Difference between revisions of "Gospel"

<div> '''A — 1: εὐαγγέλιον ''' (Strong'S #2098 — Noun Neuter — euangelion — yoo-ang-ghel'-ee-on ) </div> <p> originally denoted a reward for good tidings; later, the idea of reward dropped, and the word stood for "the good news" itself. The Eng. word "gospel," i.e. "good message," is the equivalent of euangelion (Eng., "evangel"). In the NT it denotes the "good tidings" of the Kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g., &nbsp;Acts 15:7; &nbsp;20:24; &nbsp;1 Peter 4:17 . Apart from those references and those in the Gospels of Matthew and Mark, and &nbsp;Revelation 14:6 , the noun is confined to Paul's Epistles. The Apostle uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e.g., &nbsp;1 Corinthians 15:1-3; (b) of the interpretation of these facts, e.g., &nbsp;Romans 2:16; &nbsp;Galatians 1:7,11; &nbsp;2:2; in (a) the "Gospel" is viewed historically, in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context. </p> &nbsp;Mark 1:14&nbsp;Romans 1:1&nbsp;15:16&nbsp;2 Corinthians 11:7&nbsp;1 Thessalonians 2:2,9&nbsp;1 Peter 4:17&nbsp;Romans 1:1-3&nbsp;Romans 1:9&nbsp;Mark 1:1&nbsp;2 Thessalonians 1:8&nbsp;Romans 15:19&nbsp;2 Corinthians 4:4&nbsp;Acts 20:24&nbsp;1 Timothy 1:11&nbsp;Ephesians 1:13&nbsp;Ephesians 6:15&nbsp;Matthew 4:23&nbsp;9:35&nbsp;24:14&nbsp;Revelation 14:6&nbsp;Galatians 2:14&nbsp;Matthew 4:23&nbsp;Galatians 2:2&nbsp; 1 Thessalonians 2:2&nbsp;Acts 20:24&nbsp;1 Corinthians 15:1&nbsp;2 Corinthians 11:7&nbsp;Galatians 1:11&nbsp; 1 Corinthians 9:14&nbsp;Philippians 2:22&nbsp;Philippians 4:3&nbsp;Romans 15:16&nbsp;Romans 15:19&nbsp;2 Timothy 1:8&nbsp;2 Corinthians 11:4&nbsp;Romans 10:16&nbsp;2 Thessalonians 1:8&nbsp;Mark 1:15&nbsp;Galatians 1:7&nbsp;1 Corinthians 9:23 <div> '''B — 1: εὐαγγελίζω ''' (Strong'S #2097 — Verb — euangelizo — yoo-ang-ghel-id'-zo ) </div> <p> "to bring or announce glad tidings" (Eng., "evangelize"), is used (a) in the Active Voice in &nbsp;Revelation 10:7 ("declared") and &nbsp; Revelation 14:6 ("to proclaim," RV, AV, "to preach"); (b) in the Passive Voice, of matters to be proclaimed as "glad tidings," &nbsp; Luke 16:16; &nbsp;Galatians 1:11; &nbsp;1 Peter 1:25; of persons to whom the proclamation is made, &nbsp;Matthew 11:5; &nbsp;Luke 7:22; &nbsp;Hebrews 4:2,6; &nbsp;1 Peter 4:6; (c) in the Middle Voice, especially of the message of salvation, with a personal object, either of the person preached, e.g., &nbsp;Acts 5:42; &nbsp;11:20; &nbsp;Galatians 1:16 , or, with a preposition, of the persons evangelized, e.g., &nbsp;Acts 13:32 , "declare glad tidings;" &nbsp;Romans 1:15; &nbsp;Galatians 1:8; with an impersonal object, e.g., "the word," &nbsp;Acts 8:4; "good tidings," &nbsp;Acts 8:12; "the word of the Lord," &nbsp;Acts 15:35; "the gospel," &nbsp;1 Corinthians 15:1; &nbsp;2 Corinthians 11:7; "the faith," &nbsp;Galatians 1:23; "peace," &nbsp;Ephesians 2:17; "the unsearchable riches of Christ, &nbsp;Ephesians 3:8 . See [[Preach]] , [[Shew]] , Tidings. </p> <div> '''B — 2: προευαγγελίζομαι ''' (Strong'S #4283 — Verb — proeuangelizomai — pro-yoo-ang-ghel-id'-zom-ahee ) </div> <p> "to announce glad tidings beforehand," is used in &nbsp;Galatians 3:8 . </p>

<p> Signifies good news, and is that revelation and dispensation which God has made known to guilty man through Jesus Christ our Savior and Redeemer. Scripture speaks of "the gospel of the kingdom," &nbsp;Matthew 24:14 , the gospel "of the grace of God," &nbsp;Acts 20:24 , "of Christ," and "of peace," &nbsp;Romans 1:16 &nbsp; 10:15 . It is the "glorious" and the "everlasting" gospel, &nbsp;1 Timothy 1:11 &nbsp; Revelation 14:6 , and well merits the noblest epithets that can be given it. The declaration of this gospel was made through the life and teaching, the death, resurrection, and ascension of our Lord. </p> <p> The writings which contain the recital of our Savior's life, miracles, death, resurrection, and doctrine, are called GOSPELS, because they include the best news that could be published to mankind. We have four canonical gospelsthose of Matthew, Mark, Luke, and John. These have not only been generally received, but they were received very early as the standards of evangelical history, as the depositories of the doctrines and actions of Jesus. They are appealed to under that character both by friends and enemies; and no writer impugning or defending Christianity acknowledges any other gospel as of equal or concurrent authority, although there were many others which purported to be authentic memoirs of the