I would like to take our discussion of what is the Gospel further. In doing so, we need to ask two questions: First, what is the goal of the Christian life? Secondly, what is the purpose of the Christian life? The first question pertains to the topic of personal discipleship. The second question to the mission of God’s people. It is essential, however, to note that the answers to these two questions are intricately interwoven. We must not, and cannot, separate our growth as disciples from our call to fulfill our mission.
Here again, the Gospel of personal salvation becomes problematic. I suspect that if we were to ask most western Christians what the goal and the purpose of the Christian life are the answers would be something along the lines of: “to accept Jesus so we can go to heaven when we die.” For most, this is both the goal and the purpose.
As a result, it is not uncommon for Christians to consider Christianity as a one-day-a-week, or even a one-day-a-month thing. Most Christians have little sense that there is much beyond accepting Jesus as their savior. Pastors struggle to get their members to come, to be engaged in Bible studies, to engage in outreach, and to serve. As long as Christianity and being a Christian is defined in terms of my personal salvation alone, then the struggle to help Christians understand that there is more and to experience this more will be ever present.
In order then to understand the Gospel further we must explore what discipleship is and what it means to be a disciple. This will be our next series of posts.
The Gospel and the Kingdom
To this point we have established that the gospel in its simplest expression is “Jesus is Lord” and that it is to be believed because it is the truth. In order to further our understanding of the Gospel, it is, also, necessary to observe the relationship between the gospel and the kingdom of God!
The gospel and the Kingdom of God are deeply intertwined in the NT. We see this in Mark’s opening description of the ministry of Jesus: “Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (Mark 1:14-15). Though some might suggest here that Jesus was referring to two related but different things—first, Jesus was “preaching the gospel of God” (Mark 1:14), and secondly, He was also “saying, ‘The time is fulfilled, and the kingdom of God is at hand’” (Mark 1:15)—the Greek construction indicates that these two elements are in fact one. That is, Jesus was “preaching the gospel of God,” and what He was saying (i.e., what constitutes the gospel of God) was: “the time is fulfilled, and the kingdom of God is at hand.” In this statement, then, we see a clear connection between the gospel and the Kingdom of God.
The Gospel of Matthew, likewise, connects the gospel with the Kingdom of God. Matthew uses the word “gospel” (euangellion) four times (Matt 4:23; 9:35; 24:14; and 26:13). In each of the first three occurences (Matt 4:23; 9:35; 24:14) the gospel is directly connected with “the kingdom.”
Matthew’s first two uses (Matt 4:23; 9:35) are especially significance for our sake. A comparison of Matthew 4:23 and 9:35 shows that these two verses are virtually identical:
“Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people” (4:23)
“Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness” (9:35).
The repetition of virtually identical statements, as we see in Matthew 4:23 and 9:35, forms what is known as an “inclusio.” An inclusio is one of the primary means by which an ancient author identifies the beginning and ending of a section or an entire work. The use of an inclusio not only serves as a way of indentifying the beginning and ending of a section, but also serves to indicate its key purpose—somewhat like what we do with a “thesis statement.” This means that Matthew 4:23-9:35 should be viewed as one extended section. The central themes of which are Jesus’ proclamation of the kingdom and His doing the work of the kingdom. We see then that one cannot separate the proclamation of the Kingdom of God from the acts of the kingdom.
This means that the gospel is “Jesus is Lord”; and, this proclamation is directly correlated with both the proclamation and the doing of the Kingdom of God.
Of course, this means that in order to comprehend the gospel more fully we must gain an understanding of the kingdom of God. (to which we will turn in a future post)!
NB: if you like these posts and find them helpful please let others know!
