What is the Gospel?
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Chinchilla
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43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
44 Where their worm dieth not, and the fire is not quenched.
45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:
46 Where their worm dieth not, and the fire is not quenched.
47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:
48 Where their worm dieth not, and the fire is not quenched.
49 For every one shall be salted with fire, and every sacrifice shall be salted with salt.
50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
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JIMINZ
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At what point will you enter the Kingdom, when you die?
Well didn't you die with Christ and, weren't you Resurrected with Christ unto newness of life.
Gal. 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
John 3:6
That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
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Chinchilla
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You don't have his words , you have four gospels saying what they remembered .
I give you example :
Matthew 27:46 King James Version (KJV)
46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
Mark 15:34 King James Version (KJV)
34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
Did Jesus say these word in Aramaic or Hebrew or did he say them twice or are they the same words heared differently ?
Same goes with prayer words and others , you only have about 2-3 hours of spoken words from human being who lived to 33 years old.
You must trust the gospel writters what Jesus said .
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Chinchilla
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2 Chronicles 7:14 King James Version (KJV)
14 If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.
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Chinchilla
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Gospels are OT untill Jesus dies , the cross is the division , fulfillment of OT which brings NT .
You can have your kingdom if you wish and I stay with my golden mansion in heaven and streets of precious gems .
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Chinchilla
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I gave you the Bible , I didn't write it myself ...
Because you don't like some verses that does not mean they stop exist .
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Chinchilla
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I don't I have better promises .
Which Kingdom do you mean ?
The one literal Kingdom for 1000 years is not for me it's for the Jews the remament which will be saved from Tribulation plus the OT resurrected saints .
My home is in heaven , every Christian is guest on this earth after being born again.
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GingerBeer
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The gospels are not old testament until Jesus dies. The gospels are the gospel. It is the new covenant that commences on the night during which the Lord was betrayed. The new covenant commences at the last supper when he breaks the bread saying this is my body and then presents the cup saying this cup is the new covenant in my blood which is shed for many for the forgiveness of sins the good news is what Jesus taught, the covenant is what he sealed in his blood.
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Chinchilla
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Yes , untill he sealed it , it was not fulfilled so why do you want to go under the old covenant if you have new one ?
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Apologetic_Warrior
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What Is the Gospel?
by R.C. Sproul
"There is no greater message to be heard than that which we call the gospel. But as important as that is, it is often given to massive distortions or over simplifications. People think they’re preaching the gospel to you when they tell you, ‘you can have a purpose to your life’, or that ‘you can have meaning to your life’, or that ‘you can have a personal relationship with Jesus.’ All of those things are true, and they’re all important, but they don’t get to the heart of the gospel.
The gospel is called the ‘good news’ because it addresses the most serious problem that you and I have as human beings, and that problem is simply this: God is holy and He is just, and I’m not. And at the end of my life, I’m going to stand before a just and holy God, and I’ll be judged. And I’ll be judged either on the basis of my own righteousness–or lack of it–or the righteousness of another. The good news of the gospel is that Jesus lived a life of perfect righteousness, of perfect obedience to God, not for His own well being but for His people. He has done for me what I couldn’t possibly do for myself. But not only has He lived that life of perfect obedience, He offered Himself as a perfect sacrifice to satisfy the justice and the righteousness of God.
The great misconception in our day is this: that God isn’t concerned to protect His own integrity. He’s a kind of wishy-washy deity, who just waves a wand of forgiveness over everybody. No. For God to forgive you is a very costly matter. It cost the sacrifice of His own Son. So valuable was that sacrifice that God pronounced it valuable by raising Him from the dead–so that Christ died for us, He was raised for our justification. So the gospel is something objective. It is the message of who Jesus is and what He did. And it also has a subjective dimension. How are the benefits of Jesus subjectively appropriated to us? How do I get it? The Bible makes it clear that we are justified not by our works, not by our efforts, not by our deeds, but by faith–and by faith alone. The only way you can receive the benefit of Christ’s life and death is by putting your trust in Him–and in Him alone. You do that, you’re declared just by God, you’re adopted into His family, you’re forgiven of all of your sins, and you have begun your pilgrimage for eternity."
LIGONIER MINISTRIES BLOG
by R.C. Sproul
"There is no greater message to be heard than that which we call the gospel. But as important as that is, it is often given to massive distortions or over simplifications. People think they’re preaching the gospel to you when they tell you, ‘you can have a purpose to your life’, or that ‘you can have meaning to your life’, or that ‘you can have a personal relationship with Jesus.’ All of those things are true, and they’re all important, but they don’t get to the heart of the gospel.