life and actions of Christ. Some of these apocryphal gospels are still extant. They contain many errors and legends, but have some indirect value. </p> <p> There appears to be valid objection to the idea entertained by many, that the evangelists copied from each other or from an earlier and fuller gospel. Whether Mark wrote with the gospel by Matthew before him, and Luke with Matthew and Mark both, or not, we know that they "spake as they were moved by the Holy Ghost," while recounting the works and sayings of Christ which they had seen or knew to be true, using no doubt the most authentic written and oral accounts of the same, current among the disciples. They have not at all confined themselves to the strict order of time and place. </p> <p> GOSPEL OF MATTHEW. The time when this gospel was written is very uncertain. All ancient testimony, however, goes to show that it was published before the others. It is believed by many to have been written about A. D. 38. It has been much disputed whether this gospel was originally written in Hebrew or Greek. The unanimous testimony of ancient writers is in favor of a Hebrew original, that is, that it was written in the language of Palestine and for the use of the Hebrew Christians. But, on the other hand, the definiteness and accuracy of this testimony is drawn into question; there is no historical notice of a translation into Greek; and the present Greek gospel bears many marks of being an original; the circumstances of the age, too, and the prevalence of the Greek language in Palestine, seem to give weight to the opposite hypothesis. Critics of he greatest name are arranged on both sides of the question; and some who believe it to have been first written in Hebrew, think that the author himself afterwards made a Greek version. Matthew writes as "an [[Israelite]] indeed," a guileless converted Jew instructing his brethren. He often quotes from the Old Testament. He represents the Savior as the fulfillment of the hopes of Israel, the promised Messiah, King of the kingdom of God. </p> <p> GOSPEL OF MARK. [[Ancient]] writers agree in the statement that Mark, not himself an apostle, wrote his gospel under the influence and direction of the apostle Peter. The same traditionary authority, though with less unanimity and evidence, makes it to have been written at Rome, and published after the death of Peter and Paul. Mark wrote primarily for the Gentiles, as appears from his frequent explanations of Jewish customs, etc. He exhibits Christ as the divine Prophet, mighty in deed and word. He is a true evangelical historian, relating facts more than discourses, in a concise, simple, rapid style, with occasional minute and graphic details. </p> <p> GOSPEL OF LUKE. Luke is said to have written his gospel under the direction of Paul, whose companion he was on many journeys. His expanded views and catholic spirit resemble those of the great apostle to the Gentiles; and his gospel represents Christ as the compassionate Friend of sinners, the Savior of the world. It appears to have been written primarily for Theophilus, some noble Greek or Roman, and its date is generally supposed to be about A. D. 63. </p> <p> GOSPEL OF JOHN. The ancient writers all make this gospel the latest. Some place its publication in the first year of the emperor Nerva, A. D. 96, sixty-seven years after our Savior's death, and when John was now more than eighty years of age. The gospel of John reveals Christ as the divine and divinely appointed Redeemer, the Son of God manifested in flesh. It is a spiritual, rather than historical gospel, omitting many things chronicled by the other evangelists, and containing much more than they do as to the new life in the soul through Christ, union with him, regeneration, the resurrection, and the work of the Holy Spirit. The spirit of the "disciple whom Jesus loved" pervades this precious gospel. It had a special adaptation to refute the Gnostic heresies of that time, but is equally fitted to build up the church of Christ in all generations. </p>

<li> The term is often used to express collectively the gospel doctrines; and 'preaching the gospel' is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity." It is termed "the gospel of the grace of God" (&nbsp; Acts 20:24 ), "the gospel of the kingdom" (&nbsp;Matthew 4:23 ), "the gospel of Christ" (&nbsp;Romans 1:16 ), "the gospel of peace (&nbsp;Ephesians 6:15 ), "the glorious gospel," "the everlasting gospel," "the gospel of salvation" (&nbsp;Ephesians 1:13 ). <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Gospel'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/g/gospel.html. 1897. </p> </div> </li>

