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Introduction

In a day of depressing headlines and uncertainty all around us, good news is very welcome. What better news could there be than as the old hymn says: “The vilest offender who truly believes, that moment from Jesus a pardon receives?” 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. If you aren’t sure whether or not you are God’s child, you might want to read God’s Plan of Salvation before you read on in this lesson.

The Basic Meaning of the Term

The term gospel is found ninety-nine times in the NASB and ninety-two times in the NET Bible. In the Greek New Testament, gospel is the translation of the Greek noun euangelion (occurring 76 times) “good news,” and the verb euangelizo (occurring 54 times), meaning “to bring or announce good news.” Both words are derived from the noun angelos, “messenger.” In classical Greek, an euangelos was one who brought a message of victory or other political or personal news that caused joy. In addition, euangelizomai (the middle voice form of the verb) meant “to speak as a messenger of gladness, to proclaim good news.”1 Further, the noun euangelion became a technical term for the message of victory, though it was also used for a political or private message that brought joy.2

That both the noun and the verb are used so extensively in the New Testament demonstrate how it developed a distinctly Christian use and emphasis because of the glorious news announced to mankind of salvation and victory over sin and death that God offers to all people through the person and accomplished work of Jesus Christ on the cross as proven by His resurrection, ascension, and session at God’s right hand. In the New Testament these two words, euangelion and euangelizo, became technical terms for this message of good news offered to all men through faith in Christ.

The Wycliffe Bible Encyclopedia summarizes the gospel message this way:

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 (Jn 3:16; Rom 5:8–11; II Cor 5:14–19; Tit 2:11–14).3

The Gospel in a Nutshell

In 1 Corinthians 15:1-8, the apostle Paul summarizes the most basic ingredients of the gospel message, namely, the death, burial, resurrection, and appearances of the resurrected Christ. Note the four clauses introduced by that in bold type in verses 3-5 below:

15:1 Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand, 15:2 and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain. 15:3 For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, 15:4 and that he was buried, and that he was raised on the third day according to the scriptures, 15:5 and that he appeared to Cephas, then to the twelve…4

These verses, which were an early Christian confession, give us the heart of the gospel and show the that the resurrection is an integral part of the gospel. Note that Paul described this as “of first importance”—a phrase that stresses priority, not time. The stress is on the centrality of these truths to the gospel message.

Actually, the central ingredient of the gospel message is a two-fold confession: (1) Christ died for our sins and (2) He was raised on the third day. The reality of these two elements can be verified by the Scriptures (cf. Ps. 16:10; Isa. 53:8-10) and by such awesome historical evidence as the empty tomb and the eye witnesses. Thus, the other two elements mentioned here accomplish two important facts regarding the gospel. The fact that He was buried verified His death, and the fact that He appeared to others verified His resurrection.

Modifying Terms

While gospel is often found alone, it is very often modified by various terms that focus on a particular aspect of the gospel.

It is modified by various descriptive phrases, such as, “the gospel of God” (Mk 1:14, ASV; Rom 15:16), “the gospel of Jesus Christ,” (Mk 1:1; I Cor 9:12), “the gospel of his Son” (Rom 1:9), “the gospel of the kingdom “ (Mt 4:23; 9:35; 24:14), “the gospel of the grace of God” (Acts 20:24), “the gospel of the glory of Christ” (II Cor 4:4, ASV), “the gospel of peace” (Eph 6:15), “an eternal gospel” (Rev 14:6, RSV). Although distinctive aspects of the message are indicated by the various modifiers, the gospel is essentially one. Paul speaks of “another gospel” which is not an equivalent, for the gospel of God is His revelation, not the result of discovery (Gal 1:6–11).5

In the New Testament, the various modifiers bring out some aspect of the gospel that is being stressed in the context and is a part of the good news of what God offers us in Christ.

(1) The gospel of Jesus Christ (Mark 1:1; 1 Cor. 9:12) and the gospel of His Son (Rom. 1:9). These two descriptions speak of the good news of salvation that comes through the person and work of Jesus Christ who is the very Son of God in human flesh. Again, this is a good news of deliverance from sin’s penalty, power and presence through the two advents of Christ.

(2) The gospel of the grace of God (Acts 20:24) emphasizes that salvation in all of its aspects is on the basis of grace rather than on some meritorious system of works.

(3) The gospel of the kingdom (Matt. 4:23; 9:35; 24:14) is the good news that God will establish His kingdom on earth through the two advents of the Lord Jesus Christ.

(4) The gospel of peace (Eph. 6:15) describes how this good news of salvation in Christ brings peace in all its many aspects (peace with God, the peace of God, peace with others, and world peace) through the victory accomplished by the Savior.

(5) The eternal or everlasting gospel (Rev. 14:6) expands our perspective of gospel as we normally think of it. This gospel as proclaimed by the angel has several key elements of gloriously good news that are developed in three commands and two reasons:

Command #1: “Fear God.” This refers to a holy reverence that recognizes the sovereign authority and power of God to deal with man in His holy wrath and thus, to bring an end to the world of sin as we now know it. To fear God is to recognize Him as the true God who can destroy the soul and not just the body as God will do with the beast of Revelation and His anti-God system.

Command #2: “Give Him glory.” This refers to the praise and honor that should accrue to God from mankind due to our recognition and high estimation of God as the sovereign Creator of the universe.

Command #3: “And worship Him who made …” The word “worship” means to show reverence or respect. This word emphasizes the external display as seen in our obedience, prayer, singing, and formal worship. The word “fear” emphasizes the reverential mental attitude behind the worship. In the Tribulation people will be forced to fear and formally acknowledge the beast and his image. In this message the angel is demanding that mankind reject the beast and formally turn to God to worship Him (cf. Rev. 14:11).

Reason #1: “The hour of his judgment has come” is a reference to the final judgments of the Tribulation—the bowl judgments—which are about to occur that will put an end to the system of the beast and bring the rule the Lord Jesus, the King of kings. These will conclude with the return of Christ Himself (Rev. 19) and lead to the removal of all unbelievers from the earth. The emphasis is to not delay because the time is short.

Reason #2: This is seen in the reference to God as the Creator in verse 7b. Here we are called to pay attention to the ageless and universal message of the creation itself. Age after age creation has called mankind to recognize God’s existence and to seek after Him (cf. Acts 17:26-27 with Psalm 19:1-6). This means people are without excuse and that, when the angel proclaims this gospel, the hour of the Creator’s judgment is about to fall (see Rom. 1:18f). Though this is the essential and primary element of the angel’s everlasting gospel, perhaps he will say more than this for from age to age a person’s capacity to reverence, glorify and worship God has come only through believing and knowing Christ (cf. John 14:6 with Acts 4:12; John 4:23-24).

Popular Notions Limit the Meaning of the Gospel

Popular notions about the term ‘gospel’ tend to limit it to the message of how one may receive eternal life through faith in Christ, but it is much broader than that. For instance, Paul says in Romans 1:16-17, “For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “the righteous by faith will live.” But by using the term “gospel” here, Paul is not

…limiting his thoughts to those central truths by which a person is given eternal life. For Paul, his gospel included such matters as justification by faith (3-5), sanctification through the Spirit (6-8), and God’s future for Israel (9-11). In fact, the gospel gathers together all the truths that are found in Romans. Therefore, we can conclude that in Rom 1:16, Paul is expressing his confidence that the truths of justification, sanctification, and even glorification provide God’s power to deliver us from enslavement and bondage to sin.6

In a footnote to the above statement, Hart adds the following explanation.

Romans 16:25 demonstrates that sanctification truth (Romans 6-8) was part of Paul’s gospel”; “Now to Him who is able to establish you according to my gospel…” (italics added). In Romans, Paul is defending the gospel he preached. While the apostle preached “the gospel of His [God’s] Son” (1:9), the “gospel of God” (1:1; 15:16), and the “gospel of Christ” (1:16, MajT; 15:19), Paul also found it necessary to use the phrase “my gospel” (Rom 2:16; 16:25). Paul’s use of the term “gospel” is very broad, including all the truths about Christ in the Old Testament and the New Testament. The gospel (1:1) concerned Old Testament revelation about Christ (1:2), his Davidic lineage (1:3), the Holy Spirit’s role in the resurrection (1:4), and Paul’s apostleship to Gentiles (1:5).… It is more adequate to see Paul as using the term “gospel” in a wider scope than popular notions about the word.7

Reception of the Gospel

One of the important issues about this gospel message has to do with how one receives the salvation offered in the gospel. The fact that God offers us salvation from sin’s penalty and power with the glorious promise that this will one day result in the glorious reign of Christ on earth with sin, death, and Satan as vanquished foes is glorious news to be sure. However, the fact that God offers us salvation as a free gift through faith in Christ is good news beyond description. Paul clearly links the gospel with faith in Galatians 3:6-9.

3:6 Just as Abraham “believed God, and it was credited to him as righteousness,” 3:7 so then, understand that those who believe are the sons of Abraham. 3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, saying, “all the nations will be blessed in you.” 3:9 So then those who believe are blessed along with Abraham the believer.

If the salvation offered to us were dependent on our merit or our ability to keep the law, it would not be good news because of our sinfulness and complete inability to keep the law or any kind of righteous principles as a means of our justification or right standing with God.

19 Now we know that whatever the Law says, it speaks to those who are under the Law, that every mouth may be closed, and all the world may become accountable to God; 20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin (Rom. 3:19-20 NASB).

16 yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified (Gal. 2:16 NASB).

Why is this element of grace such wonderful news? Because it guarantees justification with God and the reason is that justification is based on the accomplished work and merit of Jesus Christ.

