Christ Follower?
What does it mean to be Justified?
Why did God save us?
What does the word 'Redemption' mean?
Propitiation? What does it mean?
What is the hatred of God?
What has God saved us from?
How can anyone be saved?
Paul Washer is very effective in humbly speaking the truth...
God Bless...
Carla
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Permalink Reply by Rick Kelly on
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"The Gospel of the Kingdom" and Other "Gospels".
By E.W. Bullinger
About the meaning of the word rendered "Gospel" there is no question or doubt; and the origin and exact meaning of the English word does not matter.
The Greek word evangelion means good news, glad tidings; and these good tidings, which may be concerning various and different subjects, must be distinguished. See Philippians 1:10, note. There is, first :-
1. "THE EVERLASTING GOSPEL" (or GOOD NEWS).
This was proclaimed from the first, for example after the Fall, and it was proclaimed to men as men, by God, the Creator, to His creatures. Its message was that the Creator alone to be feared and worshipped, and men were to have no other gods beside Him. He was the holy and righteous One, and He was, and is, and will be the only and final Judge of men. God proclaimed this from the first, and among its heralds were ENOCH, "the seventh from Adam", who proclaimed His coming for this judgment of the ungodly (Jude 14, 15); and NOAH, a herald of righteousness and of coming righteous judgment (Hebrews 11:7 and 2 Peter 2:5).
When the "calling on high" shall have been given (Philippians. 3:14), and when "transgressors are come to the full" (Daniel 8:23), and before the Kingdom is set up in glory, this Gospel (or good news) will again be proclaimed (Revelation 14:6). It is "everlasting", and men, as such, will be called upon to "Fear God, and give glory to Him; for the hour of His judgment is come : and worship Him that made heaven, and earth", etc. (Revelation 14:7).
This is the Gospel proclaimed by the Creator to His sinful creatures after the Fall; and it will be proclaimed again at the end. Hence its name "everlasting". Then followed :-
2. THE GOSPEL (or GOOD NEWS) OF THE KINGDOM.
To Abraham and his seed was the good news proclaimed, and the promise given that God would make of him a nation in whom all the families of the earth should be blessed (Genesis 12:1 - 3). This good news was gradually expanded and developed.
In Genesis 15:4 the heir was announced, and this heir was to be the Messiah (Galatians 3:16).
In Genesis 15:8 - 21 the inheritance was secured by an unconditional promise (not by a covenant between two parties, one of whom might break it, Galatians 3:18 - 20). That inheritance was (and is yet to be) "the Holy Land", "Immanuel's Land" (Isaiah 8:8), Immanuel Himself being the Governor (Isaiah 9:6, 7), and "the zeal of the LORD of hosts" its security.
In 2 Samuel 7 the throne was secured to David and his seed by another unconditional promise, and in due time Messiah came unto His own (John 1:11).
This "good news" was first heralded by angels sent specially from heaven; and the exact terms of the proclamation are recorded. The angel of Jehovah spoke from the glory of Jehovah, and said :-
"Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a SAVIOUR, which is CHRIST, THE LORD."
Thus the good news concerned a Person, Who would "save His people from their sins" (Matthew 1:21) : the Saviour Whom God had anointed (Messiah), appointed, given, and sent.
In the proclamation of this Kingdom the Lord taught in Parables; for there were "mysteries" (that is to say, secrets) which concerned the rejection, and consequent postponement and abeyance of the Kingdom, which could not openly be made known, but only in private ("in the house", Matthew 13:36).
It had been foreseen, and therefore foretold, that His People would not receive Him, and would reject Him (Isaiah 53, etc.) and put Him to death. This would not affect the fulfilment of all the promised glories connected with the Kingdom. See Luke 24:26: "Ought not Christ to have suffered these things, and to enter into His glory?" Compare Acts 3:18; 17:3.
True, Christ had been put to death; but God had sworn to David, that of the fruit of his loins, according to the flesh, He would raise up Christ to sit on his throne (Acts 2:30). This was now fulfilled : therefore the proclamation of the Kingdom and the King (for there cannot be the one without the other) was at once formally made by Peter in Acts 3:18 - 26.