<p> This word, "conformably to its etymological meaning of Good-tidings, is used to signify, </p> <p> '''(1.)''' The [[Welcome]] intelligence of salvation to man, as preached by our Lord and his followers. </p> <p> '''(2.)''' It was afterwards transitively applied to each of the four ''Histories Of Our Lord'S Life,'' published by those who are" therefore called "Evangelists," writers of the history of the Gospel ''('' εὐαγγἐλιον). </p> <p> '''(3.)''' "The term is often used to express collectively, the ''Gospel-Doctrines;'' and 'preaching the Gospel' is accordingly often used to include not only the 'proclaiming' of the good tidings, but the 'teaching' men how to avail themselves of the offer of salvation;" the declaring of all the truths, precepts, promises, and threatenings of Christianity. It is termed "the Gospel of the grace of God," because it flows from God's free love and goodness (&nbsp;Acts 20:24); and, when truly and faithfully preached, is accompanied with the influences of the divine Spirit. It is called "the Gospel of the kingdom," because it treats of the kingdom of grace, and shows the way to the kingdom of glory. It is styled "the Gospel of Christ" because he is the author and great subject of it (&nbsp;Romans 1:16); and "the Gospel of peace and salvation," because it publishes peace with God to the penitent and believing, gives, to such, peace of conscience and tranquillity of mind, and is the means of their salvation, present and eternal. As it displays the glory of God and of Christ, and ensures to his true followers eternal glory, it is entitled "the glorious Gospel" and "the everlasting Gospel," because it commenced from the fall of man, is permanent throughout all time, and produces effects which are everlasting. This use of the word "gospel" has led some to suppose that Gospel-truth is to be found exclusively or chiefly in the "Gospels," to the neglect of the other sacred writings; and others, to conclude that the discourses of our Lord and the apostolic epistles must exactly coincide, and that in case of any apparent difference, the former must be the standard and the latter must be taken to bear no other sense than what is implied by the other. Whereas, it is very conceivable, that though both might be, in a certain sense, "good tidings," yet one may contain a much more full development of the Christian scheme than the other (Eden; Watson). It has been disputed whether the Gospel consists merely of promises, or whether it can in any sense be called a law. The answer plainly depends upon adjusting, the meaning of the words gospel and law. If the gospel be taken for the declaration God has made to men by Christ, concerning the manner in which he will treat them, and the conduct he expects from them, it in plain that this includes commands, and even threatenings, as well as promisesa; but to define the Gospel so as only to express the favorable part of that declaration, is indeed taking the question for granted, and confining the word to a sense much less extensive than it often has in Scripture (comp. &nbsp;Romans 2:16; &nbsp;2 Thessalonians 1:8; &nbsp;1 Timothy 1:9-11); and it is certain that, if the Gospel be put for all the parts of the dispensation taken, in connection one with another, it may well be called, on the whole, a good message. In like manner the question, whether the Gospel be a law or not, is to be determined by the definition of the law and of the Gospel, as above. If law signifies, as it generally does, the discovery of the will of a superior, teaching what he requires of those under his government, with the intimation of his intention of dispensing rewards and punishments, as this rule of their conduct is observed or neglected; in this latitude of expression it is plain, from the proposition, that the Gospel, taken for the declaration made to men by Christ, is a law, as in Scripture it is sometimes called (&nbsp;James 1:25; &nbsp;Romans 4:15; &nbsp;Romans 8:2). But if law be taken, in the greatest rigor of the expression, for such a discovery of the will of God and our duty, as to contain in it no intimation of our obtaining the divine favor otherwise' than by' a perfect and universal conformity to it, in that sense the Gospel is not a law. See Witsilus, ''On The Covenants'' , volume 3, chapter 1; Doddridge, ''Lectures'' , lect. 172; Watts, [[Orthodoxy]] and Charity, [[Essay]] 2. </p>