4:13 For the promise to Abraham or to his descendants that he would inherit the world was not through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. 4:15 For the law brings wrath, because where there is no law there is no transgression either. 4:16 For this reason it is by faith that it may be by grace, with the result that the promise may be certain to all the descendants—not only to those who are under the law, but also to those who have the faith of Abraham, who is the father of us all (Rom. 4:13-16, emphasis mine).

Warnings About ‘Another Gospel’ Which is Not a Gospel

One of the beautiful and joyful aspects of the message of salvation in Christ that makes it such good news is the element of grace (Acts 20:24). Salvation is the free gift of God to be received by faith alone in Christ alone (Rev. 21:6; 22:17; Rom. 4:4-5; Eph. 2:8-9; Tit. 3:4-5). But the message of grace goes contrary to the heart and thinking of man who intuitively thinks in terms of merit. After all, you can’t get something for nothing—at least not if its worth anything. Man has always had a problem with grace and this is easily seen in the book of Acts. From the very early days of the church, it has faced the problem of those who wanted to add some form of works to the message of grace.

In Acts 15:1 we read these words: “Unless you are circumcised according to the custom of Moses, you cannot be saved.” Verse 5 tells us that these were men from the sect of the Pharisees who had believed. From within its own ranks (they were members of the church) a controversy broke out concerning the exact nature and content of the gospel message. Later the apostle Paul had to deal with a similar controversy in the book of Galatians. Writing regarding those who wanted to deny the gospel of grace, Paul wrote, “Now this matter arose because of the false brothers with false pretenses who slipped in unnoticed to spy out our freedom that we have in Christ Jesus, to make us slaves. But we did not surrender to them even for a moment, so that the truth of the gospel would remain with you” (Gal. 2:4-5).

So, the apostle warned of those who offer a gospel of works for salvation rather than grace. We should remember, as Paul teaches us in Romans 4 and 11. If it is by grace, it is no longer by works and if by works, it is no longer by grace (see Rom. 4:3-4; 11:6). So in reality, any time someone offers a gospel of works, it is not the gospel—a message of good news. Instead it is bad news, it is false, and a terrible distortion.

1:6 I am astonished that you are so quickly deserting the one who called you by the grace of Christ and following a different gospel— 1:7 not that there is another gospel; but there are some who are disturbing you and wanting to distort the gospel of Christ. 1:8 But even if we or an angel from heaven should preach a gospel contrary to the one we preached to you, let him be condemned to hell! 1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! 1:10 Am I now trying to gain the approval of people or of God? Or am I trying to please people? If I were still trying to please people, I would not be a slave of Christ (Gal. 1:6-10).

Therefore, if distorted by rejection of the truth that all God does for us in Christ is by grace alone through faith apart from works or by a denial of who Jesus is, then the “gospel” is a “different gospel, which is in fact, no gospel at all (Gal. 1:7).”

Conclusion

In summary, what is the gospel? It is the message of the good news of salvation, the word of truth offered to mankind by grace through faith in the finished work of Christ on the cross. It is a message not only of eternal life, but one that encompasses the total plan of God to redeem people from the ravages of sin, death, Satan, and the curse that now covers the earth.

The world is blinded to the gospel by Satan who wants to keep people from seeing the glorious nature of the gospel of Christ (2 Cor. 4:3-4), but the Christian should never be ashamed of the gospel nor reticent to share it because the gospel is the power of God unto salvation to everyone who believes for the righteousness of God is revealed in the gospel (Rom. 1:16-17).

Furthermore, the gospel does not come simply in words. “For our gospel did not come to you merely in words, but in power and in the Holy Spirit and with full conviction (in much assurance) (1 Thess. 1:5).

Of course, the gospel is a message of words since words are basic to the intelligent communication of God’s truth. As a message, the gospel is a witness to the historical work of God in the person and work of Christ for which the right words are crucial. However, this message is not merely a message of words. Words can be very eloquent, persuasive, and entertaining and they may move people emotionally and intellectually, but such can not save them and bring them into the family of God (see 1 Cor. 2:1ff). Thus, the apostle added, the gospel came “also in power.”

In contrast to mere words, the gospel came “with power.” Some would like to relate this to miraculous works as authenticating signs, but normally, the plural, “powers,” would be used if that were meant (see Matt. 13:54; 14:2; 1 Cor. 12:10; Gal. 3:5; Heb. 2:4; 6:5). Others would relate it to the inward power in the messengers as a result of the filling of the Spirit, but this important characteristic is brought out by the next prepositional phrase mentioned in 1 Thessalonians 1:5, “with” or “by the Spirit.” Rather, could it not refer simply to the inherent power of the gospel as the “Word of God which is alive and powerful” (Heb. 4:12)? It is not just a message of words, but a message which is living, active, powerful and able to bring people into a saving relationship with the living God for one simple reason: It is God’s Word and it is truth. It is the true revelation of God’s activity in Jesus Christ. See also the apostle’s comment in 1 Thessalonians 2:13.

But Paul quickly adds, “and in the Holy Spirit.” This takes us to the second of the positive elements that gave these missionaries their boldness in presenting the gospel. Paul and his associates knew they were indwelt by the Spirit as their helper or enabler for ministry (John 14:16, 26; 15:26; 16:7f; Acts 1:8). The Spirit of God, as the third person of the Trinity, is called “the Spirit of Truth” because of His role in taking the truth of the Word and revealing it to men (see John 14:17; 15;26; 16:8-13; 1 John 4:6; Acts 1:8; 1 Cor. 2:6-16). Because of the blindness and hardness of men’s heart, they are powerless to even desire, much less grasp the life-giving truth of the gospel (cf. Rom. 3:11), but by the powerful pre-salvation ministry of the Spirit who led the missionaries (see Acts 16:6-10), who prepares hearts (Acts 16:14), and who convicts and draws men to God (Rom. 2:4; John 12:32; 16:8f), some will listen, grasp, and believe the gospel and experience its saving power (see also 2 Thess. 2:13).

Thus, the apostle added a third positive element concerning the gospel which they brought to the Thessalonians—“and with full conviction.” This point us to the faith and confidence of the missionaries. It was not in their looks, in their beaming personalities, in their eloquence or oratorical skill, nor in their methodology that they trusted. They preached the gospel with conviction resting in the fact they were preaching the powerful, life-giving truth of God fortified by the powerful ministry of the Spirit of God who worked both in the missionaries and in their hearers.

May we realize with Paul that the gospel is a sacred trust (1 Tim. 1:11). Thus, may we with the apostle be under divine compulsion to proclaim it (1 Cor. 9:16), and seek the prayer of others that we may carry out the task of sharing the gospel with boldness (Eph. 6:19). This will often involve us in opposition (1 Thess. 2:2) and affliction (2 Tim. 1:8), but the gospel of salvation is “the word of truth” (Eph. 1:13).

1 Colin Brown, general editor, The New International Dictionary of New Testament Theology, (Zondervan, Grand Rapids, 1976), Volume 2, 107.

2 Colin Brown, 107.

3 Charles F. Pfeiffer, Wycliffe Bible Encyclopedia, (Chicago, IL: Moody Press, 1975), electronic media.

4 Unless otherwise note, all quotations are from the NET Bible www.bible.org.

5 Charles F. Pfeiffer, electronic media.

6 John Hart, "The Use and Abuse of Romans 10:9-10," Journal of Grace Evangelical Society, ed. Robert N. Wilkin, Vol. 12, no. 23, Autumn (1999) : 17.

7 Hart, 17.Related Topics: Evangelism, Soteriology (Salvation)

J. Hampton Keathley, III

J. Hampton Keathley III, Th.M. was a 1966 graduate of Dallas Theological Seminary and a former pastor of 28 years. In August of 2001 he was diagnosed with lung cancer and on August 29th, 2002 he went home to be with the Lord.

Hampton wrote many articles for the Biblical Studies Foundation and on... More

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gospelnoun uk

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gospel noun

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[ C ] any of the four books of the Bible that contain details of the life of Jesus Christ

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1Etymology

2Canonical gospels: Matthew, Mark, Luke and John

Toggle Canonical gospels: Matthew, Mark, Luke and John subsection

2.1Contents

2.2Composition

2.3Genre and historical reliability

2.4Textual history and canonisation

3Non-canonical (apocryphal) gospels

4See also

5Notes

6References

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6.1Citations

6.2Bibliography

7External links

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Gospel

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From Wikipedia, the free encyclopedia

Books on the life and teachings of Jesus

This article is about the written accounts of the life of Jesus. For the Christian message, the "good news", see The gospel. For other uses, see Gospel (disambiguation).

Part of a series onBooks of theNew TestamentPapyrus 46, one of the oldest New Testament papyri, showing 2 Cor 11:33–12:9

Gospels and Acts

Four Evangelists

MatthewMarkLukeJohn

Lukan Acts

Acts of the Apostles

Epistles and Apocalypse

Pauline epistles

Romans

1 Corinthians2 Corinthians

GalatiansEphesians

PhilippiansColossians

1 Thessalonians2 Thessalonians

1 Timothy2 Timothy

TitusPhilemon

Hebrews

Catholic epistles

James

1 Peter2 Peter

1 John2 John3 John

Jude

Apocalypse

Book of Revelation

Authorship

Luke-ActsJohannine works

Pauline epistlesHebrews

Petrine epistles

Related topics

New Testament canon

New Testament manuscripts

Synoptic Gospels

Johannine literature (epistles)

Pastoral epistles

Bible portal Christianity portalvte

Fragment of a flyleaf with the title of the Gospel of Matthew, ευαγγελιον κ̣ατ̣α μαθ᾽θαιον (Euangelion kata Maththaion). From Papyrus 4 (c. AD 200), it is the earliest manuscript title for Matthew and one of the earliest manuscript titles for any gospel.