 This understanding is reflected in the NET, NIV, and NLT translations: NET “Now after John was imprisoned, Jesus went into Galilee and proclaimed the gospel of God. He said, ‘The time is fulfilled and the kingdom of God is near. Repent and believe the gospel!’”; NIV “After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. ‘The time has come," he said. "The kingdom of God has come near. Repent and believe the good news!’”; NLT “Later on, after John was arrested, Jesus went into Galilee, where he preached God's Good News. ‘The time promised by God has come at last!’ he announced. ‘The Kingdom of God is near! Repent of your sins and believe the Good News!’” The key here is that the Greek will often introduce a quote by utilizing two references to “saying.” For example, the Greek NT will often state, “Jesus was teaching and saying.” In such cases, we are not to suppose that Jesus was doing two different things here: namely, teaching and saying. Instead, the second verb “saying” is just the ancient writers way of introducing the content of the speaking. Note, they didn’t use quotation marks. So, the second verb often serves as our English equivalent of quotation marks.
 Note the NAS translates the identical construction in the Greek of Matt 4:23; 9:35; and 24:14 slightly different in 24:14: “this gospel of the kingdom”; instead of, “the gospel of the kingdom.” Of course, “this” and “the” are grammatically interrelated.
 There was no need to be absolutely identical. We must bear in mind that Matthew was read aloud. The hearers of the text, upon hearing Matthew 9:35, would recall the earlier statement of Matthew 4:23: even even if they were not able to recall if the statements were identical.
 Since the ancient text was read aloud and most were “hearers”, the use of paragraph breaks and chapter headings wouldn’t have been useful. In addition, the cost of paper was such that the ancient authors were in need of saving space. As a result, ancient writings not only lacked paragraph breaks and section headings, they often lacked space even between words. Verbal markers, that is things that could be heard, were the primary means of assisting the ancient hearer in regard to structure and flow of thought.
What is the Gospel?
A look into the NT shows that the word “gospel” is used in a basic sense to announce the “good news.” The “gospel” is a proclamation of good news! Now, this is a good start, but we still need to declare what the “good news” is about.
In its simplest expression the gospel, or the “good news” is that “Jesus is Lord.” This may seem elementary, but the implications of it are profound. In fact, I would contend that we cannot utter anything more profound than the declaration, “Jesus is Lord!”
If Jesus is Lord, then no other king, president, or world leader is; neither is power, nor military might. If Jesus is Lord, then I am not: neither is pleasure, sex, drugs, nor alcohol. It means that my personal security is not: neither is my accumulation of wealth, my accomplishments, my talents, nor my education, nor, in my case, my good looks! It means that my personal desires are not. It means that my family is not. It means that neither is my house, my car, my clothes, nor any possession. To proclaim that “Jesus is Lord” begins with the acknowledgement that no one or nothing else is!
The confession that “Jesus is Lord” is profoundly simple. Yet, upon further examination, we quickly realize that this is the most difficult task humankind has before them.
Why should someone believe the Gospel?
Now, the "gospel" begins with and extends beyond the proclamation that Jesus is Lord. But, before we proceed, we need to address one somewhat tangential question: “why should someone believe the Gospel?” The answer is simple: because it is the truth. That is it. Jesus is Lord and we are not. And that is the truth. There are no other reasons. We should submit to Jesus as Lord because He is Lord!
The problem is that very rarely is the Gospel presented in our western Christian culture as something to be believed and followed because it is the truth. Instead, we market the Gospel as something to be believed so that you can go to heaven; or so that you won’t have to go to hell; or so that you can get your life back together. In otherwords, we typically present the Gosepl as something that will result in personal gain.
The question, then, becomes: if I believe in Jesus only for my own gain, have I really submitted to Him as Lord?
Now, I recognize that submitting to Jesus as Lord may be a process. Just as we know that it is appropriate to teach a child to do right by offering them a reward, so, also, we may attract youth to a Wednesday night event with ice cream, movies, video games, and whatever is necessary. Even adults are introduced to Jesus or the Church through fun events.