This proclamation was made by Peter and the Twelve in the capital of the Land (according to Matthew 22:1 - 7), and by Paul throughout the synagogues of the Dispersion, until it was all brought to a crisis in Rome (the capital of the Dispersion). Paul and those who heard the Lord thus "confirmed what at the first began to be spoken by the Lord". They did not go beyond it by altering its terms; and God bare them "witness by signs and wonders, and divers miracles, and spiritual gifts" (Hebrews 2:1 - 4).
In Acts 28 this was brought to a conclusion by a formal rejection on the part of "the chief of the Jews" (Acts 28:17 - 20), and of these, not a few, but "many" (verse 23); and, after a discussion, which lasted throughout the whole day, the proclamation was finally rejected; and, after the prophecy of Israel's blindness (Isaiah 6:9, 10) had been quoted for the third and last time 1, the dispensation of the proclamation of "the Gospel (or good news) of the Kingdom" ceased, and is now, therefore, in abeyance, for "NOW, we see NOT YET all things put under Him" (Hebrews 2:8).
All these "mysteries" (or secrets) concerning the postponement and abeyance of the Kingdom were spoken "in parables", "because (the LORD said), it is given unto you (unto the disciples) to know the secrets of the kingdom of heaven, but to them (to the People) it is not given" (Matthew 13:11); going on to explain His action by quoting (for the first time) the prophecy of Israel's blindness (Isaiah 6:9, 10) 1.
There was nothing in Old Testament prophecy that told of what the Lord reveals in these Parables of the Kingdom : how it would be rejected, and to what lengths the People would go in the rejection of the King; what would happen in consequence; how a second offer would be proclaimed, and how that too would be rejected : and what new revelation would be made in consequence.
All this was hidden in the parables spoken by the Lord, yet revealed to the disciples, and written for our learning (Matthew 13:16, 36, 51, 52. Luke 24:26, 27, 44 - 46. Acts 1:3, 6, 7). Any interpretation which proceeds on other lines can only end in a blindness equal to that which fell on the Jewish nation. This interpretation will in no wise detract from, or lessen, the value of such application as we may make for ourselves, so long as such application does not ignore the definite revelation made subsequently in the Prison Epistles in fulfilment of the Lord's promise in John 16:12 - 15.
The following parables set forth the proclamation of the Gospel of the Kingdom, from various points of view :-
1. THE PARABLE OF THE SOWER (Matthew 13:3 - 32).
This, the first parable, covers the whole ground.
The "seed" was "the word of (or concerning) the Kingdom". When repeated later (Luke 8:5 - 15), the sphere is extended and widened, and is less local and exclusive. This is by way of application.
The First Sowing was "by" the wayside. This must have been the proclamation by John the Baptist (Matthew 3. Mark 1:1 - 8. Luke 3:1 - 18. John 1:6 - 36). This was "by the wayside", and the opposition of the evil one is shown in the birds of evil omen (as in the case of the mustard tree, verses 31, 32). Hence the seed was "devoured" and the word was "not understood" (verses 4, 19).
The Second Sowing was by Christ Himself (Matthew 4:17), the Twelve (Matthew 10:7), and the Seventy (Luke 10:1 - 20). This sowing was on the stony ground, and was received "with joy" (Matthew 13:20; see Mark 6:20, and 12:37. Luke 4:22). This was unfruitful (Mark 4:16, 17).
The Third Sowing was by Peter and the Twelve, and "by them that heard Him" (the Son, Hebrews 2:3) during the Dispensation of the Acts. It was "among the thorns". Peter proclaimed the Kingdom (Acts 3:18 - 26), and repeated the call to national repentance, which was the one abiding condition of national blessing. But the seed was choked. The "thousand of jews" who at first "received the word", continued "all zealous of the law" (Acts 21:20. Galatians 3:1 - 5, 10 - 13; 4:9; 5:1 - 4). This sowing came to a crisis in Acts 28, when the Kingdom was rejected, and has since been in abeyance. See Appendix 112, Appendix 113, and Appendix 114.