Gospel (Greek: εὐαγγέλιον; Latin: evangelium) originally meant the Christian message ("the gospel"), but in the 2nd century it came to be used also for the books in which the message was reported.[1] In this sense a gospel can be defined as a loose-knit, episodic narrative of the words and deeds of Jesus, culminating in his trial and death and concluding with various reports of his post-resurrection appearances.[2] Modern biblical scholars are cautious of relying on the gospels uncritically, but nevertheless, they provide a good idea of the public career of Jesus, and critical study can attempt to distinguish the original ideas of Jesus from those of the later Christian authors.[3][4]

The canonical gospels are the four which appear in the New Testament of the Bible. They were probably written between AD 66 and 110.[5][6][7] All four were anonymous (with the modern names of the "Four Evangelists" added in the 2nd century), almost certainly none were by eyewitnesses, and all are the end-products of long oral and written transmission.[8] According to the majority of scholars, Mark was the first to be written, using a variety of sources,[9][10] followed by Matthew and Luke, which both independently used Mark for their narrative of Jesus's career, supplementing it with a collection of sayings called "the Q source", and additional material unique to each.[11] There is near-consensus that John had its origins as the hypothetical Signs Gospel thought to have been circulated within a Johannine community.[12]

Many non-canonical gospels were also written, all later than the four canonical gospels, and like them advocating the particular theological views of their various authors.[13][14] Important examples include the gospels of Thomas, Peter, Judas, and Mary; infancy gospels such as that of James (the first to introduce the perpetual virginity of Mary); and gospel harmonies such as the Diatessaron.

Etymology[edit]

Gospel is the Old English translation of the Hellenistic Greek term εὐαγγέλιον, meaning "good news";[15] this may be seen from analysis of ευαγγέλιον (εὖ "good" + ἄγγελος "messenger" + -ιον diminutive suffix). The Greek term was Latinized as evangelium in the Vulgate, and translated into Latin as bona annuntiatio. In Old English, it was translated as gōdspel (gōd "good" + spel "news"). The Old English term was retained as gospel in Middle English Bible translations and hence remains in use also in Modern English.

Canonical gospels: Matthew, Mark, Luke and John[edit]

Main articles: Gospel of Matthew, Gospel of Mark, Gospel of Luke, and Gospel of John

Contents[edit]

The first page of the Gospel of Mark in Armenian, by Sargis Pitsak, 14th century

The four canonical gospels share the same basic outline of the life of Jesus: he begins his public ministry in conjunction with that of John the Baptist, calls disciples, teaches and heals and confronts the Pharisees, dies on the cross and is raised from the dead.[16] Each has its own distinctive understanding of him and his divine role[14][17] and scholars recognize that the differences of detail between the gospels are irreconcilable, and any attempt to harmonize them would only disrupt their distinct theological messages.[18]

Matthew, Mark and Luke are termed the synoptic gospels because they present very similar accounts of the life of Jesus.[19] Mark begins with the baptism of the adult Jesus and the heavenly declaration that he is the son of God; he gathers followers and begins his ministry, and tells his disciples that he must die in Jerusalem but that he will rise; in Jerusalem, he is at first acclaimed but then rejected, betrayed, and crucified, and when the women who have followed him come to his tomb they find it empty.[20] Mark never calls Jesus "God" or claims that he existed prior to his earthly life, apparently believes that he had a normal human parentage and birth, and makes no attempt to trace his ancestry back to King David or Adam;[21][22] it originally ended at Mark 16:8 and had no post-resurrection appearances, although Mark 16:7, in which the young man discovered in the tomb instructs the women to tell "the disciples and Peter" that Jesus will see them again in Galilee, hints that the author knew of the tradition.[23]

The authors of Matthew and Luke added infancy and resurrection narratives to the story they found in Mark, although the two differ markedly.[24] Each also makes subtle theological changes to Mark: the Markan miracle stories, for example, confirm Jesus' status as an emissary of God (which was Mark's understanding of the Messiah), but in Matthew they demonstrate his divinity,[25] and the "young man" who appears at Jesus' tomb in Mark becomes a radiant angel in Matthew.[26][27] Luke, while following Mark's plot more faithfully than Matthew, has expanded on the source, corrected Mark's grammar and syntax, and eliminated some passages entirely, notably most of chapters 6 and 7.[28]

John, the most overtly theological, is the first to make Christological judgements outside the context of the narrative of Jesus's life.[14] He presents a significantly different picture of Jesus's career,[19] omitting any mention of his ancestry, birth and childhood, his baptism, temptation and transfiguration;[19] his chronology and arrangement of incidents is also distinctly different, clearly describing the passage of three years in Jesus's ministry in contrast to the single year of the synoptics, placing the cleansing of the Temple at the beginning rather than at the end, and the Last Supper on the day before Passover instead of being a Passover meal.[29] The Gospel of John is the only gospel to call Jesus God, and in contrast to Mark, where Jesus hides his identity as messiah, in John he openly proclaims it.[30]

Composition[edit]

The Synoptic sources: the Gospel of Mark (the triple tradition), Q (the double tradition), and material unique to Matthew (the M source), Luke (the L source), and Mark[31]

Like the rest of the New Testament, the four gospels were written in Greek.[32] The Gospel of Mark probably dates from c. AD 66–70,[5] Matthew and Luke around AD 85–90,[6] and John AD 90–110.[7] Despite the traditional ascriptions, all four are anonymous and most scholars agree that none were written by eyewitnesses.[8] A few conservative scholars defend the traditional ascriptions or attributions, but for a variety of reasons the majority of scholars have abandoned this view or hold it only tenuously.[33]

In the immediate aftermath of Jesus' death his followers expected him to return at any moment, certainly within their own lifetimes, and in consequence there was little motivation to write anything down for future generations, but as eyewitnesses began to die, and as the missionary needs of the church grew, there was an increasing demand and need for written versions of the founder's life and teachings.[34] The stages of this process can be summarised as follows:[35]

Oral traditions – stories and sayings passed on largely as separate self-contained units, not in any order;

Written collections of miracle stories, parables, sayings, etc., with oral tradition continuing alongside these;

Written proto-gospels preceding and serving as sources for the gospels – the dedicatory preface of Luke, for example, testifies to the existence of previous accounts of the life of Jesus.[36]

Gospels formed by combining proto-gospels, written collections and still-current oral tradition.

Mark is generally agreed to be the first gospel;[9] it uses a variety of sources, including conflict stories (Mark 2:1–3:6), apocalyptic discourse (4:1–35), and collections of sayings, although not the sayings gospel known as the Gospel of Thomas and probably not the hypothesized Q source used by Matthew and Luke.[10] The authors of Matthew and Luke, acting independently, used Mark for their narrative of Jesus's career, supplementing it with the hypothesized collection of sayings called the Q source and additional material unique to each called the M source (Matthew) and the L source (Luke).[11][note 1] Mark, Matthew and Luke are called the synoptic gospels because of the close similarities between them in terms of content, arrangement, and language.[37] The authors and editors of John may have known the synoptics, but did not use them in the way that Matthew and Luke used Mark.[38] There is a near-consensus that this gospel had its origins as a "signs" source (or gospel) that circulated within the Johannine community (which produced John and the three epistles associated with the name) and later expanded with a Passion narrative as well as a series of discourses.[12][note 2]

All four also use the Jewish scriptures, by quoting or referencing passages, interpreting texts, or alluding to or echoing biblical themes.[40] Such use can be extensive: Mark's description of the Parousia (second coming) is made up almost entirely of quotations from scripture.[41] Matthew is full of quotations and allusions,[42] and although John uses scripture in a far less explicit manner, its influence is still pervasive.[43] Their source was the Greek version of the scriptures, called the Septuagint; they do not seem familiar with the original Hebrew.[44]

Genre and historical reliability[edit]

Main articles: Historical reliability of the Gospels and Quest for the historical Jesus

The consensus among modern scholars is that the gospels are a subset of the ancient genre of bios, or ancient biography.[45] Ancient biographies were concerned with providing examples for readers to emulate while preserving and promoting the subject's reputation and memory; the gospels were never simply biographical, they were propaganda and kerygma (preaching).[46] As such, they present the Christian message of the second half of the first century AD,[47] and as Luke's attempt to link the birth of Jesus to the census of Quirinius demonstrates, there is no guarantee that the gospels are historically accurate.[48]

The majority view among critical scholars is that the authors of Matthew and Luke have based their narratives on Mark's gospel, editing him to suit their own ends, and the contradictions and discrepancies between these three and John make it impossible to accept both traditions as equally reliable with regard to the historical Jesus.[49] In addition, the gospels we read today have been edited and corrupted over time, leading Origen to complain in the 3rd century that "the differences among manuscripts have become great, ... [because copyists] either neglect to check over what they have transcribed, or, in the process of checking, they make additions or deletions as they please".[50] Most of these are insignificant, but many are significant,[51] an example being Matthew 1:18, altered to imply the pre-existence of Jesus.[52] For these reasons modern scholars are cautious of relying on the gospels uncritically, but nevertheless, they do provide a good idea of the public career of Jesus, and critical study can attempt to distinguish the original ideas of Jesus from those of the later authors.[3][4]

Scholars usually agree that John is not without historical value: certain of its sayings are as old or older than their synoptic counterparts, and its representation of the topography around Jerusalem is often superior to that of the synoptics. Its testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and its presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are possibly more historically plausible than their synoptic parallels.[53] Nevertheless, it is highly unlikely that the author had direct knowledge of events, or that his mentions of the Beloved Disciple as his source should be taken as a guarantee of his reliability.[54]

Textual history and canonisation[edit]

Main article: Development of the New Testament canon

The oldest gospel text known is 52, a fragment of John dating from the first half of the 2nd century.[55] The creation of a Christian canon was probably a response to the career of the heretic Marcion (c. 85–160), who established a canon of his own with just one gospel, the Gospel of Marcion, similar to the Gospel of Luke.[56] The Muratorian canon, the earliest surviving list of books considered (by its own author at least) to form Christian scripture, included Matthew, Mark, Luke and John. Irenaeus of Lyons went further, stating that there must be four gospels and only four because there were four corners of the Earth and thus the Church should have four pillars.[1][57] He referred to the four collectively as the "fourfold gospel" (euangelion tetramorphon).[58]

Non-canonical (apocryphal) gospels[edit]

Main article: New Testament apocrypha

The Gospel of Thomas

The many apocryphal gospels arose from the 1st century onward, frequently under assumed names to enhance their credibility and authority, and often from within branches of Christianity that were eventually branded heretical.[59] They can be broadly organised into the following categories:[60]

Infancy gospels: arose in the 2nd century, including the Gospel of James, also called the Protoevangelium, which was the first to introduce the concept of the Perpetual Virginity of Mary, and the Infancy Gospel of Thomas (not to be confused with the unrelated Coptic Gospel of Thomas), both of which related many miraculous incidents from the life of Mary and the childhood of Jesus that are not included in the canonical gospels.

