What is the Gospel?
The Gospel is central to the Christian faith—it’s the foundation upon which everything else is built. For a new Christian, understanding the Gospel is key to grasping who God is, what He has done for us, and how we can respond. The Gospel, which means "good news," is the message of God's plan to rescue humanity. At its core, it proclaims that:
God loves us and created us to have a relationship with Him.
Sin separates us from God. Sin—our rejection of God’s ways—leads to brokenness in our lives and separation from Him.
Jesus died and rose again to restore that relationship. Jesus' sacrifice on the cross paid the penalty for sin, and His resurrection offers us new life.
Salvation is a gift. Through faith in Jesus, we are forgiven, made new, and brought into a right relationship with God.
This message is not about what we do to earn God's love but about what God has already done for us through Jesus. For a new Christian, the Gospel is a constant reminder that your relationship with God isn’t based on how “good” you are but on God’s love and grace. It brings freedom from guilt and the power to live a transformed life.
The Gospel isn’t just for you—it’s for everyone. The Gospel is described in Romans as the power of God that brings salvation to all who believe:
"For I am not ashamed of the Gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile." (Romans 1:16)
Next, let’s look at what 1 Corinthians 15:1-5 says:
"Now, brothers and sisters, I want to remind you of the Gospel I preached to you, which you received and on which you have taken your stand. By this Gospel, you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas and then to the Twelve." (1 Corinthians 15:1-5)
This is the Gospel many of us are familiar with: the death, burial, and resurrection of Christ. It’s often referred to as the good confession—Christ died for our sins, was buried, and rose again according to the Scriptures.
But let’s pause for a moment and ask: Is this understanding of the Gospel complete? Did you know that the gospel is mentioned before the cross? How could the Gospel exist before Christ’s death and resurrection? Let’s explore that by looking at a few examples.
The Gospel Before the Cross
"One who is more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire. And with many other words, John exhorted the people and proclaimed the good news to them." (Luke 3:16-18)
Notice the phrase “proclaimed the good news.” The Greek word here is euangelion, which means good news or gospel. It’s the same word used in Romans 1:16 and 1 Corinthians 15:1-5. So John is preaching the Gospel—he’s proclaiming the coming of one more powerful who will baptize with the Holy Spirit and fire.
"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!'" (Mark 1:14-15)
Here’s something interesting: In Mark’s Gospel, Jesus is often secretive about who He is—He tells people not to share His identity after performing miracles. Yet, at the start of His ministry, He boldly proclaims, “Repent and believe the good news!” And what’s striking is that no one seems confused about what He means. They understand what the Gospel is.
"Scripture foresaw that God would justify the Gentiles by faith and announced the Gospel in advance to Abraham: 'All nations will be blessed through you.'” (Galatians 3:8)
So, the Gospel isn’t just tied to the cross—it’s rooted in God’s promises, going all the way back to Abraham. The message of salvation and blessing for all nations has been present throughout Scripture.
Understanding the Gospel in Original Context
The way the Gospel is often taught and understood in the West tends to be overly simplistic. It fails to offer a comprehensive framework for understanding the entirety of Scripture and leaves us ill-equipped to navigate the complexities of the world around us. So, here’s what we’re going to do. Instead of focusing on what the Gospel isn’t, we’re going to start talking about what the Gospel is. And this leads us to an important question: When approaching Scripture, especially as historians or interpreters, how do we understand the Gospel in its original context?
Think of it like this: if my wife says something to me, and someone overhears it, they might completely misinterpret her words. But I know her—I know how she communicates—so I can explain what she really meant. The same goes for reading Scripture. If we try to interpret the Gospel based solely on the writings of Christian leaders 400 years removed from Jesus, we risk missing the original intent. To truly understand the Gospel, we need to get as close as possible to how first-century readers would have understood it.
Let’s start with Isaiah 40. We often think of the New Testament as written in Greek and the Old Testament as written in Hebrew. But there’s more nuance to it than that. Calling it the “Old Testament” isn’t entirely accurate; a better term is the “Hebrew Bible,” which honors its origins and avoids a dismissive connotation.