The Fourth Sowing is in the future. It will be the final proclamation of "the Gospel of the Kingdom", immediately preceding and during the Tribulation (Matthew 24:14). Blindness has "happened to Israel", but it is only "in part" (Romans 11:25). The "how long" of Isaiah 6:11 will ere long be seen. This sowing will be of short duration only, as were the other three, and numbered by "days" (Daniel 12:13. Matthew 24:22. Luke 17:26). There will be a special manifestation of the presence and power of the Lord (Matthew 28:20), at the end (sunteleia) of this age; and when this sowing is over, the end (telos) will come (Matthew 24:13, 14), concerning which the disciples had enquired in verse 3.
2. THE PARABLE OF THE MARRIAGE FEAST. (Matthew 22:1 - 14).
The servants first sent forth were John the Baptist, the Twelve, and the Seventy, and these were sent to those who had been previously bidden. But "they would not come".
The "other servants" who were next sent were Peter, the Twelve, and "them that heard Him" (Hebrews 2:3, 4) during the dispensation of the Acts, as foreshown in verse 4.
They proclaimed that "all things were ready". Nothing now was wanting. The "sufferings" had been fulfilled and the glory was ready to be revealed (Luke 24:26, 46. Acts 3:18. 1 Peter 1:5). Therefore, "Repent ye", etc. (Acts 2:38, 39; 3:19).
But instead of repenting they "took His servants, and entreated them spitefully, and slew them" (Matthew 22:5, 6). Some they imprisoned (Acts 4:3; 5:18; 8:3; 9:1, 13, 21); one they stoned (Acts 7:59); another they "killed with the sword" (Acts 12:2). This shows that that dispensation could not have ended with the stoning of Stephen in Acts 7, for James was slain after that; and other persecutions were continued up to the end (Acts 28:17).
"But the King was wroth, and sent His armies, and destroyed those murderers, and burned up their city" (Matthew 22:7). The Temple was burned, and the nation dispersed.
The last servants sent will go "into the highways" of the world. Here we have, again, a reference to the yet future proclamation of "the Gospel of the Kingdom".
Now, this marriage-feast is postponed; and all invitations to it are in abeyance. Its future fulfilment is yet to take place. This is referred to in Matthew 24:14, and is proved by Revelation 19:6 - 9, where we have the same word in verse 9 as in Matthew 22:2.
3. "THE GREAT SUPPER" (Luke 14:15 - 24).
This was spoken in immediate connection with the blessedness of eating bread in the Kingdom of God.
Again we have the Four Ministries, as in the above parables.
The supper was made by "a certain man", and many were bidden. This bidding was the ministry of John the Baptist. It is set forth as a simple statement of a past and accomplished fact. This was the First Ministry (verse 16).
The Second Invitation was sent to those who had been already bidden by John. It was sent by "His Servant", Who was none other than the Lord Jesus Himself. His Ministry is expressed in one sentence : "Come; for all things are now ready" (verse 17). He was sent "at supper time", according to Eastern custom. But they all with one consent began to make excuse (verses 18 - 20).
The Third Invitation was sent, not to those who had been already bidden, but to another class altogether. It was sent by "The Master of the House", Who has perfect right and authority to invite whom He will. He sent "quickly" : that is to say, very soon after the return of the second servant; and "into the streets and lanes of the city". This was the ministry of Peter, the Twelve, and Paul.
The Fourth Invitation is yet future, as shown above in the other parables. It will be sent forth by "the Lord" (verse 23), by Him Who has all power in heaven and earth (Matthew 28:18 - 20). This will be a ministry of compulsion, carried out in the "highways and hedges" of the wide world; and it will be effectual like the last in the preceding cases. All, in turn, receive the call, but it is the last who "hear and understand" (Matthew 13:23); who "hear and receive" (Mark 4:20); who "hear and keep" (Luke 8:15); and who "bring forth fruit". For this, special wisdom and understanding is needed, as foretold in Daniel 11:33; 12:3, 10.
Thus the present dispensation (since the destruction of Jerusalem and dispersion of Israel, which took place shortly after Acts 28, has nothing to do with the Kingdom, and the proclamation of the good news connected with it is postponed and in abeyance. Meanwhile, and during this dispensation, we have :-
3. "THE GOSPEL (or GOOD NEWS) OF GOD".