Ministry gospels

Sayings gospels and agrapha

Passion, resurrection and post-resurrection gospels

Gospel harmonies: in which the four canonical gospels are combined into a single narrative, either to present a consistent text or to produce a more accessible account of Jesus' life.

The apocryphal gospels can also be seen in terms of the communities which produced them:

The Jewish-Christian gospels are the products of Christians of Jewish origin who had not given up their Jewish identity: they regarded Jesus as the messiah of the Jewish scripture but did not agree that he was God, an idea which, although central to Christianity as it eventually developed, is contrary to Jewish beliefs.

Gnostic gospels uphold the idea that the universe is the product of a hierarchy of gods, of whom the Jewish god is a rather low-ranking member. Gnosticism holds that Jesus was entirely "spirit", and that his earthly life and death were therefore only an appearance, not a reality. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.[61]

The major apocryphal gospels (after Bart Ehrman, "Lost Christianities" – comments on content are by Ehrman unless otherwise noted) [62]

Title

Probable date

Content

Epistle of the Apostles

Mid 2nd c.

Anti-gnostic dialogue between Jesus and the disciples after the resurrection, emphasising the reality of the flesh and of Jesus' fleshly resurrection

Gospel According to the Hebrews

Early 2nd c.

Events in the life of Jesus; Jewish-Christian, with possible gnostic overtones

Gospel of the Ebionites

Early 2nd c.

Jewish-Christian, embodying anti-sacrificial concerns

Gospel of the Egyptians

Early 2nd c.

"Salome" figures prominently; Jewish-Christian stressing asceticism

Gospel of Mary

2nd c.

Dialogue of Mary Magdalene with the apostles, and her vision of Jesus' secret teachings.

It was originally written in Greek and is often interpreted as a Gnostic text. It is typically not considered a gospel by scholars since it does not focus on the life of Jesus.[63]

Gospel of the Nazareans

Early 2nd c.

Aramaic version of Matthew, possibly lacking the first two chapters; Jewish-Christian

Gospel of Nicodemus

5th c.

Jesus' trial, crucifixion and descent into Hell

Gospel of Peter

Early 2nd c.

Fragmentary narrative of Jesus' trial, death and emergence from the tomb. It seems to be hostile toward Jews and includes docetic elements.[64] It is a narrative gospel and is notable for asserting that Herod, not Pontius Pilate, ordered the crucifixion of Jesus. It had been lost but was rediscovered in the 19th century.[64]

Gospel of Philip

3rd c.

Mystical reflections of the disciple Philip

Gospel of the Saviour

Late 2nd c.

Fragmentary account of Jesus' last hours

Coptic Gospel of Thomas

Early 2nd c.

The Oxford Dictionary of the Christian Church says that the original may date from c. 150.[65] Some scholars believe that it may represent a tradition independent from the canonical gospels, but that developed over a long time and was influenced by Matthew and Luke;[65] other scholars believe it is a later text, dependent from the canonical gospels.[66][67] While it can be understood in Gnostic terms, it lacks the characteristic features of Gnostic doctrine.[65] It includes two unique parables, the parable of the empty jar and the parable of the assassin.[68] It had been lost but was discovered, in a Coptic version dating from c. 350, at Nag Hammadi in 1945–46, and three papyri, dated to c. 200, which contain fragments of a Greek text similar to but not identical with that in the Coptic language, have also been found.[65]

Infancy Gospel of Thomas

Early 2nd c.

Miraculous deeds of Jesus between the ages of five and twelve

Gospel of Truth

Mid 2nd c.

Joys of Salvation

Papyrus Egerton 2

Early 2nd c.

Fragmentary, four episodes from the life of Jesus

Diatessaron

Late 2nd c.

Gospel harmony (and the first such gospel harmony) composed by Tatian; may have been intended to replace the separate gospels as an authoritative text. It was accepted for liturgical purposes for as much as two centuries in Syria, but was eventually suppressed.[69][70]

Protoevangelium of James

Mid 2nd c.

Birth and early life of Mary, and birth of Jesus

Gospel of Marcion

Mid 2nd c.

Marcion of Sinope, c. 150, had a much shorter version of the gospel of Luke, differing substantially from what has now become the standard text of the gospel and far less oriented towards the Jewish scriptures. Marcion's critics said that he had edited out the portions of Luke he did not like, though Marcion argued that his was the more genuinely original text. He is said to have rejected all other gospels, including those of Matthew, Mark and especially John, which he alleged had been forged by Irenaeus.

Secret Gospel of Mark

Uncertain

Allegedly a longer version of Mark written for an elect audience

Gospel of Judas

Late 2nd c.

Purports to tell the story of the gospel from the perspective of Judas, the disciple who is usually said to have betrayed Jesus. It paints an unusual picture of the relationship between Jesus and Judas, in that it appears to interpret Judas's act not as betrayal, but rather as an act of obedience to the instructions of Jesus. The text was recovered from a cave in Egypt by a thief and thereafter sold on the black market until it was finally discovered by a collector who, with the help of academics from Yale and Princeton, was able to verify its authenticity. The document itself does not claim to have been authored by Judas (it is, rather, a gospel about Judas), and is known to date to at least 180 AD.[71]

Gospel of Barnabas

14th–16th c.

Contradicts the ministry of Jesus in canonical New Testament and strongly denies Pauline doctrine, but has clear parallels with Islam, mentioning Muhammad as Messenger of God. Jesus identifies himself as a prophet, not the son of God.[72]

See also[edit]

Christianity portal

Agrapha

Apocalyptic literature

The Aquarian Gospel of Jesus the Christ

Authorship of the Bible

Bodmer Papyri

Dating the Bible

Fifth gospel (genre)

The gospel

Gospel (liturgy)

Gospel harmony

Gospel in Islam

Gospel of Marcion

Jesusism

Jewish-Christian gospels

Notes[edit]

^ The priority of Mark is accepted by most scholars, but there are important dissenting opinions: see the article Synoptic problem.

^ The debate over the composition of John is too complex to be treated adequately in a single paragraph; for a more nuanced view see Aune (1987), "Gospel of John".[39]

References[edit]

Citations[edit]

^ a b Cross & Livingstone 2005, p. 697.

^ Alexander 2006, p. 16.

^ a b Reddish 2011, pp. 21–22.

^ a b Sanders 1995, pp. 4–5.

^ a b Perkins 1998, p. 241.

^ a b Reddish 2011, pp. 108, 144.

^ a b Lincoln 2005, p. 18.

^ a b Reddish 2011, pp. 13, 42.

^ a b Goodacre 2001, p. 56.

^ a b Boring 2006, pp. 13–14.

^ a b Levine 2009, p. 6.

^ a b Burge 2014, p. 309.

^ Petersen 2010, p. 51.

^ a b c Culpepper 1999, p. 66.

^ Woodhead 2004, p. 4.

^ Thompson 2006, p. 183.

^ Ehrman, Bart (April 13, 2014). "Jesus as God in the Synoptics (For members)". Ehrman Blog. Archived from the original on 2015-03-11.

^ Scholz 2009, p. 192.

^ a b c Burkett 2002, p. 217.

^ Boring 2006, pp. 1–3.

^ Burkett 2002, p. 158.

^ Parker 1997, p. 125.

^ Telford 1999, p. 148-149.

^ Eve 2021, p. 29.

^ Aune 1987, p. 59.

^ Beaton 2005, pp. 117, 123.

^ Morris 1986, p. 114.

^ Johnson 2010a, p. 48.

^ Anderson 2011, p. 52.

^ Burkett 2002, p. 214.

^ Honoré 1986, pp. 95–147.

^ Porter 2006, p. 185.

^ Lindars, Edwards & Court 2000, p. 41.

^ Reddish 2011, p. 17.

^ Burkett 2002, pp. 124–125.

^ Martens 2004, p. 100.

^ Goodacre 2001, p. 1.

^ Perkins 2012, p. [page needed].

^ Aune 1987, pp. 243–245.

^ Allen 2013, pp. 43–44.

^ Edwards 2002, p. 403.

^ Beaton 2005, p. 122.

^ Lieu 2005, p. 175.

^ Allen 2013, p. 45.

^ Lincoln 2004, p. 133.

^ Dunn 2005, p. 174.

^ Keith & Le Donne 2012, p. [page needed].

^ Reddish 2011, p. 22.

