Tag Archives: The Gospel

“The church under the cross” by Herman Bavinck

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“The whole New Testament, which was written from the viewpoint of the “church under the cross,” speaks the same language. Believers, not many of whom are wise, powerful, or of noble birth (1 Cor. 1:26), should not expect anything on earth other than suffering and oppression (Rom. 8:36; Phil. 1:29).

They are sojourners and foreigners (Heb. 11:13); their citizenship is in the heavens (Phil. 3:20); they do not look at the things that can be seen (2 Cor. 4:18), but mind the things that are above (Col. 3:2).

Here they have no lasting city but are looking for the city that is to come (Heb. 13:14).

They are saved in hope (Rom. 8:24) and know that if they suffer with Christ they will also be glorified with Him (Rom. 6:8; 8:17; Col. 3:4).

Therefore, along with the entire groaning creation, they wait with eager longing for the future of Christ and for the revelation of the glory of the children of God (Rom. 8:19, 21; 1 Cor. 15:48ff.), a glory with which the sufferings of the present time are not worth comparing (Rom. 8:18; 2 Cor. 4:17).

Nowhere in the New Testament is there a ray of hope that the church of Christ will again come to power and dominion on earth.

The most it may look for is that, under kings and all who are in high positions, it may lead a quiet and peaceable life in all godliness and dignity (Rom. 13:1; 1 Tim. 2:2).

Therefore, the New Testament does not first of all recommend the virtues that enable believers to conquer the world but, while it bids them avoid all false asceticism (Rom. 14:14; 1 Tim. 4:4–5; Titus 1:15), lists as fruits of the Spirit the virtues of “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control” (Gal. 5:22–23; Eph. 4:32; 1 Thess. 5:14ff.; 1 Pet. 3:8ff.; 2 Pet. 1:5–7; 1 John 2:15; etc.).

It is a constant New Testament expectation that to the extent to which the gospel of the cross is spread abroad, to that extent the hostility of the world will be manifested as well. Christ is destined to be a rising for many but also to be a falling for many, and to bring out into the open the hostile thoughts of many.

He has come into the world for judgment (κρισις, krisis) so that those who do not see may see and that those who see may become blind (Matt. 21:44; Luke 2:34; John 3:19–21; 8:39; Rom. 9:32–33; 1 Cor. 1:23; 2 Cor. 2:16; Heb. 4:12; 1 Pet. 2:7–8).

In the last days, the days that precede the return of Christ, the wickedness of human beings will rise to a fearful level.

The days of Noah will return. Lust, sensual pleasures, lawlessness, greed, unbelief, pride, mockery, and slander will erupt in fearful ways (Matt. 24:37ff.; Luke 17:26ff.; 2 Tim. 3:1ff.; 2 Pet. 3:3; Jude 18).

Among believers as well there will be extensive apostasy. Temptations will be so powerful that, if it were possible, even the elect would be caused to fall.

The love of many will grow cold, and vigilance will diminish to the extent that the wise will fall asleep along with the foolish virgins.

Apostasy will be so general that Jesus can ask whether at his coming the Son of Man will still find faith on earth (Matt. 24:24, 44ff.; 25:1ff.; Luke 18:8; 1 Tim. 4:1).”

–Herman Bavinck, Reformed Dogmatics: Holy Spirit, Church, and New Creation, vol. 4, Ed. John Bolt, and Trans. John Vriend (Grand Rapids, MI: Baker Academic, 2008), 4: 674.

“Joyful tidings that maketh a man sing, dance, and leap for joy” by William Tyndale

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“Evangelion (that we call the gospel) is a Greek word and signifieth good, merry, glad and joyful tidings, that maketh a man’s heart glad, and maketh him sing, dance, and leap for joy.

Just as when David had killed Goliath the giant glad tidings came unto the Jews, that their fearful and cruel enemy was slain and that they were delivered out of all danger.

In like manner is the Evangelion of God (which we call gospel; and the New Testament) joyful tidings. The gospel is published by the apostles throughout all the world, of Christ, the right David, who hath fought with sin, with death, and the devil, and overcome them.

Whereby all men that were in bondage to sin, wounded with death, overcome of the devil, are, without their own merits or deservings, loosed, justified, restored to life and saved, brought to liberty and reconciled unto the favor of God, and set at one with Him again, which tidings as many as believe laud, praise, and thank God and are glad, sing and dance for joy.”

