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Believing Jesus’ Gospel by Arlen F. Rankin
To believe the gospel is to be saved; to not believe the gospel is to be damned (Mark 16:15, 16; Rom. 1:16; Mark 8:38; Luke 9:26). To believe on the Son is to have everlasting life; to not believe the Son is to not have life but come under the wrath of God (John 3:36; vv. 15-18 and 1 John 5:10-13). Clearly, then, what one believes or does not believe is an extremely important matter having consequences beyond this life.
But what must one believe? What is Jesus’ gospel? What is it to “believe on the Son?”
For starters, consider Heb. 11:6, “Without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.” Jesus, addressing his Father says, “this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3; cf. 1 John 5:20). Note that one must believe in Jesus who was sent as well as his Father who sent him. To believe on the Son is to believe who he is—the Christ, the Son of the living God—John 20:31; 8:24; Matt. 16:16) .
Then, note also that, according to John 3:36, to “believe on the Son, is to “believe the Son,” i.e., to believe what he said. The words he spoke were the words that God gave him to deliver; therefore, to not believe his words is to reject the words of God (John 3:34; 8:26, 46, 47; 12:44-49; 14:10, 23, 24; 17:8; Mark 8:38). The God who spoke by the prophets has spoken also by His Son (Heb. 1:1, 2). Moses prophetically and Peter by application stated that the one who does not hear the words of Jesus—the prophet like Moses—“shall be destroyed” (Deut. 18:18, 19 w/ Acts 3:22, 23). On the other hand, to believe his words is to have the assured prospect of “everlasting life” or salvation for his words are dynamic and vital (John 5:24; 6:47, 63, 68; 1 Tim. 6:3, 4; 2 Tim. 1:10; Heb. 2:3; Rom. 1:16). Not only must one hear the words of Jesus, he must “keep” or continue in them obediently (John 8:30-32, 51; 14:23; Luke 6:46-49; Mark 16:15, 16).
What then, was the message which Jesus taught? Let the record testify: “...Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel”—Mark 1;14, 15. “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom…” (Matt. 4:23). “And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God…” (Luke 8:1). Luke later refers to his first record as being “all that Jesus began both to do and teach” prior to his ascension (Acts 1:1). He then says that, to the apostles, Jesus “showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:3). Jesus, throughout his ministry, taught the “gospel of the kingdom of God.”
Further, when Jesus speaks by parable of these things, as he often did, he relates that a sower went forth to sow seed. The seed fell on various types of soil and produced accordingly—some being destroyed by birds; some flourished only a short time in stony soil; some was choked out by thorns; some bore fruit in different amounts. By comparing the accounts in Matt. 13:3-23 and Luke 8:1-15 we see the following. The seed represents the “word of God” or “word of the kingdom.” The soil represents the hearts of men. The birds represent the devil who would destroy “the word out of their hearts, lest they should believe and be saved.” In the stony soil the plant could not put down roots sufficient to sustain it as a shallow faith does not have root to bear up under tribulation or persecution and so falls away. The thorns that choked out the young plants represent the cares and pleasures of this life and the deceitfulness of riches which destroy faith. The various levels of productivity in the good ground represent that which takes place “in an honest and good heart”—hearing the word of the kingdom, understanding it, keeping it and the producing of enduring fruit according to the measure of faith. This “word of the kingdom” is none other than the “gospel of the kingdom,” the believing of which leads to both Christian living (Rom. 14:17) and salvation. Luke equates hearing and believing the word of God/word of the kingdom with being saved. Salvation is to be fully realized in the age to come; in the kingdom of God (Mark 10:30; Acts 3:19-21). This point is substantiated by analyzing the terms used connectedly in Matt. 19:13-30. In this text the expressions having “eternal life” (v. 16), entering into “life” (vv. 17), entering into “the kingdom of heaven/kingdom of God” (vv. 23, 24), being “saved” (v. 25), and inheriting “everlasting life” (v. 29) are inseparable in meaningful understanding.
The gospel which Jesus taught was also that gospel which was commissioned by him to his disciples to be taught throughout the world (Mark. 16:15, 16; Matt. 28:19, 20). He even states that there would be a time when “this gospel of the kingdom shall be preached in all the world for a witness unto all nations…” (Matt. 24:14). And so the gospel has indeed been disseminated everywhere (Rom. 10:8-18; Col. 1:5, 6, 23). And so it must continue to be “even unto the end of the age” (Matt. 28:20).