^ Tuckett 2000, p. 523.

^ Ehrman 2005a, pp. 7, 52.

^ Ehrman 2005a, p. 69.

^ Ehrman 1996, pp. 75–76.

^ Theissen & Merz 1998, pp. 36–37.

^ Lincoln 2005, p. 26.

^ Fant & Reddish 2008, p. 415.

^ Ehrman 2005a, p. 34: "Marcion included a Gospel in his canon, a form of what is now the Gospel of Luke"

^ Ehrman 2005a, p. 35.

^ Watson 2016, p. 15.

^ Aune 2003, pp. 199–200.

^ Ehrman & Plese 2011, p. passim.

^ Pagels 1989, p. xx.

^ Ehrman 2005b, pp. xi–xii.

^ Bernhard 2006, p. 2.

^ a b Cross & Livingstone 2005, "Gospel of St. Peter".

^ a b c d Cross & Livingstone 2005, "Gospel of Thomas".

^ Casey 2010, p. [page needed].

^ Meier 1991, p. [page needed].

^ Funk, Hoover & Jesus Seminar 1993, "The Gospel of Thomas".

^ Metzger 2003, p. 117.

^ Gamble 1985, pp. 30–35.

^ Ehrman 2006, p. passim.

^ Wiegers 1995.

Bibliography[edit]

Achtemeier, Paul J. (1985). HarperCollins Bible Dictionary. San Francisco: HarperCollins. ISBN 9780060600372.

Alexander, Loveday (2006). "What is a Gospel?". In Barton, Stephen C. (ed.). The Cambridge Companion to the Gospels. Cambridge University Press. ISBN 9780521807661.

Allen, O. Wesley (2013). Reading the Synoptic Gospels. Chalice Press. ISBN 978-0827232273.

Anderson, Paul N. (2011). The Riddles of the Fourth Gospel: An Introduction to John. Fortress Press. ISBN 978-1451415551.

Aune, David E. (1987). The New Testament in its literary environment. Westminster John Knox Press. ISBN 978-0-664-25018-8.

Aune, David E. (2003). The Westminster Dictionary of New Testament and Early Christian Literature and Rhetoric. Westminster John Knox Press. ISBN 978-0-664-25018-8.

Bauckham, Richard (2008). Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. Eerdmans. ISBN 978-0802863904.

Beaton, Richard C. (2005). "How Matthew Writes". In Bockmuehl, Markus; Hagner, Donald A. (eds.). The Written Gospel. Oxford University Press. ISBN 978-0-521-83285-4.

Bernhard, Andrew E. (2006). Other Early Christian Gospels: A Critical Edition of the Surviving Greek Manuscripts. Library of New Testament Studies. Vol. 315. London; New York: T & T Clark. ISBN 0-567-04204-9.

Boring, M. Eugene (2006). Mark: A Commentary. Presbyterian Publishing Corp. ISBN 978-0-664-22107-2.

Brown, Raymond E. (1966). The Gospel according to John (I–XII): Introduction, Translation, and Notes, vol. 29, Anchor Yale Bible. Yale University Press. ISBN 9780385015172.

Burge, Gary M. (2014). "Gospel of John". In Evans, Craig A. (ed.). Routledge Encyclopedia of the Historical Jesus. Routledge. ISBN 978-1317722243.

Burkett, Delbert (2002). An introduction to the New Testament and the origins of Christianity. Cambridge University Press. ISBN 978-0-521-00720-7.

Burridge, R.A. (2006). "Gospels". In Rogerson, J.W.; Lieu, Judith M. (eds.). The Oxford Handbook of Biblical Studies. Oxford University Press. ISBN 978-0199254255.

Casey, Maurice (2010). Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching. T&T Clark. ISBN 978-0-567-64517-3.

Charlesworth, James H. (2008). The Historical Jesus: An Essential Guide. Abingdon Press. ISBN 978-0687021673.

Cross, Frank Leslie; Livingstone, Elizabeth A. (2005). The Oxford Dictionary of the Christian Church. Oxford University Press. ISBN 978-0192802903.

Culpepper, R. Alan (1999). "The Christology of the Johannine Writings". In Kingsbury, Jack Dean; Powell, Mark Allan Powell; Bauer, David R. (eds.). Who Do You Say that I Am?: Essays on Christology. Westminster John Knox Press. ISBN 9780664257521.

Donahue, John (2005). The Gospel of Mark. Liturgical Press. ISBN 978-0814659656.

Duling, Dennis C. (2010). "The Gospel of Matthew". In Aune, David E. (ed.). The Blackwell Companion to the New Testament. Wiley-Blackwell. ISBN 978-1444318944.

Dunn, James D.G. (2005). "The Tradition". In Dunn, James D.G.; McKnight, Scot (eds.). The Historical Jesus in Recent Research. Eisenbrauns. ISBN 978-1575061009.

Edwards, James R. (2015). The Gospel according to Luke. Wm. B. Eerdmans Publishing. ISBN 978-0802837356.

Edwards, James R. (2002). The Gospel according to Mark. Wm. B. Eerdmans Publishing. ISBN 978-0851117782.

Ehrman, Bart; Plese, Zlatko (2011). The Apocryphal Gospels: Texts and Translations. Oxford University Press. ISBN 9780199831289.

Ehrman, Bart (2006). The Lost Gospel of Judas Iscariot. Oxford University Press. ISBN 9780199831289.

Ehrman, Bart D. (2005a). Misquoting Jesus. Harper Collins.

Ehrman, Bart D. (2005b). Lost Christianities. Oxford University Press. ISBN 978-0195182491.

Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. ISBN 978-0199839438.

Ehrman, Bart D. (1996). The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament. Oxford University Press. ISBN 978-0-19-976357-3.

Eve, Eric (2021). Solving the Synoptic Puzzle: Introducing the Case for the Farrer Hypothesis. Wipf and Stock. ISBN 9781725283886.

Fant, Clyde E.; Reddish, Mitchell E. (2008). Lost Treasures of the Bible. Eerdmans. ISBN 9780802828811.

Funk, Robert W.; Hoover, Roy W.; Jesus Seminar (1993). "The Gospel of Thomas". The five gospels. HarperSanFrancisco. pp. 471–532.

Gabel, John; et al. (1996). The Bible as Literature. Oxford University Press. ISBN 978-0-19-509285-1.

Gamble, Harry (1985). The New Testament Canon: Its Making and Meaning. Fortress Press. ISBN 978-0-8006-0470-7.

Gerhardsson, Birger (1998). Memory and Manuscript: Oral Tradition and Written Transmission in Rabbinic Judaism and Early Christianity. Eerdmans. ISBN 9780802843661.

Goodacre, Mark (2001). The Synoptic Problem: A Way Through the Maze. A&C Black. ISBN 978-0567080561.

Harrington, Daniel J. (1991). The Gospel of Matthew. Liturgical Press. ISBN 978-0814658031.

Hatina, Thomas R. (2014). "Gospel of Mark". In Evans, Craig A. (ed.). Routledge Encyclopedia of the Historical Jesus. Routledge. ISBN 978-1317722243.

Hengel, Martin (2003). Studies in the Gospel of Mark. Fortress Press. ISBN 978-1592441884.

Honoré, A.M. (1986). "A statistical study of the synoptic problem". Novum Testamentum. 10 (2/3): 95–147. doi:10.2307/1560364. JSTOR 1560364.

Hurtado, Larry W. (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Wm. B. Eerdmans Publishing. ISBN 978-0802831675.

Johnson, Luke Timothy (2010a). The Writings of the New Testament – An Interpretation (3rd ed.). Fortress Press. ISBN 978-1451413281.

Johnson, Luke Timothy (2010b). The New Testament: A Very Short Introduction. Oxford University Press. ISBN 978-0199745999.

Keith, Chris; Le Donne, Anthony, eds. (2012). Jesus, Criteria, and the Demise of Authenticity. T&T Clark. ISBN 9780567691200.

Levine, Amy-Jill (2009). "Introduction". In Levine, Amy-Jill; Allison, Dale C. Jr.; Crossan, John Dominic (eds.). The Historical Jesus in Context. Princeton University Press. ISBN 978-1400827374.

Lieu, Judith (2005). "How John Writes". In Bockmuehl, Markus; Hagner, Donald A. (eds.). The Written Gospel. Oxford University Press. ISBN 978-0-521-83285-4.

Lincoln, Andrew (2004). "Reading John". In Porter, Stanley E. (ed.). Reading the Gospels Today. Eerdmans. ISBN 978-0802805171.

Lincoln, Andrew (2005). Gospel According to St John. Bloomsbury Publishing. ISBN 978-1441188229.

Lindars, Barnabas; Edwards, Ruth; Court, John M. (2000). The Johannine Literature. A&C Black. ISBN 978-1-84127-081-4.

Martens, Allan (2004). "Salvation Today: Reading Luke's Message for a Gentile Audience". In Porter, Stanley E. (ed.). Reading the Gospels Today. Eerdmans. ISBN 978-0802805171.

Mckenzie, John L. (1995). The Dictionary of the Bible. Simon and Schuster. ISBN 978-0684819136.

McMahon, Christopher (2008). "Introduction to the Gospels and Acts of the Apostles". In Ruff, Jerry (ed.). Understanding the Bible: A Guide to Reading the Scriptures. Cambridge University Press. ISBN 978-0884898528.

McNichol, Allan J. (2000). "Gospel, Good News". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 978-9053565032.

Meier, John P. (1991). A Marginal Jew. Volume 1: The roots of the problem and the person. Doubleday. ISBN 978-0-385-26425-9.

Metzger, Bruce (2003). The New Testament: Its Background, Growth, and Content. Abingdon. ISBN 978-068-705-2639.