The gospel is called the ‘good news’ because it addresses the most serious problem that you and I have as human beings, and that problem is simply this: God is holy and He is just, and I’m not. And at the end of my life, I’m going to stand before a just and holy God, and I’ll be judged. And I’ll be judged either on the basis of my own righteousness–or lack of it–or the righteousness of another. The good news of the gospel is that Jesus lived a life of perfect righteousness, of perfect obedience to God, not for His own well being but for His people. He has done for me what I couldn’t possibly do for myself. But not only has He lived that life of perfect obedience, He offered Himself as a perfect sacrifice to satisfy the justice and the righteousness of God.
The great misconception in our day is this: that God isn’t concerned to protect His own integrity. He’s a kind of wishy-washy deity, who just waves a wand of forgiveness over everybody. No. For God to forgive you is a very costly matter. It cost the sacrifice of His own Son. So valuable was that sacrifice that God pronounced it valuable by raising Him from the dead–so that Christ died for us, He was raised for our justification. So the gospel is something objective. It is the message of who Jesus is and what He did. And it also has a subjective dimension. How are the benefits of Jesus subjectively appropriated to us? How do I get it? The Bible makes it clear that we are justified not by our works, not by our efforts, not by our deeds, but by faith–and by faith alone. The only way you can receive the benefit of Christ’s life and death is by putting your trust in Him–and in Him alone. You do that, you’re declared just by God, you’re adopted into His family, you’re forgiven of all of your sins, and you have begun your pilgrimage for eternity."
LIGONIER MINISTRIES BLOG
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Apologetic_Warrior
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What Is the Gospel?
By W. Robert Godfrey
Many Christians, churches, and organizations regularly use the word gospel to describe their convictions. Theological controversies have occurred and do occur over the meaning of the gospel and who preaches it faithfully. What does that familiar word gospel mean? The best way to answer that question is to turn to the Bible.
In the Greek New Testament, the noun euangelion (“gospel”) appears just over seventy times. Since, in one sense, the whole New Testament is about the gospel, we might have expected the word to have been used more frequently. Even more surprisingly, its use varies greatly among the authors of the New Testament books. Paul uses the word more than three times as often as all the other authors combined. Most of the other uses are found in Matthew and Mark, with very few, if any, in Luke, John, Peter, and James.
The word gospel most simply means “good news.” The word is not unique to the Christian message, but it was also used in the pagan world to refer to a good announcement. In the New Testament, it refers to the good news of Jesus the Savior. Often, it is used with the assumption that the reader knows what the word means.
As we look more closely at the ways in which gospel is used in the New Testament, several points come through strongly. First, we often find the phrase “the gospel of God.” This phrase stresses the source of the gospel as a gift from God. The gospel is of divine, not human, origin. Second, the character of the gospel is specified in several ways: the gospel is true (Gal. 2:5, 14; Col. 1:5), gracious (Acts 20:24), and glorious (2 Cor. 4:4; 1 Tim. 1:11). Third, we see two responses to the gospel. The primary response is faith (Acts 15:7; Eph. 1:13). But obedience is also a response (1 Peter 4:7; Rom. 1:5; 10:16; 16:26; 2 Thess. 1:8).
(Paul’s use of the idea of the obedience of faith in Romans has an element of irony as he responds to those who have accused him of antinomianism, being against the law.) Fourth, we see several results of the gospel. The gospel, of course, brings salvation (Rom. 1:16; Eph. 1:13). It also brings the kingdom (Matt. 4:23; 9:35, 24:14). It evokes hope in the people of God (Col. 1:23). The gospel is also a motivation to sanctification (Mark 8:35; 10:29; 2 Cor. 9:13; Eph. 6:15; Phil. 1:27).
All of these ways in which the word gospel is used point to its content, but there are also passages in the New Testament that are explicit as to its content. In examining these texts, we discover that sometimes the word gospel refers broadly to all aspects of the salvation and new life that Jesus gives His people, and sometimes it is used narrowly to refer to what Jesus does for us outside of us. In other words, sometimes the term gospel refers broadly to Jesus’ work of justification and sanctification for and in His people, and sometimes it refers narrowly to Jesus’ work of justification. Another way of putting this distinction is that sometimes the word gospel refers broadly to all the New Testament fulfillment of what was promised in the Old Testament, and sometimes the term gospel is used narrowly of Jesus’ doing in contrast to our doing of the Law.
An example of the broader sense of the word gospel can be seen in Mark 1:1, “The beginning of the gospel of Jesus Christ, the Son of God.” This use of the word gospel seems to refer to everything that Mark tells us about the teaching and work of Jesus. We see another broad use in Revelation 14:6–7:
Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. And he said with a loud voice, “Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water.”
Here the gospel is the call to repent and worship God.
More often, the term gospel is used narrowly and its content is specified. We see this in 1 Corinthians 15:1–4:
Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you — unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.
