There is one Gospel
Scripture References: Lamentations 3:40, Mark 1:1, Luke 2:10-14, Galatians 4:4-7
Introduction:
“There is one Gospel on which I stand
For all eternity
It is my story, my Father’s plan
The Son has rescued me
Oh what a Gospel, oh what a peace
My highest joy and my deepest need
Now and forever He is my light
I stand in the Gospel of Jesus Christ”– ‘There is one Gospel’ by: CityAlight
These song lyrics have been running through my mind all week. They raise some important questions that I really had to ponder in my head…What is the Gospel? What is my response to it? Do I act like it’s truly my ‘highest joy’?
I came to moments where I really had to examine myself. We often see this challenge presented to God’s people throughout Scripture:
“Let us test and examine our ways, and return to the LORD!” – Lamentations 3:40 ESV
In the context of Lamentations, this was a call for Israel to examine themselves following sin and judgement and return to following the Lord. In my case this week, it was a challenge to meditate on the Gospel message and try to get my head around the weight of that message. In my head, I always feel like I understand it…but do my actions reflect that understanding? Am I living out that joy and proclaiming it to others the way I am called to do?
These questions lead me to examine the word ‘Gospel’ itself…and this is what I found…
Devotional:
The word ‘Gospel’ comes from the greek word: ‘euangelion’, which literally translates to ‘good news’ or ‘good message’. Mark starts off his account using this word:
The beginning of the gospel (euangelion – ‘Good news’) of Jesus Christ, the Son of God. – Mark 1:1 ESV
Simple enough of an opening it would seem…but what happens when we put ourselves in the shoes of the original, ancient audience who would have heard these words for the first time? What context or associations might come to mind that we…2,000+ years later might not pick up on automatically?
Archaeology points us to something very interesting…The ‘Priene Inscription’ which dates back to 9 BC, contains texts celebrating the birth of Caesar Augustus…the Roman emperor at the time of Jesus’ birth. One portion reads…
“The birthday of the god [Augustus] was the beginning of the good news (Euangelion) for the world because of him.”1
Other portions of this inscription describe Augustus as a ‘Savior’ and ‘bringer of peace’. Isn’t it fascinating that the birth of Caesar Augustus is being heralded as ‘good news’ (the Gospel) of the emperors birth, seen as a god, savior and bringer of peace? This brings so much depth into how we see the birth of Jesus heralded in Scripture…
And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying,
14 “Glory to God in the highest,
and on earth peace among those with whom he is pleased!”
–Luke 2:10-14 ESV
Angels…proclaiming ‘good news’, heralding the birth of a ‘savior’, who is ‘Christ the Lord’ (God), declaring ‘peace’. This connection between the births of Caesar Augustus and Jesus is noted by many Biblical scholars…pointing to a subversion of the culture of that time. One example comes from the Commentary on the New Testament Use of the Old Testament’s section on Luke…
“Luke’s use of ‘euangelizo’ (‘to proclaim good news’) would have been heard by his readers against a backdrop of imperial language that celebrated the ‘good news’ of Caesar’s reign”2
The commentary goes on to say:
“In the Roman world, ‘euangelion’ referred to public declarations about the emperor’s birth or accession, events which were proclaimed as ‘good news’ for the world (cf. the Priene inscription concerning Augustus). Luke’s application of this term to the announcement of Jesus’ birth subverts such imperial claims.”3
In simple terms, the proclamation Mark and Luke are making, by way of God’s sovereign plan is this…’Caesar is not the savior you are looking for!’
This gives whole new understanding and light to passages like this:
But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God. -Galatians 4:4-7 ESV
God chose to send His Son at this point in history, in this culture. For many reasons that we may not fully grasp…but one part of it perhaps, is to subvert the cultural expectations and show the true savior that all humanity is looking for and whom we desperately need.
Back to my opening questions as I examined myself…
What is the Gospel and what is my response to it?
-There is no earthly king, ruler or leader that can save me from my sin, which separates me from God. My hope and my security should not be found in these things.
-The only one who can truly save and redeem me from my sin, is God himself.
-God redeems us through His Son, Jesus…He is the only way to the Father.
-This Gospel, this ‘good news’ (euangelion) is for ALL humanity…not just me. If I am not being a herald, proclaiming this good news to all the earth…then I need to be real with myself about what’s holding me back and ask God to help me get over that roadblock through His power. Because this is ‘good news of great joy – for all people’ As Luke writes!
Let us live everyday proclaiming the Gospel of Jesus Christ – our ‘highest joy and our deepest need’
Amen.
Sean Wagner
- Frederick W. Danker, Benefactor: Epigraphic Study of a Graeco-Roman and New Testament Semantic Field (St. Louis: Clayton Publishing, 1982), pp 217-218. ↩︎
- David W. Pao and Eckhard J. Schnabel, “Luke”. Commentary on the New Testament Use of the Old Testament, ed. Beale & Carson, 2007. P. 252-253. ↩︎
- David W. Pao and Eckhard J. Schnabel, “Luke”. Commentary on the New Testament Use of the Old Testament, ed. Beale & Carson, 2007. P. 254. ↩︎