Now, the Hebrew Bible that we use today comes from texts preserved by Jewish scholars known as the Masoretes, who lived over a thousand years ago. Their work is invaluable, but our oldest manuscripts are still a thousand years removed from the time of Jesus.
On the other hand, there’s another important text—the Septuagint (often abbreviated as LXX). This is a Greek translation of the Hebrew Scriptures, created before Jesus’ time. Sometimes, the Septuagint reads differently from the Masoretic text, and we’ll explore those differences as they come up.
Now, back to Isaiah 40. The passage says:
"You who bring good news to Zion, go up on a high mountain. You who bring good news to Jerusalem, lift up your voice with a shout, lift it up, do not be afraid. Say to the towns of Judah, 'Here is your God!' See, the Sovereign Lord comes with power, and He rules with a mighty arm. See, His reward is with Him, and His recompense accompanies Him. He tends His flock like a shepherd; He gathers the lambs in His arms and carries them close to His heart; He gently leads those that have young." (Isaiah 40:9-11)
The Greek word here in the Septuagint for “good news” is euangelizomai. It’s the verbal form of the word Gospel—the same word we’ve been studying. This passage is essentially proclaiming the Gospel to Zion and Jerusalem, declaring God’s coming rule, His reward, and His shepherd-like care for His people.
This is where we begin to see the Gospel in its rich, historical context. It’s not just a message about personal salvation—it’s an announcement of God’s reign, His justice, and His care for His people.
There are different versions of this passage, and the NIV sides with the Septuagint, the Targums, and another ancient translation. On the other hand, the Masoretic text takes a slightly different perspective. I tend to prefer the NIV here because it presents a more cohesive interpretation. The entire passage focuses on Zion and Jerusalem, emphasizing that something significant happens to them.
For example, when it says, “Here is your God! The Sovereign Lord comes with power, and His mighty arm rules for Him. His recompense is with Him, and His reward accompanies Him,” it reflects the trouble Zion is facing at the time. The “good news” here is that they will be delivered from that trouble.
The Gospel: An Individual Message or is it Bigger?
Many of us have an understanding of the Gospel that has been shaped by seeing it as something about me. And that’s not surprising, especially if you grow up in the West, where we tend to interpret everything as being about us. But what would the average Jew of Isaiah’s time have thought about the Gospel? For them, this wasn’t an individualistic message—it was about God coming to deliver His people, bringing the long-awaited reward and recompense.
This perspective synthesizes beautifully with other parts of the Bible, and we see it again in Isaiah 61:1-2:
"The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord’s favor and the day of vengeance of our God, to comfort all who mourn." (Isaiah 61:1-2)
When you read this in context—alongside Isaiah 59 and 60—it’s clear that the “poor” refers to Israel, impoverished after a period of judgment. The message is one of restoration and hope for a nation that has suffered greatly. Yet, over the years, we’ve managed to read these chapters through an individualistic lens, applying them to ourselves personally or to the mission of the church, often out of context.
I encourage you to study these passages deeply. That’s why you have the notes—to dive into the chapters before and after the selected verses. Explore the full context and see how these promises and messages connect to the overarching story of the Gospel.
For example, in Luke 4, when Jesus stands up and reads from Isaiah 61, everyone in the room hears Him proclaiming the Gospel. This sets the stage for understanding the Gospel not as a message of individual comfort or personal prosperity but as the announcement of God’s kingdom breaking into the world.
Now, this leads us to a critical point. If we envision the Gospel as primarily about me—God delivering me from my problems—it tends to take on a trajectory of personal comfort, prosperity, and self-fulfillment. But here’s the problem: that kind of Gospel doesn’t work for the poor and oppressed.
Many missionary’s struggle with this. If the Gospel doesn’t hold up in the slums of India, the barrios of Central America, or the poorest regions of Africa, then it’s not the true Gospel. The Gospel must transcend Western notions of success and comfort to be universally true.
And here’s the hard truth: we in the West have a long history of bending narratives to center ourselves. We’ve written the history books, after all, and shaped interpretations to fit our worldview. But the Gospel isn’t about us—it’s about God’s redemptive plan for all people.