Here, the gospel is the message of the saving death and resurrection of Jesus.
In another place, Paul writes of “the glorious gospel of the blessed God with which I have been entrusted,” and he specifies what that gospel is:
The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. (1 Tim. 1:11, 15–16)
Here, the gospel is the saving work of Christ for sinners.
Paul writes similarly in 2 Timothy:
Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel… . Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel. (2 Tim. 1:8–10; 2:8)
This narrow use of the word gospel was very common in the writings of the sixteenth-century Reformers. We can see this in the thought of John Calvin:
The word of faith is put by metonymy [using the name of one concept for another concept to which it is related] for the word of promise, i.e. for the Gospel itself, since it is related to faith. The contrast between law and Gospel is to be understood, and from this distinction we deduce that, just as the law demands work, the Gospel requires only that men should bring faith in order to receive the grace of God.
It is also clear in Zacharias Ursinus. Near the beginning of his commentary on the Heidelberg Catechism, Ursinus divides all of doctrine into law and gospel:
The doctrine of the church consists of two parts: the Law, and the Gospel; in which we have comprehended the sum and substance of the sacred Scriptures. The law is called the Decalogue, and the gospel is the doctrine concerning Christ the mediator, and the free remission of sins, through faith.
Such reflections on the gospel have remained common in Reformed theology, as we see from this long, fascinating quotation from the great Dutch theologian Herman Bavinck:
But the word of God, both as law and gospel, is the revelation of the will of God, the promulgation of the covenant of works and the covenant of grace… . Although in a broad sense the terms “law” and “gospel” can indeed be used to denote the old and the new dispensation of the covenant of grace, in their actual significance they definitely describe two essentially different revelations of divine will [Bavinck here cites many New Testament proof texts]… . In these texts law and gospel are contrasted as demand and gift, as command and promise, as sin and grace, as sickness and healing, as death and life … . The law proceeds from God’s holiness, the gospel from God’s grace; the law is known from nature, the gospel only from special revelation; the law demands perfect righteousness, but the gospel grants it; the law leads people to eternal life by works, and the gospel produces good works from the riches of the eternal life granted in faith; the law presently condemns people, and the gospel acquits them; the law addresses itself to all people, and the gospel only to those who live within its hearing.
How clear, distinct, biblical, and precious is this presentation of the gospel.
The church needs to preach the gospel in both its broad and narrow senses. The Greek word for gospel has given the English-speaking world the word evangelism. True evangelism, according to the Great Commission given by Jesus in Matthew 28:18–20, is a matter of making disciples: first, in the narrow sense of calling men and women to believe in Jesus and, second, in the broad sense of teaching them to observe all things that Jesus has taught His people. For the sake of the gospel, let’s all promote true evangelism.
This post was originally published in Tabletalk magazine.
Posted on Ligonier Ministries Blog
By W. Robert Godfrey
Many Christians, churches, and organizations regularly use the word gospel to describe their convictions. Theological controversies have occurred and do occur over the meaning of the gospel and who preaches it faithfully. What does that familiar word gospel mean? The best way to answer that question is to turn to the Bible.
In the Greek New Testament, the noun euangelion (“gospel”) appears just over seventy times. Since, in one sense, the whole New Testament is about the gospel, we might have expected the word to have been used more frequently. Even more surprisingly, its use varies greatly among the authors of the New Testament books. Paul uses the word more than three times as often as all the other authors combined. Most of the other uses are found in Matthew and Mark, with very few, if any, in Luke, John, Peter, and James.
The word gospel most simply means “good news.” The word is not unique to the Christian message, but it was also used in the pagan world to refer to a good announcement. In the New Testament, it refers to the good news of Jesus the Savior. Often, it is used with the assumption that the reader knows what the word means.
As we look more closely at the ways in which gospel is used in the New Testament, several points come through strongly. First, we often find the phrase “the gospel of God.” This phrase stresses the source of the gospel as a gift from God. The gospel is of divine, not human, origin. Second, the character of the gospel is specified in several ways: the gospel is true (Gal. 2:5, 14; Col. 1:5), gracious (Acts 20:24), and glorious (2 Cor. 4:4; 1 Tim. 1:11). Third, we see two responses to the gospel. The primary response is faith (Acts 15:7; Eph. 1:13). But obedience is also a response (1 Peter 4:7; Rom. 1:5; 10:16; 16:26; 2 Thess. 1:8).
(Paul’s use of the idea of the obedience of faith in Romans has an element of irony as he responds to those who have accused him of antinomianism, being against the law.) Fourth, we see several results of the gospel. The gospel, of course, brings salvation (Rom. 1:16; Eph. 1:13). It also brings the kingdom (Matt. 4:23; 9:35, 24:14). It evokes hope in the people of God (Col. 1:23). The gospel is also a motivation to sanctification (Mark 8:35; 10:29; 2 Cor. 9:13; Eph. 6:15; Phil. 1:27).
