THE GOSPEL OF GOD
Romans 1:1-4
Paul was “set apart
for the gospel of God.” (1:1). Paul sees himself as “set apart.” This separation is to something, not from something.
His calling and separation were to preach
the gospel to the Gentiles (Gal. 1:15;
Rom. 1:5). Paul was “set apart” for
this purpose at birth [Gal. 1:15-16]; conversion [Acts 9:15]; and by commission
[Acts 13:2]. It has the thought of dedication, especially in the Old Testament.
It was used of the firstborn (Ex. 13:12); the first of the harvest which is to
be given to the Lord (Num. 15:20); service by the Levites to the Lord (Num.
8:11); and the nation itself as God’s possession (Lev. 20:26).
One of the most important aspects of Paul’s teaching is the
gospel. Paul has many different terms in referring to the gospel. Since in
Romans the gospel is referred to numerous times by Paul and 60 times in his
writings it is vital to see what he means by the term. The word gospel means
good news or glad tidings and presents the message of God or His saving work.
The verb (evangelizomai) means to announce or preach the gospel (1 Corinthians 1:17;
9:16, 23).
Paul uses this phrase, “Gospel of God,” six times (Romans
1:1; 15:16; 1 Thessalonians 2:2, 8, 9; 1 Timothy 1:11). Mark (1:14) and Peter
uses it once (1 Peter 4:7). This has two possible meanings; both related:
First, it could mean God’s ownership, or second, the giving of the gospel by
God. A survey of the expression as used in Scripture indicates that this is a
generic term referring to any type of good news given by God. A survey of the
term reveals:
The
preaching and message of John the Baptist (Mark 1:14). Popularly called
the gospel of the kingdom. It is identified as the Gospel of God.
Paul
connects the term with the gospel he was called and set aside for, which
reached back to the promise of Jesus’ humanity and exaltation. (Romans
1:1-6). This promised was through the prophets and Old Testament
scriptures, certainly refers back to the promise given to Abraham.
Ministering
the gospel of God to Christ and to the Gentiles (Romans 15:16).
Paul
preached the gospel of God (1 Thessalonians 2:2, 9).
God
imparted the gospel of God to believers (1 Thessalonians 2:8).
Peter
uses the term (1 Peter 4:17) in the context of the rejection of the gospel of God.
It does not rule out the fact that there can be different aspects or gospels
under this general heading, such as the gospel of the kingdom; the gospel
of grace; the gospel of peace, and others. He is the origin, communicator,
and definer of the the different gospels and its aspects.
Each
Gospel of God is determined or identified by the context or modifiers in
the text. Gospels can have a different
focus, forms, instructions, and limitations; but all are the Gospel of God
and have a common core—Jesus Christ (cf. Mark 1:1; Rom. 15:19).
GOSPEL OF GOD
|
TO ISRAEL
TO THE CHURCH
|
Gospel of the Kingdom Gospel
of Grace
Gospel of the Circumcision Gospel of
Uncircumcision
Gospel of Peace
|
The Earthly Kingdom Church, the
Body of Christ
|
The gospel of God opens and closes the book of Romans (1:1-4
cf. 16:25-27). The focus is on the gospel of God which Paul identifies as “my gospel.” It concerns the proclamation
of Jesus Christ to the Gentiles (1:3 cf.
16:25). It is in accordance with, but not in fulfillment of the Old Testament
(1:2 cf. 16:25). It is now directed to the Gentiles
apart from Israel (1:5 cf. 16:26). This new avenue of the gospel is part of the
mystery revealed to Paul (16:25; Eph. 3:1-10). Paul also uses the terms “the gospel of His Son;” “the gospel
of Christ;” and “my gospel” to
describes this gospel in Romans.
The foundation of the Gospel of God[1] is
threefold. While some dispensationalists seem confused as to this foundation by
either holding Paul preached the gospel of the kingdom during his early
ministry; or that Paul’s gospel of grace was prophesied in the Old Testament.
Neither is the case. There is a threefold foundation common to all the gospels
of God (Rom 1:1-4 cf. 1 Cor 15:3-4; 2 Tim 2:7-8).
The Promise of Christ: “Which He promised beforehand through
His prophets in the holy Scriptures” (Rom. 1:2). This could be
understood as phase 1 of the gospel. It is to be understood as the promise
given beforehand in the Word of God (i.e. Old Testament). He marks the
source of the promise, with the Word of God being the channel by which the
promise was made known. The promise is akin
to prophecy. The clause “concerning His Son” should be
understood with the subject of prophetic promise. The basis of the promise
is found in Genesis 3:15. He is the star out of Jacob (Num. 24:17). He
will be a prophet like Moses (Deut. 18:15). He is the fulfiller of the
covenant made with David (2 Sam 7).
The Incarnation of Christ: “concerning His Son, who was born of a
descendant (seed) of David according to the flesh” (1:3).[2]
The prophecy reaches its climax with the coming of the promised one. The
word born or made (KJV) is the Greek verb which
has the meaning of transition from one state to another.[3]
This is phase 2 of the gospel of God, which focuses on the Son of God
becoming a man. This brings out His
preexistence to His existence of manhood—the incarnation. He was born as a
descendant of David. This involves his qualification as Messiah. He came
as the seed of David. He became one of us taking on flesh which indicates
His human existence with all it features—yet without sin.
The Resurrection of Christ: “who was declared the Son of God with
power by the resurrection from the dead, according to the Spirit of
holiness, Jesus Christ our Lord” (1:4). This is phase 3 of the gospel. The resurrection is
a public declaration of the deity of Christ. It also is in connection with
the Holy Spirit (Spirit of holiness). The gospel rests
on the cornerstone of Christ—who was promised, incarnated, and resurrected.
There is no gospel apart from these elements. Paul calls the
death, burial, and resurrection the “first importance;” (first of all—KJV) (1 Cor. 15:3).
The gospel gives three aspects in relation to the believer:
It has the power to save (Rom. 1:2; 1 Cor:1-4).
It has the power to keep the believer secure (1 Pet.
1:5),
It has the power to establish (Rom. 16:25). The
knowledge of the mystery is essential to establish us as a member of the
body of Christ. The mystery aspect of the gospel was kept secret until it
was made know through Paul (Eph. 3:2-3). This mystery explains that the
earthly kingdom (preached in the Old Testament and Gospels) has not come
and will not come until after the dispensation of the mystery is
“In the light of the Word of God as a whole, and especially
of the Epistle to the Romans itself, it is clear that Paul here refers not to
the contents of his gospel but simply to the fact that God had predicted that
He had wonderful good news in store for mankind.”[4]
[1] God is a most important word in this epistle.
It is found 153 times in Romans (once every 46 words), yet this is often
overlooked. This is a book about God and His message and work on behalf of
mankind. See Leon Morris, PNTC: THE EPISTLES TO THE ROMANS, [Grand Rapid MI,
Eerdmans, 1988], 20.
[2] Some scholars hold that verses 3-4 are part
of an early hymn or confession formula quoted by Paul. I do not think that is
likely.
[3] Leon Morris, TNTC: ROMANS, 42.
[4] Cornelius R Stam, ROMANS, 26.
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