Let’s look at Isaiah 2, which gives us a glimpse of where the Gospel is headed:
"In the last days, the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it. Many peoples will come and say, 'Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us His ways, so that we may walk in His paths.' The law will go out from Zion, the word of the Lord from Jerusalem. Nation will not take up sword against nation, nor will they train for war anymore." (Isaiah 2:2-4)
This is the trajectory of the Gospel—a message that is not about individual prosperity but about the transformation of the world, the healing of nations, and the establishment of God’s justice and peace.
The End of Gospel is Fulfillment of God’s Redemptive Plan
The Gospel is headed somewhere profound—toward global peace and the nations learning to love and follow the ways of God. Look at where it all happens: “Come, let us go up to the mountain of the Lord, where the law will go out from Zion.”
Now, let’s pause on the word law. Another way to translate it is instruction or Torah. People often get nervous when they hear Torah or law, thinking it sounds legalistic, but in this context, it’s more about God’s ways and guidance. There’s even a parallel here: “He may teach us His ways.”
Think about it—our modern legal systems, like a state’s Code of Regulations, have thousands upon thousands of laws. By comparison, the Torah contains 613 instructions. These include laws for high priests, Levites, ordinary citizens, and even foreigners who join Israel. Most of these laws aren’t about diet or rituals—they’re about living in a way that reflects love and justice toward others.
And look at the result when God’s instruction goes out from Zion: “They will beat their swords into plowshares.” This poetic image speaks of a world where war becomes unnecessary. Resources, which are often the root cause of conflict, are no longer hoarded or fought over because the nations follow God’s ways, leading to prosperity and abundance for all.
This vision of peace and abundance ties into the broader biblical narrative. For example, every year the earth produces enough food to feed the entire global population. Yet, due to human greed and broken systems, one-third of the world overeats and wastes resources, while another third starves. God’s kingdom will fix this imbalance, bringing justice and provision to everyone.
Now, let’s connect this to something familiar: Christmas. Many of the prophecies we associate with Christmas—like those found in Luke 1 and 2—are actually about the future return of Jesus, not just His first coming. Take the hymn “Joy to the World.” Did you know it wasn’t originally written as a Christmas song? Isaac Watts wrote it as a worship song celebrating the future reign of Jesus, when He brings peace and justice to the earth.
But because we in the West often think of the Gospel as something that happened in the past, we’ve reinterpreted these prophecies and songs as though their fulfillment has already arrived. Yet, the kind of global peace and abundance they describe clearly hasn’t happened. These prophecies, including many from Isaiah, point to the day of the Lord—a time still to come when Jesus will establish His kingdom and fulfill these promises.
For example, Mary’s song in Luke 1 isn’t just a cute, sentimental hymn. It’s a bold, prophetic declaration about her son, the Messiah, who will one day overthrow kings and establish justice. This understanding of the Gospel is forward-looking, rooted in the hope of what’s yet to come.
As we dive into the storyline of the Bible, remember: backdrop is everything. Changing the setting changes the meaning of the story. So, as we continue, keep in mind the context of these passages and how they shape our understanding of the Gospel’s ultimate purpose. This is the presumed backdrop of the Bible: the story it tells is one of restoration, not annihilation. By choosing to follow the God of Israel and Jesus the Messiah, you are embracing your place in God’s plan of restoration.
From the opening chapters of Genesis to the closing chapters of Revelation, the Bible assumes that God's creation is good and is destined to continue forever, even though it’s currently in disarray. The world is a mess right now, but God is a good Creator who won’t allow it to spiral out of control endlessly. He will bring restoration. Let’s look at Revelation 21:3-5:
"And I heard a loud voice from the throne saying, ‘Look! God’s dwelling place is now among the people, and He will dwell with them. They will be His people, and God Himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.’ He who was seated on the throne said, ‘I am making everything new!’ Then He said, ‘Write this down, for these words are trustworthy and true.’" (Revelation 21:3-5)
This passage gives us a picture of the endgame: God dwelling with humanity, wiping away every tear, and abolishing death, mourning, and pain forever.