–William Tyndale, “A Pathway Into the Holy Scripture,” in Doctrinal Treatises and Introductions to Different Portions of the Holy Scriptures, ed. Henry Walter, vol. 1, The Works of William Tyndale (Cambridge: Cambridge University Press, 1848), 1: 8–9. Tyndale was executed on this day in 1536.

“You see the ‘therefore'” by Charles Spurgeon

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“‘Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.’ (2 Cor. 7:1)

The drift of the argument is this,– if God dwells in us, let us make the house clean for so pure a God.

What! Indwelling Deity and unclean lusts? Indwelling Godhead, and yet a spirit defiled with evil thoughts? God forbid!

Let us cry aloud unto the Most High, that in this thing we may be cleansed, that the temple may be fit for the habitation of the Master.

What! Does God walk in us, and hold communion with us, and shall we let Belial come in? What concord can we have with Christ?

Shall we give ourselves up to be the servants of Mammon, when God has become our Friend, our Companion? It must not be!

Divine indwelling and divine communion both require from us personal holiness. Has the Lord entered into a covenant with us that we shall be His people?

Then does not this involve a call upon us to live like His people, as becometh godliness?

Favoured and privileged above other men to be a peculiar people, separated unto God’s own self, shall there be nothing peculiar about our lives?

Shall we not be zealous for good works?

Divinely adopted into the family of the Most High, and made heirs of God, and joint-heirs with Jesus Christ, what need is there of further argument to constrain us to holiness?

You see the ‘therefore.’

It is just this, because we have attained to such choice and special privileges, ‘therefore’—for this reason, ‘let us cleanse ourselves from all filthiness of the flesh and spirit.’

I remember hearing a man say that he had lived for six years without having sinned in either thought, or word, or deed.

I apprehend that he committed a sin then, if he never had done so before, in uttering such a proud, boastful speech.

No, no; I cannot believe that the flesh can be perfect, nor, consequently, that a man can be perfect in this flesh.

I cannot believe that we shall ever live to see people walking up and down in this world without sin.

But I can believe that it is our duty to be perfect, that the law of God means perfection, and that the law as it is in Christ—for there it is, you know,—is binding on the Christian.

It is not, as in the hands of Moses, armed with power to justify or to condemn him, for he is not under the law, but under grace; but it is binding upon him as it is in the hands of Christ.

The law, as it is in the hands of Christ, is just as glorious, just as perfect, just as complete, as when it was in the hands of Moses; Christ did not come to destroy the law, or to cast it down, but to establish it.

And therefore, notwithstanding every point where I fall short of perfection as a creature, I am complete in Christ Jesus. That which God requires of me is, that I should be perfect.

That I can understand; and the next thing I should know is, that for such perfection I ought to pray.

I should not like to pray for anything short of that. I should not like, at the prayer-meeting, to hear any of you say, “Lord, bring us half-way toward perfection.”

No, no, no; our prayer must be, “Lord, put away all sin; deliver me from it altogether.” And God would not teach you to pray for what He did not mean to give.

Your perfection is God’s design, for He has chosen you to be conformed to the image of His Son; and what is that? Surely the image of His Son is perfection.

There were no faults in the Lord Jesus Christ.

We are to be made like Him; and as this is the work and design of grace, then perfection is the centre of the target at which God’s grace is always aiming.

All that He works in us is with this great ultimate end and aim, that He may sanctify us wholly,—spirit, soul, and body; and that He may release us from sin, and make us perfect even as our Father who is in heaven is perfect.

Oh, when will it be? When will it be? Why, the very thought of it makes me feel as if I could sing, “Oh! happy hour, oh! blest abode, I shall be near and like my God.”

What a joy it will be to be just like Him, to have no more corruption of the flesh, and no more incitements to sin to destroy the soul’s delight and pleasure in her God!

May the Lord hasten on the day! ‘Perfecting holiness.'”

–Charles H. Spurgeon, “Our Position and Our Purpose,” in The Metropolitan Tabernacle Pulpit Sermons, vol. 57 (London: Passmore & Alabaster, 1911), 57: 175–177.