Morris, Leon (1986). New Testament Theology. Zondervan. ISBN 978-0-310-45571-4.

Nolland, John (2005). The Gospel of Matthew: A Commentary on the Greek Text. Eerdmans.

O'Day, Gail R. (1998). "John". In Newsom, Carol Ann; Ringe, Sharon H. (eds.). Women's Bible Commentary. Westminster John Knox. ISBN 978-0281072606.

Pagels, Elaine (1989). The Gnostic Gospels (PDF). Random House.

Parker, D.C. (1997). The Living Text of the Gospels. Cambridge University Press. ISBN 978-0521599511.

Perkins, Pheme (1998). "The Synoptic Gospels and the Acts of the Apostles: Telling the Christian Story". In Barton, John (ed.). The Cambridge companion to biblical interpretation. Westminster John Knox Press. ISBN 978-0-521-48593-7.

Perkins, Pheme (2009). Introduction to the Synoptic Gospels. Eerdmans. ISBN 978-0802865533.

Perkins, Pheme (2012). Reading the New Testament: An Introduction. Paulist Press. ISBN 978-0809147861.

Petersen, William L. (2010). "The Diatessaron and the Fourfold Gospel". In Horton, Charles (ed.). The Earliest Gospels. Bloomsbury. ISBN 9780567000972.

Porter, Stanley E. (2006). "Language and Translation of the New Testament". In Rogerson, J.W.; Lieu, Judith M. (eds.). The Oxford Handbook of Biblical Studies. Oxford University Press. ISBN 978-0199254255.

Porter, Stanley E.; Fay, Ron C. (2018), The Gospel of John in Modern Interpretation, Kregel Academic

Powell, Mark Allan (1998). Jesus as a Figure in History: How Modern Historians View the Man from Galilee. Eerdmans. ISBN 978-0-664-25703-3.

Reddish, Mitchell (2011). An Introduction to The Gospels. Abingdon Press. ISBN 978-1426750083.

Riesner, Rainer (1988). Jesus als Lehrer: Eine Untersuchung zum Ursprung der Evangelien-Überlieferung. J. C. B. Mohr. ISBN 9783161451959.

Sanders, E.P. (1995). The Historical Figure of Jesus. Penguin. ISBN 9780141928227.

Vielhauer, Philipp; Strecker, Georg (2005). "Jewish-Christian Gospels". In Schneemelcher, Wilhelm (ed.). New Testament Apocrypha. Vol. 1. Westminster John Knox Press. ISBN 9780664227210.

Senior, Donald (1996). What are they saying about Matthew?. Paulist Press. ISBN 978-0-8091-3624-7.

Scholz, Daniel J. (2009). Jesus in the Gospels and Acts: Introducing the New Testament. Saint Mary's Press. ISBN 9780884899556.

Telford, W.R. (1999). The Theology of the Gospel of Mark. Cambridge University Press. ISBN 978-0521439770.

Theissen, Gerd; Merz, Annette (1998) [1996]. The Historical Jesus: A Comprehensive Guide. Fortress Press. ISBN 978-1-4514-0863-8.

Thompson, Marianne (2006). "Gospel of John". In Barton, Stephen C. (ed.). The Cambridge Companion to the Gospels. Cambridge University Press. ISBN 9780521807661.

Tuckett, Christopher (2000). "Gospel, Gospels". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 978-9053565032.

Watson, Francis (2016). The Fourfold Gospel: A Theological Reading of the New Testament Portraits of Jesus. Baker Academic. ISBN 9780801095450.

Wiegers, G. (1995). "Muhammad as the Messiah: A comparison of the polemical works of Juan Alonso with the Gospel of Barnabas". Biblitheca Orientalis: 245–291.

Woodhead, Linda (2004). Christianity: A Very Short Introduction. Oxford University Press. ISBN 978-0199687749.

External links[edit]

Wikisource has the text of the 1905 New International Encyclopedia article "Gospel".

Quotations related to Gospel at Wikiquote

A detailed discussion of the textual variants in the gospels – covering about 1200 variants on 2000 pages (archived 8 June 2008)

Greek New Testament – the Greek text of the New Testament: specifically the Westcott-Hort text from 1881, combined with the NA26/27 variants (archived 19 June 2008).

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What is the Gospel?

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Introduction

The Basic Meaning of the Term

The Wycliffe Bible Encyclopedia summarizes the gospel message this way:

The Gospel in a Nutshell

Modifying Terms

While gospel is often found alone, it is very often modified by various terms that focus on a particular aspect of the gospel.

In the New Testament, the various modifiers bring out some aspect of the gospel that is being stressed in the context and is a part of the good news of what God offers us in Christ.

(2) The gospel of the grace of God (Acts 20:24) emphasizes that salvation in all of its aspects is on the basis of grace rather than on some meritorious system of works.

(3) The gospel of the kingdom (Matt. 4:23; 9:35; 24:14) is the good news that God will establish His kingdom on earth through the two advents of the Lord Jesus Christ.

Popular Notions Limit the Meaning of the Gospel

In a footnote to the above statement, Hart adds the following explanation.

Reception of the Gospel

Why is this element of grace such wonderful news? Because it guarantees justification with God and the reason is that justification is based on the accomplished work and merit of Jesus Christ.

Warnings About ‘Another Gospel’ Which is Not a Gospel

Conclusion

1 Colin Brown, general editor, The New International Dictionary of New Testament Theology, (Zondervan, Grand Rapids, 1976), Volume 2, 107.

2 Colin Brown, 107.

3 Charles F. Pfeiffer, Wycliffe Bible Encyclopedia, (Chicago, IL: Moody Press, 1975), electronic media.

4 Unless otherwise note, all quotations are from the NET Bible www.bible.org.

5 Charles F. Pfeiffer, electronic media.

6 John Hart, "The Use and Abuse of Romans 10:9-10," Journal of Grace Evangelical Society, ed. Robert N. Wilkin, Vol. 12, no. 23, Autumn (1999) : 17.

7 Hart, 17.Related Topics: Evangelism, Soteriology (Salvation)

J. Hampton Keathley, III

Hampton wrote many articles for the Biblical Studies Foundation and on... More

Gospel music - Wikipedia

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1History

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1.118th century

1.2Holiness-Pentecostal era (19th century)

1.3Emergence of Black gospel (1920s–1970s)

1.4Contemporary Black gospel and gospel rap (1970s–present)

2Subgenres

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2.1Black gospel

2.1.1Traditional

2.1.2Urban contemporary

2.1.3British

2.2Southern gospel music

2.3Christian country music

3Comparison to other hymnody

4See also

5References

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5.1Bibliography

6Further reading

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6.1Archival sources

7External links

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7.1Professional organizations

7.2Media outlets

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Gospel music

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From Wikipedia, the free encyclopedia

Genre of music emphasizing Christian lyrics

"Gospel (genre)" redirects here. For the literary genre, see Gospel. For the African-American musical genre, see Black Gospel music.

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed.Find sources: "Gospel music" – news · newspapers · books · scholar · JSTOR (June 2014) (Learn how and when to remove this template message)

Gospel musicStylistic originsChristian hymnsspiritualsCultural originsEarly 17th century, ScotlandDerivative formsCountryrhythm and bluessoulrock and rollSubgenresBlack gospelFusion genresChristian country musicRegional scenesSouthern gospel

Gospel music is a traditional genre of Christian music, and a cornerstone of Christian media. The creation, performance, significance, and even the definition of gospel music varies according to culture and social context. Gospel music is composed and performed for many purposes. Including aesthetic pleasure, religious or ceremonial purposes, and as an entertainment product for the marketplace. Gospel music is characterized by dominant vocals and strong use of harmony with Christian lyrics. Gospel music can be traced to the early 17th century.[1]

Hymns and sacred songs were often performed in a call and response fashion, heavily influenced by ancestral African music. Most of the churches relied on hand-clapping and foot-stomping as rhythmic accompaniment. Most of the singing was done a cappella.[2] The first published use of the term "gospel song" appeared in 1874.

The original gospel songs were written and composed by authors such as George F. Root, Philip Bliss, Charles H. Gabriel, William Howard Doane, and Fanny Crosby.[3] Gospel music publishing houses emerged. The advent of radio in the 1920s greatly increased the audience for gospel music. Following World War II, gospel music moved into major auditoriums, and gospel music concerts became quite elaborate.[4]

Black and Southern gospel music are largely responsible for gospel's continued presence in contemporary Christian music, with soul music by far the best-known popular music variant.[5] The styles emerged from the African-American music and American folk music traditions and have evolved in various ways over the years, continuing to form the basis of Black church worship even today. It has also come to be used in churches of various other cultural traditions (especially within Pentecostalism) and, via the gospel choir phenomenon spearheaded by Thomas Dorsey, has become a form of musical devotion worldwide.[6] Southern used all-male, tenor-lead-baritone-bass quartets. Progressive Southern gospel has grown out of Southern gospel over the past couple of decades. Christian country music, sometimes referred to as country gospel music, is a subgenre of gospel music with a country flair. It peaked in popularity in the mid-1990s. Bluegrass gospel music is rooted in American mountain music. Celtic gospel music infuses gospel music with a Celtic flair, and is quite popular in countries such as Ireland. British black gospel refers to Gospel music of the African diaspora produced in the United Kingdom.

History[edit]

According to Yale University music professor Willie Ruff, the singing of psalms in Scottish Gaelic by Presbyterians of the Scottish Hebrides evolved from "lining out"—where one person sang a solo and others followed—into the call and response of gospel music of the American South.[7] Another theory notes foundations in the works of Isaac Watts and others.[8][unreliable source?]