When we hear about the end of death, we naturally think back to the beginning of death in the Bible. It started with sin in Genesis 2:17, when God warned Adam, “On the day you eat of it, you will surely die.” If Adam and Eve had not disobeyed, they wouldn’t have died. Humanity wasn’t meant to die. Even today, death—no matter the age—is a tragedy. Even when someone reaches an age like 104—what many would consider an impressive lifespan—the Bible offers a different perspective. It is still a tragedy because humanity was never created to experience death.
This is why the resurrection of the dead is the capstone of the biblical narrative. Death is temporary—a timeout—until it is swallowed up by eternal life. One day, there will be no more death, and God will restore what was lost. Let’s continue with Revelation 22:1-4:
"Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and His servants will serve Him. They will see His face, and His name will be on their foreheads." (Revelation 22:1-4)
Notice the imagery here: the river of life, the tree of life, and the absence of the curse. This is a deliberate echo of Eden, the garden where God first dwelt with humanity. The Bible is bookended with this vision of God living with His people in a renewed creation, free from death and sin.
What is the Biblical Heaven?
It’s worth reflecting on how we’ve misunderstood heaven, especially within the Christian church. At one time, I thought heaven was about escaping this world and living in some immaterial, blissful state—sitting on clouds, playing harps. But that’s not the good news. We weren’t made to live without bodies. We were designed to live embodied lives in a restored creation, where God dwells among us.
The good news is that God isn’t done with His creation. The way it started is the way it will end: God with us, here, in a restored world. This restoration ties into the themes of life and time. Psalm 90:3-10 reflects on the shortness of life:
"You turn people back to dust, saying, ‘Return to dust, you mortals.’ A thousand years in Your sight are like a day that has just gone by, or like a watch in the night... The length of our days is seventy years—or eighty, if we have the strength—yet the best of them are but trouble and sorrow, for they quickly pass, and we fly away." (Psalm 90:3-10)
The psalmist laments how life has been reduced to labor, sorrow, and fleeting moments, but he doesn’t lose hope. He cries out for God to intervene:
“Return, Lord! How long will it be? Have compassion on Your servants.” (Psalm 90:13)
The Bible paints a hopeful picture: the mess we’re in is not the final word. God will fix what is broken. He will restore His creation to its original purpose—humans living with Him, forever, in a renewed earth. That’s the good news: God with us, here, in a world without death, mourning, or pain.
Let’s transition to the storyline of the Bible, which gives us the full context for this incredible hope.
The Redemptive Narrative
When God had infinite opportunities to design the ideal setting for the creation made in His image, He chose to create the perfect environment for fellowship. What did He do? He formed a garden, declared it "very good," and placed humanity there to walk with Him, learn from Him, and grow in His ways. He added a tree of life, rivers flowing through the garden, and said, “This is My best plan.”
And yet, when humanity disobeyed by eating the forbidden fruit, He didn’t abandon His plan. He didn’t say, “Forget it—I’ll just leave and one day you’ll come to heaven.” No, God’s original plan remains His ultimate plan. Restoration has always been His goal, and He will accomplish it.
This narrative—God’s intention to restore creation—is the backdrop of the entire Bible. Every discussion about the Gospel, the Holy Spirit, and the promises of God fits within this larger story.
The Bible often uses the language of this age and the age to come to frame this expectation. Jewish teachers and speakers of the time commonly referenced these two eras. This age is characterized by death, frailty, weakness, and social injustice. The age to come is defined by life, restoration, and God’s justice.
One teacher, John Wandler, sums it up simply: “Do you know someone who’s dying? Then it’s not the “age to come.” Do you know someone experiencing injustice? Then it’s still “this age.” Do you know someone who did the right thing in secret but wasn’t rewarded? That’s because we’re in this age—not the age to come.”
This distinction is crucial. For example, in Matthew 12:32, Jesus references this age and the age to come in passing:
"Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come." (Matthew 12:32)
Notice that He doesn’t need to explain what these terms mean. His audience already understands this narrative—it’s an expectation they were taught from childhood.
In contrast, when Paul brings this message to a pagan audience in Acts 17, it’s completely foreign to them. While the Jewish audience debated details and timing, Paul’s Gentile listeners found the concept of restoration and resurrection profoundly strange.