“The blood of the Son of God” by Stephen Charnock

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“The sin of a creature could never be so filthy as the blood of the Son of God was holy.”

–Stephen Charnock, “A Discourse on the Acceptableness of Christ’s Death,” The Works of Stephen Charnock, Volume 4 (Carlisle, PA: Banner of Truth, 1865/2010), 4: 558.

“The dear love of my Savior” by Richard Sibbes

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“Oh, what should water my heart, and make it melt in obedience unto my God, but the assurance and knowledge of the virtue of this most precious blood of my Redeemer, applied to my sick soul, in the full and free remission of all my sins, and appeasing the justice of God?

What should bow and break my rebellious hard heart and soften it, but the apprehension of that dear love of my Savior, who hath loved me before I loved Him, and now hath blotted out that hand-writing that was against me?

What should enable my weak knees, hold up my weary hands, strengthen my fainting and feebled spirit in constant obedience against so many crosses and afflictions, temptations and impediments, which would stop up my way, but the hope of this precious calling unto glory and virtue?”

–Richard Sibbes, “A Glimpse of Glory,” The Works of Richard Sibbes, Volume 7 (ed. Alexander Balloch Grosart; Carlisle, PA: Banner of Truth, 1639/2001), 7: 495.

“Beautifully good news” by Dustin Benge

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“Paul’s introduction to his letter to the church in Rome makes it quite apparent that the entire epistle’s theme is the good news of “the gospel of God” (Rom. 1:1).

Bracketing Romans is the apostle’s reminder to his readers that he was called to be “set apart for the gospel of God” (Rom. 1:1) and a”minister of Christ Jesus… in the priestly service of the gospel of God” (Rom. 15:16).

This good news of the gospel is

  • “the good news of the kingdom of God” (Luke 16:16),
  • “good news… of Jesus Christ” (Acts 8:12),
  • “good news of peace” (Acts 10:36),
  • “the gospel of the grace of God” (Acts 20:24),
  • “the gospel of his Son” (Rom. 1:9),
  • “the gospel of your salvation” (Eph. 1:13),
  • “the gospel of the glory of the blessed God” (1 Tim. 1:11).

Surrounded by bad news at every turn, the church has been entrusted with good news, the good news of the gospel, which finds its foundation in God himself.

The gospel is not an earthly message but a heavenly message. Paul says that this is the “gospel of God‘ (Rom. 1:1).

The gospel is about God– His holiness, love, grace, wrath, and righteousness. But Paul’s main emphasis here is that the gospel is from God.

He is the single author and architect of the gospel. The gospel doesn’t originate in the church.

The church doesn’t devise the gospel. The church hasn’t crafted the gospel.

The gospel is a message given to the bride of Christ announcing his mediatorial triumph over sin, death, and the world.

The word translated “gospel” is a compound in Greek, euangelion. The prefix eu means “good.” The primary root word angelion means “messenger” or “message.”

When those two words are placed together, the word gospel simply means “good news.”

The gospel is the good news of salvation through God’s Son, Jesus Christ. It is the message that sinners can be rescued from God’s wrath against sin through the sacrificial, substitutionary death of Jesus Christ upon the cross and his triumphant resurrection from the dead.

This isn’t only good news; it’s beautifully good news. We will never hear anything more surpassingly beautiful than the truth that Jesus Christ is a willing liberator and Savior of sinners.

What specifically is the message of God’s beautiful gospel?

God sent His Son, the second person of the Trinity, the Lord Jesus Christ, to rescue sinners.

He was born of a virgin and lived a sinlessly perfect and obedient life under the law.

He was crucified on a cross as a substitute to pay the penalty of God’s wrath against the sins of all those who would ever believe.

In His body, He bore on that tree the punishment due to sinners, and His perfect righteousness was imputed to them, making them acceptable in the sight of God.

He was buried in a borrowed tomb and on the third day rose from the dead.

He ascended back to the authority and power of the right hand of his Father to intercede for all believers.

Now, everyone who by faith “calls on the name of the Lord will be saved’ (Rom. 10:13).

No church has the freedom to tamper with, tweak, add to, or subtract from the good news of Jesus Christ– we are just to herald it.

For there is nothing more beautiful and lovely in the sight of God than the extricating of sinners from the kingdom of darkness and delivering them to the kingdom of light.”