The danger, as I see it, is that when we incentivize the reasons why someone should believe in Jesus, we risk minimizing the Gospel. Sure, there is truth in the notion that: “if you go to Bible study, you will may learn how, through Christ, you can overcome your troubles”; or, “if you cease living immoral lives, you can find true pleasure in Christ.” There is truth in the fact that in coming to Christ we may begin to experience all the blessings that come from being a child of God. But, there is also truth in the fact that the call of Christ is not easy.
Two potential problems arise. First, many churches are only offering more candy: “If you come to church we will make sure you enjoy it.” This makes it very hard for that same church to preach the radical call of Christ. In all honesty, it is a bit hypocritical and unfair to offer them candy one day and then demand that they carry their crosses the next. We lured them in with candy. Then, after they stayed a while, we switched out the candy for green beans!
Secondly, what happens to this person and their faith in Christ when things do not go well? We told them that in believing they would be blessed; they would have peace; God would provide for all their needs. We told them about the good things that would happen if they come to Christ—they will gain wisdom and other spiritual gifts in the present, and they will have comfort knowing that eventually they will be in heaven with Christ forever. We might also tell them a little of the demands of Christ. How they are supposed to bearing their crosses—mostly in the form of moralistic preaching; such as, be sexually pure and do not lie. But, when things don’t go well, they sometimes spiral.
When the Gospel of Jesus as Lord is proclaimed, we can tell them that He remains Lord in the midst of their sufferings, their fears, and their longings. The beauty of the Gospel is that Jesus as Lord entered our sufferings for us in order to redeem us.
The reality, however, and I know you are thinking it, is that if we are more explicit with the nature of and the demands of the Gospel, not as many people will believe.
This is why I believe that the Parable of the Sower is vital for our understanding of the Gospel and the life of the Church. But, that is the subject of another post!
 It has been said that there are two words that cannot be uttered to God in the same sentence: “no” and “Lord.” If Jesus is Lord, then we cannot say “no” to Him. If we say, “no” to Him, then we are denying that He is Lord.
 This fact stands whether or not God is good. If He is Lord, then we should submit. It just so happens that He is good! Thank God! Sorry for the pun!
It doesn’t get more basic to Christianity than to ask: “What is the gospel?” The question is pretty simple. Unfortunately, as I mentioned in part 1, I suspect that many Christians would have a hard time coming up with an answer.
In addition to the alarming reality that many Christians cannot define the Gospel with any clarity, comes the realization that for many the definition of the Gospel is often “me” centric. That is, the Gospel becomes merely something that was done for me. It is common, for example, for someone to define the Gospel as: “Jesus died for my sins.” Or, “if you have faith in Jesus and repent then you shall be saved.” I suspect that defining the Gospel in terms of this “me” centered—how do I personally get saved—approach proliferates Christianity.
One website, in fact, states:
“When Christians refer to the ‘Gospel’ they are referring to the ‘good news’ that Jesus Christ died to pay the penalty for our sin so that we might become the children of God through faith alone in Christ alone. In short, ‘the Gospel’ is the sum total of the saving truth as God has communicated it to lost humanity as it is revealed in the person of His Son and in the Holy Scriptures, the Bible.” In the next sentence, the author of this article encourages readers who are uncertain if they are saved to click on the link to learn more about “God’s plan of salvation.” In addition, The Wycliffe Bible Encyclopedia states, “The central truth of the gospel is that God has provided a way of salvation for men through the gift of His son to the world. He suffered as a sacrifice for sin, overcame death, and now offers a share in His triumph to all who will accept it. The gospel is good news because it is a gift of God, not something that must be earned by penance or by self-improvement.”
Now, let me be clear: the gospel is certainly the good news of God’s gracious gift for those who believe that we might be saved. It absolutely entails the finished work of Christ. The result includes the restoration of our relationship with the Father. But it is much more! And, in fact, I would contend that when it comes to defining the Gospel I am not sure that this is the best place to start.
For one, defining the Gospel solely in terms of what it does for me fails to account for the most fundamental element of the Gospel: namely, the sovereignty of Christ. The Gospel is not about us, it is about Him. The Gospel begins and ends with: “Jesus is Lord.”