Moreover, the genre arose during a time when literacy was not a guarantee, utilizing a great deal of repetition (which, unlike more traditional hymns, allowed those who could not read the opportunity to participate).[citation needed]

18th century[edit]

Perhaps the most famous gospel-based hymns were composed in the 1760s and 1770s by English writers John Newton ("Amazing Grace") and Augustus Toplady ("Rock of Ages"), members of the Anglican Church. Starting out as lyrics only, it took decades for standardized tunes to be added to them. Although not directly connected with African-American gospel music, they were adopted by African-Americans as well as white Americans, and Newton's connection with the abolition movement provided cross-fertilization.

Holiness-Pentecostal era (19th century)[edit]

Philip Paul Bliss

The first published use of the term "Gospel song" probably appeared in 1874 when Philip Bliss released a songbook entitled Gospel Songs. A Choice Collection of Hymns and Tunes. It was used to describe a new style of church music, songs that were easy to grasp and more easily singable than the traditional church hymns, which came out of the mass revival movement starting with Dwight L. Moody, whose musician was Ira D. Sankey, as well as the Holiness-Pentecostal movement.[3] Prior to the meeting of Moody and Sankey in 1870, there was an American rural/frontier history of revival and camp meeting songs, but the gospel hymn was of a different character, and it served the needs of mass revivals in the great cities.[9]

The revival movement employed popular singers and song leaders, the most famous of them being Ira D. Sankey. The original "gospel" songs were written and composed by authors such as George F. Root, Philip Bliss, Charles H. Gabriel, William Howard Doane, and Fanny Crosby.[3] As an extension to his initial publication Gospel Songs, Philip Bliss, in collaboration with Ira D. Sankey issued no's. 1 to 6 of Gospel Hymns in 1875.[10] Sankey and Bliss's collection can be found in many libraries today.

The popularity of revival singers and the openness of rural churches to this type of music (in spite of its initial use in city revivals) led to the late 19th and early 20th century establishment of gospel music publishing houses such as those of Homer Rodeheaver, E. O. Excell, Charlie Tillman, and Charles Tindley. These publishers were in the market for large quantities of new music, providing an outlet for the creative work of many songwriters and composers.[11]

The advent of radio in the 1920s greatly increased the audience for gospel music, and James D. Vaughan used radio as an integral part of his business model, which also included traveling quartets to publicize the gospel music books he published several times a year.[12] Virgil O. Stamps and Jesse R. Baxter studied Vaughan's business model and by the late 1920s were running heavy competition for Vaughan.[13] The 1920s also saw the marketing of gospel records by groups such as the Carter Family.

Emergence of Black gospel (1920s–1970s)[edit]

Main article: Black Gospel music

Mahalia Jackson has been called the "Queen of Gospel"

The Pentecostal movement quickly made inroads with churches not attuned to the Europeanized Black church music that had become popular over the years since Emancipation. These congregations readily adopted and contributed to the gospel music publications of the early 20th century. Sister Rosetta Tharpe, pioneer of rock and roll, soon emerged from this tradition as the first great gospel recording artist.[14] The first person to introduce ragtime to gospel (and the first to play piano on a gospel recording) was Arizona Dranes.[15]

The 1930s saw the rise of Black gospel quartets such as the Five Blind Boys of Mississippi and the Five Blind Boys of Alabama.[16] In addition to these high-profile quartets, there were many Black gospel musicians performing in the 1920s and 30s, usually playing the guitar and singing in the streets of Southern cities.

In the 1930s, in Chicago, Thomas A. Dorsey turned to gospel music, establishing a publishing house.[4] It has been said that 1930 was the year traditional black gospel music began, as the National Baptist Convention first publicly endorsed the music at its 1930 meeting.[17] Dorsey was responsible for developing the musical careers of many African-American artists, such as Mahalia Jackson (best known for her rendition of his "Precious Lord, Take My Hand").[4]

Meanwhile, radio continued to develop an audience for gospel music, a fact that was commemorated in Albert E. Brumley's 1937 song, "Turn Your Radio On" (which is still being published in gospel song books). (In 1972, a recording of "Turn Your Radio On" by the Lewis Family was nominated for Gospel Song of the Year.)[18]

In 1964, the Gospel Music Association was established, which in turn began the Dove Awards (in 1969) and the Gospel Music Hall of Fame (in 1972). Both of the latter two groups began primarily for Southern gospel performers, but in the late 1970s, began including artists of other subgenres, which brought in many Black artists.[19] Also in 1969, James Cleveland established the Gospel Music Workshop of America, a Black gospel outlet.

Late 20th-century musicians such as Elvis Presley, Jerry Lee Lewis, and the Blackwood Brothers were also known for their gospel influences and recordings.[13]

Contemporary Black gospel and gospel rap (1970s–present)[edit]

Main article: Urban contemporary gospel

Urban contemporary gospel emerged in the late 1960s and early 70s with Walter Hawkins highly popular "Oh Happy Day" which is still performed worldwide in the 2000. Artists such as James Cleveland, Aretha Franklin, the Clark Sisters, Andraé Crouch and Richard Smallwood followed crossing over musically and gaining notoriety, and this pattern would repeat itself in subsequent decades, with new artists like Yolanda Adams and Kirk Franklin making increasingly more bold forays into the secular world with their musical stylings. The current sphere of Black gospel recording artists is almost exclusively of the urban contemporary bent.

Also of note is the rise of Christian (or gospel) rap/hip-hop, which has gained increasing popularity since the days of the Gospel Gangstaz and The Cross Movement. Often considered a subgenre of urban contemporary gospel, Christian rap has become dominated in present times by artists from Reach Records, who have seen perhaps the most commercial success of any artists in the gospel genre; Lecrae (the label's founder and preeminent artist) has charted in the top 10 of on the Billboard 200 three times, with his 2014 album "Anomaly" debuting at No. 1.

Subgenres[edit]

This article is a part in a series onGospel music

Roots and beginnings

Christian Hymns

Negro Spirituals

Sacred Harp

Shape note

Genres and subgenres

Southern Gospel

Gospel blues

Bluegrass gospel

Christian country music

Country Gospel

Progressive Southern Gospel

Urban contemporary gospel

Christian hip hop

Related music genres

CCM

Soul

Southern soul

Associations and groups

Gospel Music Hall of Fame

Gospel Music Workshop of America

National Gospel Singing Convention

National Quartet Convention

Australian Gospel Music Association

GMA Canada

Awards

GMA Dove Awards

Stellar Awards

Covenant Awards

Category

Musicians

Category

Categoryvte

Black gospel[edit]

Traditional[edit]

Main article: Traditional black gospel

Traditional Black gospel music is the most well-known form, often seen in Black churches, non-Black Pentecostal and evangelical churches, and in entertainment spaces across the country and world. It originates from the Southeastern United States ("the South"), where most Black Americans lived prior to the Great Migration. This music was highly influenced by the hymnody of the spirituals and of Watts and, later, the musical style and vision of Dorsey. Whereas northern Black churches did not at first welcome Dorsey's music (having become accustomed to their own more Eurocentric flavorings), after the Southern migrants' new churches became more popular, so did gospel music, gospel choirs, and the general trend toward exclusive use of this music in Black churches. Dorsey, Mahalia Jackson, the Mississippi Mass Choir, and the Georgia Mass Choir are but a few notable examples.

Urban contemporary[edit]

Main article: Urban contemporary gospel

Developing out of the fusion of traditional Black gospel with the styles of secular Black music popular in the 70s and 80s, Urban Contemporary gospel is the most common form of recorded gospel music today. It relies heavily on rhythms and instrumentation common in the secular music of the contemporary era (often including the use of electronic beats), while still incorporating the themes and heritage of the traditional Black gospel genre. Kirk Franklin is the foremost (and by far the bestselling) individual in this genre, while Andrae Crouch, the Clark Sisters, and Yolanda Adams are also very popular and noteworthy.[citation needed][20]

British[edit]

British black gospel refers to gospel music of the African diaspora in the UK. It is also often referred to as "UK gospel".[21] The distinctive sound is heavily influenced by UK street culture with many artists from the African and Caribbean majority black churches in the UK.[22] The genre has gained recognition in various awards such as the GEM (Gospel Entertainment Music) Awards,[23] MOBO Awards,[24][25] Urban Music Awards[26] and has its own Official Christian & Gospel Albums Chart.[27]

Southern gospel music[edit]

Main article: Southern gospel

Southern gospel music comes from the Southeastern United States and is similar in sound to Christian country music, but it sometimes known as "quartet music" for its traditional "four men and a piano" set up. The genre, while remaining predominantly White, began to integrate Black gospel stylings in the 1960s.[28] It has evolved over the years into a popular form of music across the United States and overseas, especially among baby boomers and those living in the South. Like other forms of music the creation, performance, significance, and even the definition of southern gospel varies according to culture and social context. It is composed and performed for many purposes, ranging from aesthetic pleasure, religious or ceremonial purposes, or as an entertainment product for the marketplace.