–Dustin Benge, The Loveliest Place: The Beauty and Glory of the Church (Wheaton, IL: Crossway, 2022), 122-124.

“The central fact of the entire history of the world” by Herman Bavinck

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“The doctrine of Christ is the central point of the whole system of dogmatics.

Here, too, pulses the whole of the religious-ethical life of Christianity.

Christ, the incarnate Word, is thus the central fact of the entire history of the world.

The incarnation has its presupposition and foundation in the trinitarian being of God.

The Trinity makes possible the existence of a mediator who himself participates both in the divine and human nature and thus unites God and humanity.

The incarnation, however, is the work of the entire Trinity.

Christ was sent by the Father and conceived by the Holy Spirit. Incarnation is also related to creation.

The incarnation was not necessary, but the creation of human beings in God’s image is a supposition and preparation for the incarnation of God.”

–Herman Bavinck, Reformed Dogmatics: Sin and Salvation in Christ, vol. 3, Ed. John Bolt, and Trans. John Vriend (Grand Rapids, MI: Baker Academic, 2006), 3: 235.

“His riches are ours” by Richard Sibbes

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“Christ is a Son; the Spirit tells us we are sons.

Christ is an heir; the Spirit tells us we are heirs with Christ.

Christ is the king of heaven and earth; the Spirit tells us that we are kings, that His riches are ours.

Thus we have ‘grace for grace,’ (John 1:16) both favor and grace in us, and privileges issuing from grace, we have all as they are in Christ.

Even as in the first Adam we receive of his emptiness, curse for curse, ill for ill; for his blindness and rebellion we are answerable; we are born as he was after his fall: so in the second Adam, by His Spirit, we receive grace for grace.”

–Richard Sibbes, “A Description of Christ,” The Works of Richard Sibbes, Volume 1 (ed. Alexander Balloch Grosart; Carlisle, PA: Banner of Truth, 1639/2001), 1: 19.

“He requires no more than He gives” by Richard Sibbes

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“A weak hand may receive a rich jewel. A few grapes will show that the plant is a vine, and not a thorn.

It is one thing to be deficient in grace, and another thing to lack grace altogether.

God knows we have nothing of ourselves, therefore in the covenant of grace He requires no more than He gives, but gives what He requires, and accepts what He gives.

What is the gospel itself but a merciful moderation, in which Christ’s obedience is esteemed ours, and our sins laid upon Him, wherein God, from being a judge, becomes our Father, pardoning our sins and accepting our obedience, though feeble and blemished!

We are now brought to heaven under the covenant of grace by a way of love and mercy.”

–Richard Sibbes, “The Bruised Reed,” The Works of Richard Sibbes, Volume 1 (ed. Alexander Balloch Grosart; Carlisle, PA: Banner of Truth, 1639/2001), 1: 58.

“Preaching is the chariot that carries Christ up and down the world” by Richard Sibbes

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“Christ must be ‘preached.’ (1 Timothy 3:16)

Preaching is the chariot that carries Christ up and down the world.

Christ doth not profit but as He is preached.

For supernatural benefits, if they be not discovered, they are lost; as we say of jewels, if they be not discovered, what is the glory of them?

Therefore there must be a discovery by preaching, which is the ordinance of God for that end.

Whereupon God stirred up the apostles before, that were the main converters of the world.

They had some prerogatives above all other preachers.

They had an immediate calling, extraordinary gifts, and a general commission. In them was established a ministry to the end of the world.

‘Christ, when He ascended on high and led captivity captive’ —He would give no mean gift then, when He was to ascend triumphantly to heaven— the greatest gift He could give was, ‘some to be prophets, some apostles, some teachers, for the building up of the body of Christ, till we all meet a perfect man in Christ.’ (Ephesians 4:11-13)

‘I will send them pastors according to my own heart,’ saith God (Jeremiah 3:15).

It is a gift of all gifts, the ordinance of preaching.

God esteems it so, Christ esteems it so, and so should we esteem it.”

–Richard Sibbes, “The Fountain Open,” The Works of Richard Sibbes, Volume 5 (ed. Alexander Balloch Grosart; Carlisle, PA: Banner of Truth, 1638/2001), 5: 508-509.