Secondly, defining the Gospel in terms of what it means for my salvation makes salvation the focus, or the goal. The problem, as we will explore in the following chapters, with making salvation the goal, is that once a person is saved all is completed! This leaves the process of discipleship!—the very thing Jesus commanded us to do (Matt 28:19)—out of the picture. I will contend that if our understanding of the Gospel only entails that which corresponds to our personal salvation, then what we are left with is a truncated gospel; one that serves to facilitate our western, individualistic, consumerist, and self (me)-centered worldview. We must ask how much a “me” centered gospel is really the Gospel? After all, can we reconcile the summons to follow Jesus, which begins and ends with, one must “deny himself, and take up his cross and follow Me” (Mark 8:34), the very epitome of self-denial, with a “me” centered version?
There is a third problem that arises from a “me” centered definition of the Gospel. Namely, that is leaves out the mission of God’s people! A good definition of the Gospel captures the fact that Jesus is Lord, that He not only rules as “King of kings,” and that He has called us to be the means through which He establishes His kingdom! Perhaps the clearest support of this comes from 1 Peter 2:9: “But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God's OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.” God has chosen us, Peter says, “so that” we may “proclaim” His excellencies!
 See: https://bible.org/article/what-gospel. viewed 3-28-18.
 Charles F. Pfeiffer, Wycliffe Bible Encyclopedia, (Chicago, IL: Moody Press, 1975), electronic media. Cited in bible.org. https://bible.org/article/what-gospel 3-28-18.
 For an excellent discussion of the Gospel see Tim Keller, Center Church, parts 1-2.
 The Greek uses hopos, which, in constructions such as this, indicates purpose.
In this final post I wish to ask the question: What does this mean for the Church today?
I will contend that the Sabbath is indeed an abiding provision. The fulfillment has begun in Jesus, and it continues through the present day. The Sabbath was fulfilled in Jesus, but not abolished by Him. It is through the work of God’s people that the fulfillment of the Sabbath continues. What might this mean?
First, just as communion reminds us of what God through Christ has done for us, so also, the Sabbath is a reminder that God has rescued us. In addition, just as taking communion looks forward to the eternal banquet in God’s kingdom, so also, practicing the Sabbath looks forward to the eternal rest awaiting us. Practicing the Sabbath reminds us that God has set us free from slavery. In fact, to not practice the Sabbath is to reject the notion that God had rescued us. It is a flagrant denial of the fact that we were in slavery and have been set free.
Secondly, a theology of the Sabbath means that we are to recognize the holiness of the day. This is best done in the weekly gathering of God’s people. For those who work on a Sunday maybe it means attending a weekly Bible study or some form of corporate fellowship, worship, and study.
Thirdly, we can rest and take time off weekly, because God is our source. The Sabbath reminds us that God’s economy does not follow the economics of the world. God blesses His people because they are obedient and because they practice justice. It is the economics of the kingdom of this world that begs us to work too much. In taking a day off each week, we are living out the Kingdom of God and confirming He is Lord and will provide. Consequently, we can take a day off each week to worship and serve the true King of kings. In doing so, we have no concerns about wealth—losing income or productivity—because our King reminds us that He is the provider. Practicing the Sabbath is a weekly reminder that God is in control.
Finally, to practice the Sabbath means to ensure that justice is done. This means that we are not engaging in activities that foster inequity and that we are actively seeking to eradicate injustice. Boy did I just opened up a can of worms! Having a kingdom ethic and engaging in kingdom practices means that we must ask the tough questions and put the answers into practice.
 I highly recommend the very challenging book by Richard Foster, The Freedom of Simplicity.
Jesus asserts, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). What He means here is that the Sabbath was made to protect people from being exploited. We were not made to observe the Sabbath (“not man for the Sabbath”). Instead, the Sabbath was made to be a blessing to humanity (“the Sabbath was made for man”); especially those who were being exploited.