This is the Gospel unto which Paul the Apostle was separated (Romans 1:1), and is supplementary to "the Gospel of the Kingdom", of which it was another aspect.
"The Gospel of the Kingdom" was first proclaimed by John the Baptist and the Lord. But both were rejected and put to death.
The Lord, however, was raised from the dead and the Gospel of God has to do with a risen Messiah. It characterizes the ministry of the Acts rather than that of the Gospels; especially Paul's share in it.
The Gospel of a risen Messiah, re-proclaimed as about to come and restore all things, was the burden of the apostolic proclamation during the dispensation of the Acts. See Acts 2:23 - 36; 3:12 - 18; 4:2, 10 - 12.
"With great power gave the Apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all" (4:33). Also 5:29 - 32; 10:34 - 43; 13:23 - 39.
This too, was the burden of Paul's proclamation, as we may see from Acts 17:1 - 3, 7. He proclaimed "Jesus, and the resurrection" (verse 18, 31, 32). True, it was the proclamation of the Kingdom, and, in its wider aspect, "the kingdom of God" (14:22; 19:8); because it was He Who had raised Christ from the dead, and the proclamation was being sent out by God Himself. It was His own special good news. It was of His own motion and will. And it was all of grace. If "His own" would even now receive Messiah, He would "send Jesus Christ" (Acts 3:20).
In spite of all their sins, and their heinous crime in murdering His beloved Son, He would blot out all their sins and fulfill all His promises. Truly, this was in very deed :-
4. "THE GOSPEL (or GOOD NEWS) OF THE GRACE OF GOD".
This is why, in the canonical order of the books of the New Testament, God's overruling is seen in the fact that the first writing which comes to us following on the double rejection of His Son (in the Gospels and the Acts) is the word and good news of His grace in Romans 1:1. In spite of all that we should consider the unpardonable nature of Israel's crime, the first written words which meet our eyes are these :-
"Paul, a servant of Jesus Christ, a called Apostle (or, an Apostle by Divine calling), separated to God's Gospel (or glad tidings), which He before promised by means of His prophets in sacred writings concerning His Son, Who came of the seed of David according to the flesh, Who was demonstrated [to be] God's Son, in power, with respect to [His] holy spirit [body, 1 Corinthians 15:45], by resurrection of the dead-even Jesus Christ our Lord, by Whom we received GRACE-yea, apostolic grace, with a view to the obedience of faith among all the nations, on behalf of His Name (or for His glory), among whom yourselves also are [the] called of Jesus Christ" (Romans 1:1 - 6).
Here we have the sum and the substance of the good news of the grace of God.
It was not new. It was promised before and written down by His prophets. The sufferings, death and resurrection and glory, were all foretold. But now "those things, which God before had showed by the mouth of all His prophets that Christ should suffer, He hath so fulfilled. THEREFORE, Repent ye, and turn again that your sins may be blotted out, so that [haply] may come seasons of refreshing from the presence (or face) of the Lord, and [that] He may send Him Who was before proclaimed (or according to all the critical texts, "was foreordained") for you-even Jesus Christ" (Acts 3:18 - 20).
Thus "God's Gospel" was based on the prophecies of the Old Testament, and was the logical development of them.
It is in this that it is distinguished from that which had not been before revealed by the prophets in the concluding verses of Romans. That epistle begins with what had been written in the Scriptures; it ends with what had never been written till "now", when the SECRET which had been kept in silence from times eternal, or during [the] times of [the] ages was then at length made manifest (Romans 16:25, 26. Ephesians 3:1 - 12. Colossians 1:26 - 28). (See Appendix 192).
The time had come for this secret to be revealed, and to be committed to prophetic writings. This revelation is contained in the three Epistles written by Paul from his prison in Rome, to the Ephesians, Philippians, and Colossians.
Thus "the Gospel of the Kingdom" was the proclamation by and concerning the Messiah made by John the Baptist and Himself, and is the subject of the Four Gospels.
"The Gospel of God" is the proclamation concerning the same Messiah, made by the Twelve, the apostle Paul, and "them that heard" the Lord, during the dispensation of the Acts of the Apostles, and is the subject of their testimony and of their writings and the earlier Epistles of Paul. Seeing it was good news sent after the resurrection of Christ, it is all of pure grace and favour, and hence is "the Gospel of the Grace of God".
