As discussed in PART 1, the “gospel,” according to the Scripture, appears to be a much fuller concept than the mere facts of Christ’s death for sin and resurrection, though these are certainly of “first importance” (1 Cor. 15:3). Beginning with the New Testament epistles, we saw that the gospel also includes the certainty of impartial judgement on the Last Day, contradicts a host of both personal and social sins, dictates who we ought to eat with, and is actually something to be “obeyed.” Going back to the beginning, it became clear that the protoevangelium of Genesis 3:15 promised a restoration of all that was lost in the fall; that is, it promised resurrection of both body and soul, return to original righteousness, renewal of mankind’s natural habitation, and the restoration of society with both God and man (and in each case, much more than the original). The Apostle Paul calls this message of the Seed the “gospel” (preached to Abraham), and the author of Hebrews calls the promise of entrance into God’s seventh day rest the “gospel” as well (preached to the Israelites in the Wilderness), both drawing on Garden evangel themes.
The Gospel, therefore, is a public exhibition of the Son of God manifested in the flesh, (1 Timothy 3:16) to deliver a ruined world, and to restore men from death to life. It is justly called a good and joyful message, for it contains perfect happiness. Its object is to commence the reign of God, and by means of our deliverance from the corruption of the flesh, and of our renewal by the Spirit, to conduct us to the heavenly glory. For this reason it is often called the kingdom of heaven, and the restoration to a blessed life, which is brought to us by Christ, is sometimes called the kingdom of God… . (John Calvin, Commentary on Matthew, Mark, Luke)
The gospel is the power of God unto salvation. This is Biblically undeniable. But what is the gospel? There appears to be an underlying disagreement among Christians over this definition, fueling charges of both “Social Gospel” from one side and “Gospel-Only-ism” (or the like) from the other. The truth is, both of these systems obscure the true meaning of “gospel”; the former verging on Materialism and the eclipse of the individual, the latter verging on Gnosticism and the eclipse of community. I hope in this short series to offer some clarification, for I too believe that the gospel is the answer to all individual and social ills.
“Hear, O Israel: The Lord our God, the Lord is one!” (Deut. 6:4)
God is not only “one” numerically, He is also one of kind, or better, one without kind; He is the only God and He is not an individual member of a class of like beings, for there is no such class: He is unitas singularitatis. And not only is God one in number, admitting no kind or genus, He is also one in Simplicity; He is unitas simplicitatis. The latter sense of God’s one-ness is what theologians commonly refer to as the doctrine of Divine Simplicity. Stated briefly, the doctrine acknowledges the Biblical truth that God is not composed of parts.