If the Sabbath was pointing us to Christ, then, with the coming of Christ, the end of oppression is at hand! This is what Jesus means when He enters the Nazareth synagogue and asserts that, “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord's favor” (Luke 4:18-19). Now, what better day was there for Jesus to demonstrate this than on the Sabbath! The very day that was established to prevent injustices.
Therefore, contrary to popular perceptions, Jesus was not proclaiming that the Sabbath no longer applies. He was confirming that it was fulfilled. In Him, all injustices are being eradicated. This is exemplified in Jesus’ healing on the Sabbath in Luke 13. “When Jesus saw her, He called her over and said to her, “Woman, you are freed from your sickness’” (Luke 13:12). She was freed! Just as the Israelites were slaves in Egypt and freed, so also, this woman has been set free! This healing, then, provides an affirmation that Jesus has come to set the captives free! Indeed, the prophecies are being fulfilled. The healing of this oppressed woman is precisely what the Sabbath was for! In healing this woman, Jesus is demonstrating that the fulfillment has begun! The healing of this woman didn’t violate the Sabbath; it was exactly what the Sabbath was for! Consequently, despite the religious leaders’ objections to Jesus’ actions on the Sabbath, His actions were in accord with the very nature and purpose of the Sabbath!
Jesus was not denying that He was working on the Sabbath. He was indeed working. His work, however, was not in violation of the Sabbath—though it was in their mind. Instead, it was fully in accord with the Sabbath.
Sabbath as Holy
Now, in order to complete a theology of the Sabbath it is important to also note that practicing the Sabbath is also a holy act. Genesis says, “Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done” (Genesis 2:3). While the first six days of creation are called “good”, the seventh day is blessed by God and made holy. To be made “holy” or “sanctified” means to be “set apart.”
It is also important to place the Sabbath discussion in the discussion of God’s economy! Throughout Scripture we see that in God’s economy He provides for His people as an act of grace. That is, God’s people will succeed because they are blessed by God. They do not get ahead because of their hard work, or their ingenuity. They certainly will not get ahead because they abuse their workers!
Another way to understand how the economy of God is directly related to the issue of the Sabbath is to note that the land was also supposed to enjoy the Sabbath.
“You shall sow your land for six years and gather in its yield, but on the seventh year you shall let it rest and lie fallow, so that the needy of your people may eat; and whatever they leave the beast of the field may eat. You are to do the same with your vineyard and your olive grove. Six days you are to do your work, but on the seventh day you shall cease from labor so that your ox and your donkey may rest, and the son of your female slave, as well as your stranger, may refresh themselves.” (Exodus 23:10-12).
It is very important to note that the provision of letting the land rest is also in accord with providing for the poor and the needy: “so that the needy of your people may eat” (Exodus 23:12).
Now, if one thinks about it, this doesn’t appear to be the best way to reap an economic boom. After all, only sowing in six out of seven parts of the field will not reap as large a harvest as sowing on all seven parts. Sure there are studies that have concluded that the land is actually more productive when it is allowed a year of rest. But we must wonder if the ancient Israelites knew this. There were simply instructed to give the land a rest every seven years. How were they to find provisions during the seventh year? God will provide!
This is how the economy of God operates. God provides and His people are blessed. They are blessed not because they followed the economic ideals of the world. Instead, they are blessed because they have been obedient to God.
In Luke 13, Jesus heals a woman who was crippled by an evil spirit for eighteen years. The problem, at least from the perspective of the local synagogue official, was that the healing took place on the Sabbath. The official remarks to the people, “There are six days in which work should be done; so come during them and get healed, and not on the Sabbath day” (Luke 13:14). His statement has a clear allusion to Deuteronomy 5:13: “Six days you shall labor and do all your work.”
Now it must be understood that the official’s complaint seems reasonable. The woman could have found Jesus the next day. After all, if she has been troubled by this spirit for eighteen years, then what is one more day? And if healing someone is indeed a work, and there is no absolute standard to say that it is or it isn’t, then Jesus’ healing was a violation of the Sabbath.
