Many have taken on the task of defining
the gospel. Each comes at the question
from a particular perspective with specific methodologies and guiding
principles. DA Carson and Thomas Schreiner come at it from a Reformed
perspective with very specific presuppositions about the centrality of the
cross, the authority of Scripture and other issues. The problem with DA
Carson’s position is that Carson reduces the gospel to what Christ did on the
cross. Essentially Christ was just born to die. One can just skip from the
incarnation to the crucifixion without missing anything. Christ’s life and
teachings apparently contributes nothing to the gospel. The problem with
Schreiner’s approach in Paul, Apostle of
God’s Glory in Christ is that he does not consider the context in which the
letters are written. Each of the Epistles is written to a specific
congregation, with specific goals in mind. What Paul says to one context need
not be taken as a universal mandate for all, nor should one force a
harmonization of the epistles. Rather one must be faithful to each letter in
its own rights. One would not read writings from the early-life of an author
the same way that one would read the later writings. Rather one would realize
that the author has likely undergone some changes. With time their writing
style may improve or change, ones thoughts about issues have most likely been
shifted as they encounter new things. The epistles are no exception. The
humanity of the text must be upheld, it is a text written by humans for humans.
Schreiner also errors by merely proof texting many of the assertions he makes,
extracting verses from various passages that seem to fit within a pre-designed
category.
This paper will argue that the gospel is
the power of God at work through the proclamation of the kingdom of God that
was inaugurated in Christ. The gospel is not a story about Jesus, but a call
that is empowered by God to become a kingdom people under the Lordship of
Christ. It is a salvation for participation in the kingdom of God. The epistles
thereby proclaim the gospel to their designated audience but goes farther to
answer the question of how then shall believers live in light of that gospel. This
understanding of the gospel will be defended through the use of Acts, Titus,
Colossians, Philippians, and First/Second Corinthians. The theology of
justification, atonement and imputation in the epistles are always subservient
to this central theme, therefore these topics will be dealt with separately.
The second letter to Theophilus (Acts1:1)
records the acts of God. God is at work through the disciples bringing forth
the kingdom in power through the gift of the Holy Spirit. Beginning at Pentecost the power came upon
the disciples, gracing the disciples with the gift of tongues (Acts2:4). That
Holy Spirit had the power to turn even gentiles unto the LORD (Acts10:44). Ones coming into the Way (Acts22:4) is always
an act of God. The calling forth of Saul is a good case study (Acts 9). Here
one sees that the LORD confronted Saul on the Damascus road, exposing to him
the spiritual blindness that he had with regard to the grace that has been
given in Christ. The one who was once a chief opponent of the Way became one of
its most adamant supporters, facing multiple spouts of persecution because of
it (Acts16:16-40,21:27-28:31). But in spite of the persecution and occasionally
because of it the proclamation of the kingdom of God continued to spread (Acts
8:1-4,28:31,etc.). The signs of the kingdoms inauguration in Christ went out
with them. In the disciples one sees that lame leaping (Is 35:6,Acts 3:7-8),
the captive’s being set free (Is 49:9, Acts12,16:26), healings of all kinds
(Acts5:15, 19:12) among numerous other signs of the times. The proclamation and
message changed from venue to venue based on cultural presuppositions and
understandings. This was most evident in Paul’s trip to the Areopagus/Mars Hill
where he incorporated a Greek idol, used Greek poetry that praised Zeus and
Greek deities and equated those deities with YHWH (Acts17:16-34). Therefore,
the second letter to Theophilus illustrates the power of God at work through
the apostles; the author shows signs that the kingdom was inaugurated in Christ
and that kingdom resurrection was proclaimed throughout the nations through
culturally sensitive means.
Titus is written to one whom the author
calls a son in the faith (Ti1:4). This son is charged with the responsibility
of establishing order amidst a congregation by appointing elders (Ti1:5), teaching
sound doctrine to the people that they might live godly lives (Ti2:1), and
reminding them that they are to submit themselves to authority (Ti3:1). In
doing this they recognize that they too once were sinners, but have been saved by God’s
mercy that they might become heirs with the hope of eternal life (Ti3:3-7). In
Titus there is an emphasis on this gospel unity, seeking to do God honoring
works through the establishment of order in the congregation, subjection to
authorities and emphasis on sound doctrine. The congregation must lead by example;
this is part of the proclamation of God. But even this is because of the mercy
and power of God, saving them from their ungodliness that they might be part of
things more eternal, the kingdom of God.
Colossae received a good report (Col1:3-8).
The author nevertheless reminds the congregation of several things including
the importance of living up to their calling, growing in the knowledge of God
and being strengthened by God’s might because God has brought them out of darkness
and into the kingdom (Col1:9-14). It was on the cross that Christ reconciled all
things onto Christ-self (Col1:20). It is for this unity and reconciliation in
Christ that the author suffers and strives to proclaim Christ (Col1:24-2:5). Christ has become the head over every sphere
of life (Col2:9-10), giving followers of Christ freedom in every sphere (Col2:16-23).
But this freedom is not an absolute freedom, as there is an expectation that as
creatures of the resurrection, that one behaves and sets as their aim on the
ideals of God’s kingdom and not earthly desires (Col3). Therefore in Colossians,
one sees an emphasis on God calling people into the kingdom, that people in the
kingdom have freedom because Christ is the ruler of the kingdom, but it is a
freedom and salvation for living in accordance with kingdom ideals.