All of these ways in which the word gospel is used point to its content, but there are also passages in the New Testament that are explicit as to its content. In examining these texts, we discover that sometimes the word gospel refers broadly to all aspects of the salvation and new life that Jesus gives His people, and sometimes it is used narrowly to refer to what Jesus does for us outside of us. In other words, sometimes the term gospel refers broadly to Jesus’ work of justification and sanctification for and in His people, and sometimes it refers narrowly to Jesus’ work of justification. Another way of putting this distinction is that sometimes the word gospel refers broadly to all the New Testament fulfillment of what was promised in the Old Testament, and sometimes the term gospel is used narrowly of Jesus’ doing in contrast to our doing of the Law.
An example of the broader sense of the word gospel can be seen in Mark 1:1, “The beginning of the gospel of Jesus Christ, the Son of God.” This use of the word gospel seems to refer to everything that Mark tells us about the teaching and work of Jesus. We see another broad use in Revelation 14:6–7:
Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. And he said with a loud voice, “Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water.”
Here the gospel is the call to repent and worship God.
More often, the term gospel is used narrowly and its content is specified. We see this in 1 Corinthians 15:1–4:
Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you — unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.
Here, the gospel is the message of the saving death and resurrection of Jesus.
In another place, Paul writes of “the glorious gospel of the blessed God with which I have been entrusted,” and he specifies what that gospel is:
The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. (1 Tim. 1:11, 15–16)
Here, the gospel is the saving work of Christ for sinners.
Paul writes similarly in 2 Timothy:
Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel… . Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel. (2 Tim. 1:8–10; 2:8)
This narrow use of the word gospel was very common in the writings of the sixteenth-century Reformers. We can see this in the thought of John Calvin:
The word of faith is put by metonymy [using the name of one concept for another concept to which it is related] for the word of promise, i.e. for the Gospel itself, since it is related to faith. The contrast between law and Gospel is to be understood, and from this distinction we deduce that, just as the law demands work, the Gospel requires only that men should bring faith in order to receive the grace of God.
It is also clear in Zacharias Ursinus. Near the beginning of his commentary on the Heidelberg Catechism, Ursinus divides all of doctrine into law and gospel:
The doctrine of the church consists of two parts: the Law, and the Gospel; in which we have comprehended the sum and substance of the sacred Scriptures. The law is called the Decalogue, and the gospel is the doctrine concerning Christ the mediator, and the free remission of sins, through faith.
Such reflections on the gospel have remained common in Reformed theology, as we see from this long, fascinating quotation from the great Dutch theologian Herman Bavinck:
But the word of God, both as law and gospel, is the revelation of the will of God, the promulgation of the covenant of works and the covenant of grace… . Although in a broad sense the terms “law” and “gospel” can indeed be used to denote the old and the new dispensation of the covenant of grace, in their actual significance they definitely describe two essentially different revelations of divine will [Bavinck here cites many New Testament proof texts]… . In these texts law and gospel are contrasted as demand and gift, as command and promise, as sin and grace, as sickness and healing, as death and life … . The law proceeds from God’s holiness, the gospel from God’s grace; the law is known from nature, the gospel only from special revelation; the law demands perfect righteousness, but the gospel grants it; the law leads people to eternal life by works, and the gospel produces good works from the riches of the eternal life granted in faith; the law presently condemns people, and the gospel acquits them; the law addresses itself to all people, and the gospel only to those who live within its hearing.
How clear, distinct, biblical, and precious is this presentation of the gospel.
The church needs to preach the gospel in both its broad and narrow senses. The Greek word for gospel has given the English-speaking world the word evangelism. True evangelism, according to the Great Commission given by Jesus in Matthew 28:18–20, is a matter of making disciples: first, in the narrow sense of calling men and women to believe in Jesus and, second, in the broad sense of teaching them to observe all things that Jesus has taught His people. For the sake of the gospel, let’s all promote true evangelism.
This post was originally published in Tabletalk magazine.
Posted on Ligonier Ministries Blog
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GingerBeer
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You may have misunderstood what I wrote. The good news - the gospel - is what Jesus taught for the full time of his life on Earth. It is what Jesus said and did that teaches us what the gospel is. The idea that you can dump the four gospels as "old testament" is wrong; horribly wrong.
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Jesus’ enemies among the Jews hated the God of Love revealed in the life of Christ. They also resented the idea of sharing Yahweh equally with the Gentile world. They suffered from national egotism and erronious ideas about a “Jewish Messiah”. As a result of their attitude they were deselected, their house was left desolate, the light was given on to other people.
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