What many Christians attempt to do at this point is to justify Jesus’ actions on the basis that healing someone is not “work” and, therefore, He didn’t violate the Sabbath. Is this, however, the best way to read the passage? Was Jesus quibbling with them over the definition of “work.”? No. In fact, His reply seems to suggest that He was working, but so were they.
On another occasion, Jesus unequivocally acknowledges that He was working on the Sabbath. The Gospel of John notes, that “the Jews were persecuting Jesus, because He was doing these things on the Sabbath” (John 5:16). Jesus, then, replies, “My Father is working until now, and I Myself am working” (John 5:17). Instead of quibbling over what is work and what is not work, Jesus’ defense is that they do not understand the purpose of the Sabbath.
Thus, in Luke 13:15-16, Jesus replies to the official, “You hypocrites, does not each of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water him? And this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen long years, should she not have been released from this bond on the Sabbath day?” (Luke 13:15-16).
Note that Jesus’ reply alludes to Deuteronomy 5:14—recall that the synagogue official had cited Deuteronomy 5:13 in his exhortation to the people. Jesus was, in effect, saying that he should have kept reading. After all, according to Deuteronomy 5:14, the Sabbath also applies to one’s ox, donkey, and cattle: “but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter or your male servant or your female servant or your ox or your donkey or any of your cattle.” Jesus is pointing out that they were willing to untie a donkey and lead it out to water on the Sabbath so that it may drink—something that was not life-threatening. If they are able to do so for an animal, and the Sabbath applies to their animals, then shouldn’t He be able to set this woman free on the Sabbath?
Now, if Jesus were merely arguing, “well, I am working but so are you,” the official might well respond by acknowledging: “yeah, you got us. We probably shouldn’t be leading our animals to drink on the sabbath. Thanks for pointing out our inconsistency.” This would leave Jesus in a corner. He would then have to submit to the Sabbath regulations that prohibit work; including healing. Clearly there is something more going on in Jesus’ argumentation. And discerning such, will help us determine our theology of the Sabbath.
Towards a theology of the Sabbath
In order to discern a theology of the Sabbath, we must first understand that the Sabbath was pointing us to Christ. Paul affirms this directly in Colossians 2:16-17, “Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day—things which are a mere shadow of what is to come; but the substance belongs to Christ.”
In saying that the Sabbath was pointing us to Christ, we mean that the nature and purpose of the Sabbath finds its fulfillment in Jesus. It is important to note that in saying that the Sabbath finds its fulfillment in Jesus does not mean that it is eradicated. Instead, it means that the very purpose for which the Sabbath was established finds its fulfillment in Jesus. What, then, is the purpose of the Sabbath? Is it not simply a day for rest? The answer is that the Sabbath is much more than that!
The key for understanding what Jesus was doing in healing on the Sabbath, as well as, for our understanding of the nature and purpose of the Sabbath, and, consequently, for our discerning a theology of the Sabbath is that the Sabbath rest is a matter of justice. The Sabbath, along with the rest of the ten commandments, was established in accord with creating an economy of justice. All one has to do to understand this point is to ask: who wants the workers to work seven days a week: the owners of the field, or the workers in the field? The Sabbath was established in order to protect those who were most likely to be exploited: namely, the working class.
That the Sabbath was intended to create an economy of justice—i.e., it was designed to protect those who were most vulnerable—is why, after the Sabbath law is stated in Deuteronomy 5:14, the next verse reminds them that they were slaves in Egypt: “You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to observe the sabbath day” (Deut 5:15). The Sabbath, then, is a way of saying “you will not exploit your workers; after all, you should remember what it was like when you were exploited.” The Sabbath law, then, points us to the time when injustices and oppression will cease!
 It is intriguing that the official does not address Jesus.
 The plural “hypocrites” suggests that Jesus was addressing more than just the official.