We also see this framework in Ephesians 1:20-21:
"He exerted when He raised Christ from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority, power and dominion, and every name that is invoked—not only in the present age but also in the one to come." (Ephesians 1:20-21)
This narrative of this age and the age to come runs through the entire Bible. Both are substantial and physical, but they are defined differently:
This age is marked by the curse—death, decay, and injustice.
The age to come is defined by life, restoration, and the absence of the curse.
A fascinating connection lies in the Sabbath. Jewish literature from the Second Temple period, such as Jubilees, interprets the Sabbath as a prophetic symbol. It suggests that the six days of creation represent 6,000 years of human history, leading to a “Great Sabbath”—a thousand-year period of rest and renewal.
This idea is reflected in Revelation’s mention of a thousand-year reign. The concept stems from the belief that creation’s timeline was covertly prophesied in Genesis, culminating in an era of restoration when the world is renewed and God’s purposes are fulfilled.
The presumed narrative of the Bible is one of restoration, not annihilation. God’s original plan—to dwell with humanity, to be their God, and for them to live in intimate fellowship with Him—remains His ultimate goal. His promise is not to abandon creation but to redeem it.
During the Second Temple period, there was a significant amount of Jewish literature that emphasized the importance of the Sabbath. Many writings suggested that observing the Sabbath was a way to mystically enter, even briefly, into the age to come. This perspective continues to resonate, with the Sabbath often viewed as a glimpse of God’s future rest and restoration.
The dividing line between these this age and the age to come is the coming of the Messiah. For example, in Acts 1, during the ascension of Jesus, His disciples ask Him: "Lord, are you at this time going to restore the kingdom to Israel?"
Jesus responds, “It is not for you to know the times or dates the Father has set by His own authority.” Afterward, He ascends into heaven, and two men in white tell the disciples: "This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen Him go into heaven."
Notice what’s happening here. Before His ascension, Jesus spends 40 days teaching the disciples about the Kingdom of God. They don’t ask Him, “What is the Kingdom?” because they understand it. Instead, their only question is about timing: “Are you restoring the kingdom now?” Jesus doesn’t deny the restoration of the kingdom; He simply says, “I’m not telling you when.”
From this moment onward, the eschatological hope in the New Testament becomes explicitly tied to Jesus’ return. When He comes back, the Kingdom will be fully restored, the resurrection will occur, and the age to come will begin. In Acts 3:17-21, Peter proclaims:
"Now, fellow Israelites, I know that you acted in ignorance, as did your leaders. But this is how God fulfilled what He had foretold through all the prophets, saying that His Messiah would suffer. Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that He may send the Messiah, who has been appointed for you—even Jesus. Heaven must receive Him until the time comes for God to restore everything, as He promised long ago through His holy prophets." (Acts 3:17-21)
Here, Peter links repentance to the coming restoration of all things. He’s not talking about temporary revivals but the ultimate renewal of creation. This includes the restoration of justice, resurrection, and the establishment of the Kingdom.
The Bible presents the age to come as a time of perfect justice. Injustice leaves lingering wounds—even when forgiveness is extended. For example, if someone steals and eats another person’s goat, apologizing alone doesn’t make things right. The Torah addresses this by requiring restitution. In the age to come, God will resolve every unresolved wrong, ensuring complete restoration.
This is why Jesus tells His disciples to go out and share the Gospel. The coming day of justice is great news for some, but it’s terrifying for others. Those who are unrepentant will face the consequences of their actions.
When the Gospel is preached to Gentiles in the New Testament, the message often begins with the day of the Lord and the justice it brings. Gentiles, unfamiliar with Jewish teachings, need to understand that a day is coming when the Messiah will return to settle accounts. This is why the Gospel offers an opportunity for repentance, mercy, and forgiveness through Jesus Christ. As Paul writes in Titus 2:11-12:
"For the grace of God has appeared that offers salvation to all people. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in this present age." (Titus 2:11-12)
The Gospel prepares people for the age to come by calling them to repentance and offering the hope of restoration through Jesus.
Grace is a teacher, not a license to do whatever you want. It teaches us to say "no" to ungodliness and worldly passions and to live self-controlled, upright, and godly lives in this present age, as we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ. This moment assumes the inauguration of the next age.