Christian country music[edit]

Main article: Christian country music

Christian country music, sometimes referred to as country gospel music, is a subgenre of gospel music with a country flair, is also known as inspirational country. Christian country over the years has progressed into a mainstream country sound with inspirational or positive country lyrics. In the mid-1990s, Christian country hit its highest popularity. This popularity was such that mainstream artists like Larry Gatlin, Charlie Daniels and Barbara Mandrell, just to name a few, began recording music that had this positive Christian country flair. These mainstream artists have now become award winners in this genre.[29][30]

Comparison to other hymnody[edit]

Some proponents of "standard" hymns generally dislike gospel music of the late 19th and early 20th centuries, believing that it emphasizes emotion over doctrine. For example, Patrick and Sydnor complain that commercial success led to a proliferation of such music, and "deterioration, even in a standard which to begin with was not high, resulted."[31] They went on to say, "there is no doubt that a deterioration in taste follows the use of this type of hymn and tune; it fosters an attachment to the trivial and sensational which dulls and often destroys sense of the dignity and beauty which best befit the song that is used in the service of God."[32]

Gold reviewed the issue in 1958, and collected a number of quotations similar to the complaints of Patrick and Sydnor. However, he also provided this quotation: "Gospel hymnody has the distinction of being America's most typical contribution to Christian song. As such, it is valid in its inspiration and in its employment."[33][34]

Today, with historical distance, there is a greater acceptance of such gospel songs into official denominational hymnals. For example, the United Methodist Church made this acceptance explicit in The Faith We Sing, a 2000 supplement to the official denominational hymnal. In the preface, the editors say, "Experience has shown that some older treasures were missed when the current hymnals were compiled."[35]

See also[edit]

Gospel Music Hall of Fame

List of gospel musicians

Phillip Paul Bliss House

Soul music

Stellar Awards

References[edit]

^ "Gospel History Timeline". University of Southern California. Retrieved January 31, 2012.

^ Jackson, Joyce Marie. "The changing nature of gospel music: A southern case study." African American Review 29.2 (1995): 185. Academic Search Premier. EBSCO. Web. October 5, 2010.

^ a b c Malone (1984), p. 520

^ a b c Malone (1984), p. 523

^ McGuinness, Paul (August 26, 2022). "A Change Is Gonna Come: How Gospel Gave Birth To Soul". uDiscover Music. Retrieved December 13, 2022.

^ Burnim, Mellonee (1980). "Gospel Music Research". Black Music Research Journal. 1: 63–70. doi:10.2307/779294. ISSN 0276-3605. JSTOR 779294.

^ "From Charles Mackintosh's waterproof to Dolly the sheep: 43 innovations Scotland has given the world". The Independent. January 3, 2016.

^ "Isaac Watts – The Center For Church Music, Songs and Hymns". Songsandhymns.org.

^ Christ-Janer, Hughes & Smith (1980), p. 364

^ Benson, Louis F. The English Hymn: Its Development and Use in Worship. New York: George H. Doran Co., 1915, p. 486. Several sources cite the Bliss and Sankey 1875 publication as the first to use the word "gospel" in this sense. For example, Malone (1984), p. 520.

^ Hall, Jacob Henry. Biography of Gospel Song and Hymn Writers. New York: Fleming H. Revell Company, 1914, provides contemporary information about songwriters, composers and publishers.

^ See also Charles Davis Tillman.

^ a b Malone (1984), p. 521

^ "Godmother of Rock and Roll: Sister Rosetta Tharpe". PBS. Retrieved August 8, 2015.

^ "COGIC Women in Gospel Music on Patheos". Patheos.com. June 10, 2009. Retrieved February 2, 2010.

^ Malone (1984), p. 522

^ Southern (1997), p. 484

^ "The Gospel Music Association's Dove Awards Nominations for the Gospel Song of 1972", Canaan Records (Waco, Texas) CAS-9732-LP Stereo.

^ Malone (1984), p. 524

^ Farrant, Dan (October 11, 2023). "28 Of The Greatest And Most Famous Gospel Singers Of All Time". Hello Music Theory. Archived from the original on September 19, 2023.

^ "Gospel music". BBC. July 11, 2011. Archived from the original on August 30, 2012.

^ Smith, Steve Alexander (2009). British Black Gospel: Foundations of this vibrant UK sound. Monarch Books. ISBN 9781854248961.

^ Mackay, Maria (November 4, 2005). "Freddie Kofi Wins Best Male at GEM Awards". Christian Today.

^ N.A. (October 20, 2010). "Mobo Awards 2010: The Winners". The Daily Telegraph. Archived from the original on January 11, 2022.

^ "Gospel's Lurine Cato is triumphant at the MOBOs". The Voice Online. October 21, 2013.

^ "Urban Music Awards". Urbanmusicawards.net.

^ "UKs first Official Christian & Gospel Albums Chart to launch next week". Recordoftheday.com. March 14, 2013.

^ Goff, James R. (1998). "The Rise of Southern Gospel Music". Church History. 67 (4): 722–744. doi:10.2307/3169850. ISSN 0009-6407. JSTOR 3169850. S2CID 162017997.

^ "Larry Gatlin nominated for Christian Country Album of the Year". Tollbooth.org. Archived from the original on November 4, 2009. Retrieved September 11, 2008.

^ "Barbara Mandrell inducted into the Country Gospel Music Hall of Fame". Archived from the original on February 25, 2015.

^ Patrick (1962), p. 171

^ Patrick (1962), p. 172

^ Stevenson, Robert. Religion in Life, Winter, 1950–51[page needed]

^ Gold, Charles E. "The Gospel Song: Contemporary Opinion", The Hymn. v. 9, no. 3 (July 1958), p. 70.

^ Hickman, Hoyt L., ed. "Introduction", The Faith We Sing (Nashville, Tennessee: Abingdon Press, 2000).[page needed]

Bibliography[edit]

Christ-Janer, Albert; Hughes, Charles W.; Smith, Carleton Sprague (1980). American Hymns Old and New. New York: Columbia University Press.

Malone, Bill C. (1984). "Music, Religious, of the Protestant South". In Samuel S. Hill (ed.). Encyclopedia of Religion in the South. Mercer University Press.

Patrick, Millar (1962). The Story of the Church's Song. Revised by James Rawlings Sydnor. Richmond, Virginia: John Knox Press.

Southern, Eileen (1997). The Music of Black Americans: a History (3rd ed.). New York: W. W. Norton.

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Versicle before the Gospel (Ps 50:12a-14a): A clean heart create for me, o God; give me back the joy of your salvation.

Gospel text (Jn 5:1-16):

There was a feast of the Jews, and Jesus went up to Jerusalem. Now there is in Jerusalem at the Sheep Gate a pool called in Hebrew Bethesda, with five porticoes. In these lay a large number of ill, blind, lame, and crippled. One man was there who had been ill for thirty-eight years. When Jesus saw him lying there and knew that he had been ill for a long time, he said to him, “Do you want to be well?” The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up; while I am on my way, someone else gets down there before me.” Jesus said to him, “Rise, take up your mat, and walk.” Immediately the man became well, took up his mat, and walked.

Now that day was a Sabbath. So the Jews said to the man who was cured, “It is the Sabbath, and it is not lawful for you to carry your mat.” He answered them, “The man who made me well told me, ‘Take up your mat and walk.’” They asked him, “Who is the man who told you, ‘Take it up and walk’?” The man who was healed did not know who it was, for Jesus had slipped away, since there was a crowd there. After this Jesus found him in the temple area and said to him, “Look, you are well; do not sin any more, so that nothing worse may happen to you.” The man went and told the Jews that Jesus was the one who had made him well. Therefore, the Jews began to persecute Jesus because he did this on a Sabbath.

“Jesus saw him lying there and knew that he had been ill for a long time, he said to him, “Do you want to be well?”

Fr.

Àngel

CALDAS i Bosch

(Salt, Girona, Spain)

Today, Saint John speaks of the parable of the pool of Bethesda. It rather looked like the waiting room of a trauma hospital. “In these lay a large number of ill, blind, lame, and crippled” (Jn 5:3). Jesus went up there.

It's rather curious!: Jesus manages to be found always in the middle of some problem. Wherever He goes, there is always somebody to be “liberated”; there He is when it comes to making people happy. The Pharisees, instead, were concerned only over the fact that it was Saturday. Their bad faith was killing their spirit. Sin's nasty features were showing through their eyes. There's no worse deaf man than he who does not want to hear.

The protagonist of the miracle had been disabled for thirty eight long years. “Do you want to be well?” (Jn 5:6), Jesus says to him. He had since long ago been struggling in the void for he had not found Jesus. At long last, he had found the Man. The five galleries of the pool of Bethesda boomed out upon hearing the Master's voice: “Rise, take up your mat, and walk.” (Jn 5:8). It was just a matter of an instant.

Jesus Christ's voice is the voice of God. Everything was anew with that old disabled man, spent by dejection. Much later, Saint John Chrysostom will say that in Bethesda pool sick people cured their bodies, while in the Baptism those same sick cure their soul; over there, one only sick could eventually be cured, every now and then. Baptism however, cures always and everybody. In both cases God's power is evidenced through water.

That helpless disabled man, close to the water, does not remind you of our own helplessness to do good? How can we dare solving by ourselves that which has a supernatural scope? Don't you see, every day, around you, a big crowd of disabled ones that are “moving” themselves a lot, while being totally unable to get rid of their lack of freedom? Sin paralyzes man, makes him grow old, kills him... We have to fix our eyes on Jesus. We need Him —His Grace— to plunge us into the waters of prayer, of confession, of the opening of our spirit. You and I may be eternally disabled persons, or, on the contrary, bearers of His light instruments.

Thoughts on Today's Gospel

“Let us be displeased with ourselves when we sin, because sins displease God. And because we are not in fact without sin, let us at least be like God in this respect, that what displeases him displeases us.” (Saint Augustine)

“The Church's doors are always open. The Church is Jesus’ house and Jesus welcomes. And if the people are wounded, what does Jesus do? Does He rebuke them for being wounded? No, He comes and carries them on his shoulders. This is called mercy.” (Francis)

“Jesus performed acts, such as pardoning sins, that manifested him to be the Savior God himself. Certain Jews, who did not recognize God made man, saw in him only a man who made himself God (Jn 10:33), and judged him as a blasphemer.” (Catechism of The Catholic Church, Nº 594)

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