5. "THE GOSPEL (or GOOD NEWS) OF THE GLORY OF CHRIST
(2 Corinthians. 4:4).
This is connected with Christ's exaltation as Head over all things to His church, which is His body, which is developed and revealed more fully in the Prison Epistles (Ephesians 1:21 - 23. Philippians 2:9 - 11. Colossians 1:14 - 19). It not only involves the present glory of Messiah, but includes the final defeat of Satan, the crushing of his head, and the subjugation of all spiritual beings, be they powers, principalities, authorities, dominions, or thrones, etc.
Hence, it is Satan's great aim now, at this present time, to blind the eyes of them that believe not, so that they may not learn of his coming defeat, as foretold in Genesis 3:15, and seen fulfilled in Revelation 20 (see 2 Corinthians 4:4).
Knowing his object, and being "not ignorant of his devices", we know also what should be our own object : videlicet, the making known this good news which he would seek to hide; and proclaiming "the Gospel of the glory of Christ".
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Question: "What is the true gospel?"
Answer: The true gospel is the good news that God saves sinners. Man is by nature sinful and separated from God with no hope of remedying that situation. But God, by His power, provided the means of man’s redemption in the death, burial and resurrection of the Savior, Jesus Christ.
The word “gospel” literally means “good news.” But to truly comprehend how good this news is, we must first understand the bad news. As a result of the fall of man in the Garden of Eden (Genesis 3:6), every part of man—his mind, will, emotions and flesh—have been corrupted by sin. Because of man’s sinful nature, he does not and cannot seek God. He has no desire to come to God and, in fact, his mind is hostile toward God (Romans 8:7). God has declared that man’s sin dooms him to an eternity in hell, separated from God. It is in hell that man pays the penalty of sin against a holy and righteous God. This would be bad news indeed if there were no remedy.
But in the gospel, God, in His mercy, has provided that remedy, a substitute for us—Jesus Christ—who came to pay the penalty for our sin by His sacrifice on the cross. This is the essence of the gospel which Paul preached to the Corinthians. In 1 Corinthians 15:2-4, he explains the three elements of the gospel—the death, burial and resurrection of Christ on our behalf. Our old nature died with Christ on the cross and was buried with Him. Then we were resurrected with Him to a new life (Romans 6:4-8). Paul tells us to “hold firmly” to this true gospel, the only one which saves. Believing in any other gospel is to believe in vain. In Romans 1:16-17, Paul also declares that the true gospel is the “power of God for the salvation of everyone who believes” by which he means that salvation is not achieved by man’s efforts, but by the grace of God through the gift of faith (Ephesians 2:8-9).
Because of the Gospel, through the power of God, those who believe in Christ (Romans 10:9) are not just saved from hell. We are, in fact, given a completely new nature (2 Corinthians 5:17) with a changed heart and a new desire, will, and attitude that are manifested in good works. This is the fruit the Holy Spirit produces in us by His power. Works are never the means of salvation, but they are the proof of it (Ephesians 2:10). Those who are saved by the power of God will always show the evidence of salvation by a changed life.
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Permalink Reply by David Velasquez on
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Gospel = Virgin birth - Perfect life - atonement / death - resurrection and glorification.
Breaking the Gospel down:
What shall we say then that Abraham our father, as pertaining to the flesh, has found? For if Abraham were justified by works, he has something in which to boast; but not before God. For what says the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that works is the reward not reckoned of grace, but of debt. But to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness. Even as David also describes the blessedness of the man, unto whom God imputes righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Comes this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise, that he should be the heir of the world, was not to Abraham, or to his descendants, through the law, but through the righteousness of faith. For if they who are of the law be heirs, faith is made void, and the promise made of none effect: Because the law works wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the descendants; not to those only who are of the law, but to those also who are of the faith of Abraham; who is the father of us all, (As it is written, I have made you a father of many nations,) before him whom he believed, even God, who gives life to the dead, and calls those things which are not as though they were. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall your descendants be. And being not weak in faith, he considered not his own body as now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offenses, and was raised again for our justification.
(Rom 4:1-25)
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