The primary question:
When Paul referred to "the gospel" in correspondance with communities who existed as communities (Churches) because they have put their faith in Jesus - what resonances did they hear?
Did "gospel" evoke:
- the system of salvation Paul had preached;
- the story of Jesus and his kingdom;
- the story of Jesus and his kingdom that brings salvation to everyone who beleives?
What hints are present in his letters?
Paul can refer to the gospel he preached as:
- "the gospel of God" (Rom 1:1; 15:16; 1 Cor 7:1; 2 cor 11:7; 1 Thes 2:2, 8, 9)
- "the gospel of his Son" (Rom 1:9)
- "my gospel" = the gospel i/we preach (Rom 2:16; 16:25; 2 Tim 2:8; cf. 1 Cor 15:1; Gal 1:8; and "our gospel" 2 Cor 4:3; 1 Thes 1:5; 2 Thes 2:14)
- "the Gospel of Christ" = the good news concerning Messiah (Davidic King) Jesus (Rom 15:19; 1 Cor 9:12; 2 Cor 2:12; 9:13; 10:14; Gal 1:7; Phil 1:27; 1 Thes 3:2; and cf. 2 Cor 4:4)
- "the gospel of our Lord Jesus Christ" (2 Thes 1:8)
- "the gospel of your salvation" (Eph 1:13)
- "the gospel of peace" (Eph 6:15)
It is interesting that the good news so frequently has reference to God himself and to his Christ (Jesus, his Son who is enthroned as King on David's throne / at the Father's right hand) .
posted by robby @ 11:24 AM
3 comments
3 Comments:
Robby,
So is Gospel about Christology, Soteriology, or Narrative? If so, how do they intertwine - I'm genuinely curious to understand your formulation of this since I wrestle with the topic myself.
Thanks, Mike, for this very straight forward question.
In brief - I believe that the gospel essentially refers to how the one big story presented throughout Scripture has reached its climax in Jesus the Christ bringing salvation to everyone who believes.
In other words, because Jesus is the Christ - the story has reached its intended climax, God has kept his promises (and is keeping them)to save Israel, all the families of the earth and his whole creation. This story has reached its most critical moment but has not been drawn to completion.
So the gospel is the asnnouncement that Jesus of Nazareth is Israel's Messiah (Christology - God's chosen King, raised up to redeem his special people) and therefore the proper Ruler of the nations (Gen 49:8-12; 2 Sam 7; Psalm 2; 110; 132:11; Isa 9:1-7; 52:7; Matt 4:12-17, 23-25; 28:18-20). Thus, Jesus commissions his disciples to go to the nations announcing his reign (Matt 28:18-20) because the Scriptures (as an entire narrative) are about God's plan coming to its proper climax in his Messiah and repentance and forgiveness of sins being announced to the nations (salvation - Luke 24:44-49).
I believe this is how Paul viewed the big picture. I believe he went about announcing that the crucified (rejected) King of Israel was vindicated by God himself as the genuine King of Israel. His resurrection was the sign / proof of this vindication. Since he was the true Messiah of Israel and since God planned to bless all the families of the earth through this family (Gen 12:1-3) and raise up a King for them who would rule all the nations (Psalm 2; Isa 9; Rom 1:1-6; 15:8-21; 16:25-27, etc.), his exaltation as King of Kings followed his resurrection and is central to the gospel itself - (Isa 40:9; 42:1-7; 49:1,5-6; 52:7-9; see Matt 24:14 to fill out 28:18-20)... oh, yea, PAUL...
1 Cor 15 - I follow Craig Blomberg's essay on the titular denotative anchor when Paul writes "Christ." He still means "Messiah." So if we read 1 Cor 15 saying "Messiah" when we read Xristos we have - "remember the gospel - the Messiah died for our sins (soteriology) in accordance with the Scriptures (the previous witness to the drama nor unfolding) and was raised on the third day (as vindicated King - Christology, 1 Cor 15:20-28)in accordance with the Scriptures (ditto - dramatic witness) and this series of events leads to where we are (a shared place in the drama with the Corinthians) living in between the exodus our King achieved for us and his return to usher us into the eternal promise land - the new heavens and the new earth (1 Cor 15:35-57). All of which leads to a great "ethical oprientation" -work in hope!
Sorry, that wasn't short at all!
Back to "in brief" - we must not sever Christology or soteriology from the narrative presented in and intrepreted by Scripture - nor should we allow the narrative to be robbed of its Christological or soteriological significance - if we do - we are reading the narrative against itself and its central character - Luke 24:44-49!
Shalom,
Robby
Robby:
I want to go back to Romans 1. The gospel is "of God;" it's about what God has done in His Son. This Son is the true David, the king - yes, but a saving King. We must not forget the whole work of the Messiah. He came to save His people from their sins (Matt. 1:21). He is also prophet (should we say his main role in revealing God's truth was to bring to light God's salvation - 2 Tim. 1?) The saving benefits of His Messiahship belong to those who believe the story of His Messiahship, with the personal submission to His throne being the qualifying factor - repentance.
We can really have fun with this if we accept a Pauline authorship for Hebrews!
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