The author to the letter to the
congregation in Philippi writes from bondage, asserting that what has happened
to them has resulted in the furthering of the gospel (Phil1:12). The author
delights in Christ being proclaimed, no matter the motivation, for Christ is
exalted by it (Phil1:15-19). Christ granted it to the congregation not only
belief, but also suffering for Christ (Phil1:29). In this suffering the author
requests that they be humble, as Christ becoming human and dying on the cross
showed humility (Phil2:1-11). But do not depend on one’s own ability and flesh,
but consider all merits as loss for the sake of Christ (Phil3:1-11). The author
encourages the Philippians to find hope in whatever is true and noble, letting
that guide their thoughts and actions, in doing so the LORD will be with them
(Phil4:8-9). Part of the gospel call is therefore to endure suffering with
humility, trusting God that even in this suffering Christ will be proclaimed.
Part of the kingdom that Christ inaugurated will involve suffering for Christ,
but God will empower the elect in times of weakness allowing them to persevere
as the LORD wills.
The authors of the letters to Corinth
seek to end the division in the congregation and strive after unity in Christ
(1Cor1:10-17). One’s boasting is not in who one follows for none have anything
to boast about, but Christ chose them regardless that their boast might be in
the LORD (1Cor1:26-31). These leaders whom the Corinthians are quarrelling about
are mere workers of God (1Cor3:5,9;4:1). The authors therefore urge them to set
aside this worldly quarrelling (1Cor3:1-4), arrogance (1Cor4:18), sexual
immorality (1Cor5:1), consider the needs of others (1Cor8:9) and overall live
as a believer in whatever circumstance one is in (1Cor7:17). Part of
this is using ones freedom and restraining ones freedom based upon the
audience, becoming a slave in order that one might win followers for the Way
amongst a group (1Cor9:19-23). For this task of proclaiming and living as
followers of the Way, each has been given a spiritual gift to use freely in
love for the mutual edification of others (1Cor12-14). Followers of the Way
share in each other’s comforts and sorrows (2Cor1:7). In setting one’s eyes on
things unseen and eternal there is an inner renewal that takes place causing
one not to lose heart amidst the despair (2Cor4:16-18). Being in Christ means
that one is a new creation, God has reconciled creation to God-self, placing
the elect as ambassadors on the earth for the kingdom (2Cor5:16-21). Being
graced to serve in this role should not be taken in vain because now is the
time of salvation (2Cor6:1-2). It calls for purity and godly sorrow
(2Cor7:1,10) bringing every thought captive to God (2Cor10:5) and a recognition
that God’s grace is sufficient (2Cor12:9). In these letters to the Corinthians there is
an emphasis on living out the gospel, setting one’s eyes on things eternal,
turning away from all ungodliness, living in unity through the mutual
edification of the use of one’s spiritual gifts but also in sharing in each
other’s joys and sorrows. The gospel is something that must be lived out, it is
lived out by the power of God so that others might have a foretaste of the
kingdom of God at work.
The reason that followers of the way
live in accordance with the gospel call is because Christ has justified them,
atoning for their transgressions and imputing righteousness upon them. Justification is the sovereign election of God
before the world began (Eph1:4-5) in God’s divine foreknowledge (Rom8:29) a
people unto God-self. This is entirely an act of grace, as no work could
possibly justify humanity before God (Rom3:24,4:1-3, Gal3;6, Tit3:7), because humanity is
incapable apart from the grace of God to complete good works (Rom7:19-20). It
is thereby Christ that re-establishes the true Israel, an Israel not based on
circumcision of the flesh or ethnic identity but a circumcision of the heart
(Rom2:29). It is the establishment of the true Israel, meaning that some of
ethnic Israel was cut off and the Gentiles were grafted in (Rom11:17-24).
Christ re-establishes the kingdom of Israel, but not as the world understand
king and kingdom, for the new king over Israel was a suffering servant, who
humbled Christ-self (Phil2:1-11), but in that submission reclaimed every square
inch of creation (Acts7:55-56, Col1:20). Atonement is made on the cross for the
creation to be justified. Christ took the curse that was upon all of creation
(Gen3, Rom8:22) onto Christ-self (2Cor5:12-15, Gal3:13). Hence, humanities
unrighteousness was imputed onto Christ, and buried with Christ (Rom6:8,12,Col2:12,
2Tim2:11). With the old nature gone, Christ lives in the elect (Gal2:20),
Christ’s holy nature is imputed onto the elect.
The elect become part of the new
creation (2Cor5:17). The question then becomes why would God want anything to
do with a totally depraved creation to accomplish these things on creations
behalf? It is to the praise of the glory of God that the elect have been
predestined (Eph1:11-14). By the blood of Christ those who were once far off
have been reconciled, able to enter into fellowship in Christ (Eph2:13).
It should be noted as this paper
concludes that Thessalonians has a much more tempered view of the kingdom of
God. The gospel still comes with power (1Thes1:5), but there is still an
expectation of more (1Thes4:13-18) when Christ returns in the future
(2Thes2:1-2). There is still in this waiting period a task to be done, living
in accordance with gospel principles (1Thes4:1,2Thes3). The author of the
letter to the Thessalonians while maintaining all the same elements of praxis
significantly eases up in comparison with other epistles on the kingdom being
realized. Hence there is a dialectic
going on with regard to the now and not yet of the kingdom of God. But it is
Christ’s kingdom nonetheless that maintains the focus of the gospel message being
preached in these letters, it is the world-and-life-view that shapes the lives
of followers of the Way.
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