But, to go back to the time before Jesus’ birth, note what Joseph and Mary were told by the angel. Joseph was informed that the child Mary was carrying in her womb was conceived of the Holy Ghost. Also that “she shall bring forth a Son, and thou shalt call his name JESUS [margin, that is, Savior]: for he shall save his people from their sins” (Matt. 1:18-21). Mary was informed that the child she was to bare was due to the working of the power of the Highest and would therefore be called the Son of God. Also that “thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1:31-35). Thus they were informed of the object of his first coming and the object of his second coming. These things are gospel as we would see in the angelic announcement to the shepherds outside Bethlehem, “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord” (Luke 2:10, 11). Or as Peter declared, when God raised up His Son and exalted him to His right hand, the Messiah was “to be a Prince and a Savior” (Acts 5:30, 31).
The New Testament record relates the content of the apostolic message as being these things concerning the kingdom of God and Jesus Christ.
When Philip went into Samaria and “preached Christ unto them,” that which they heard and believed is stated in this way: “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:5, 12).
Paul said, “we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again…” (Acts 13:32, 33). This coincides with what Peter relates in Acts 3:25,26 concerning the blessing of Abraham including the resurrection of Jesus and forgiveness in him (Gal. 8:6-9, 13, 14, 26-29; Rom. 4:3-8,13-16). In context, the discourse at Antioch (Acts 13) included a Savior for Israel of the lineage of David (vv. 22, 23; 2 Tim. 2:8; Luke 1:68-75). Not only do the Davidic covenant promises include the Messiah’s resurrection and forgiveness, they are concerning his ruling in the restored Davidic kingdom on David’s throne as well (Isa. 55:3; 2 Sam. 7:12-16; Psa. 89:19-37; 16:8-11; Acts 2:22-36; 5:30, 31; 13:34-37; Luke 1:30-33; 2:10, 11). Paul links his message with the patriarchal promises and the hope of Israel (Acts 26:6, 7; Gal.3:6-9, 13, 14, 26-29; Rom. 15:8). Isaiah’s revelation of the “good tidings,” which were the basis for the “hope of Israel,” includes both the reign of God through the Messiah (52:7; 40:9, 10) and the salvation of God through the suffering One (53:1-12). The hope of Israel is the hope of all by faith in Christ Jesus (Eph. 2:11-3:6).
In writing to the Ephesians he testifies of “repentance toward God, and faith toward our Lord Jesus Christ” as being a testimony of “the gospel of the grace of God” and “preaching the kingdom of God” These things add up to being “all the counsel of God” (Acts 20:20-27). The grace of God which brings salvation has appeared in the gift of His Son (Eph. 1:7; 2:4-8, 13-16; Titus 2:11; John 3:15, 16) and shall yet be seen in its “exceeding richness” in the ages to come (Eph. 2:7; 1:10; 1 Pet. 1:13).
Writing to the Corinthians, he says, “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all [i.e., among first things] that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures” (1 Cor. 15:1-4). He then continues relating the proof and necessity of the resurrection of Christ and those that are his at his return (vv. 5-23). Without break in continuity of thought, he then speaks of the reign of Christ and the final turning of the kingdom of God over to his Father, “that God may be all in all” (vv. 24-28). So his gospel to them included both what Jesus accomplished in his first coming and the cross and what he shall accomplish in his second coming and the kingdom. This is that “salvation” of which the prophets wrote when they “testified beforehand the sufferings of Christ, and the glory that should follow” (1 Pet. 1:9-11).
At the close of his ministry, being under house arrest in Rome, he shared the gospel with many in his lodging. He “expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. And some believed the things which were spoken, and some believed not” (Acts 28:23, 24). In verse 28, after referring to the general Jewish rejection of his words, he says, “Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.” He thus equates the things of Jesus and the kingdom with the message of salvation (Acts 20:46; Matt. 21:43). Then, we are told, “Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” (vv. 30, 31).
Heb. 9:24-28 says that Jesus has appeared to put away sin by the sacrifice of himself (v. 26); he now appears in the presence of God for us (v. 24); and shall appear on earth the second time completing salvation (v. 28). Thus we have the first coming and the second coming; the suffering and the glory; the name and the kingdom; the cross and the crown in the gospel message.
The Angels and Jesus and the Apostles delivered the same gospel message which would bring faith unto salvation to all that believed and continued therein. There is only one gospel (Gal. 1:6-9) and only one faith and hope unto salvation (Eph. 4:4, 5; Jude 3). The Church today must bear the same complete message. The believer today must believe the same complete message.
We conclude with this quote, “Hope is an effect produced by faith in the unfulfilled promises of the Gospel. Hence, to have but one hope there must be but one faith as its unit cause: and to have but one faith, there must be but one gospel, as its unit cause...the Bible teaches that there is only one hope; consequently there can be but one faith and one Gospel to produce this one hope”—J. M. Stephenson in The Herald of Messiah’s Reign.
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