Wheaton College

The Gospel and the Victory of God*

*Father, Son, and Holy Spirit

Lane Severson 4/28/2008

Introduction Modern American Christianity expresses a deeply rooted confusion regarding the gospel as it is presented in the New Testament. On the conservative side of the spectrum the gospel can be forgiveness of sins and peace with God because of the death and resurrection of Jesus Christ. This is normally an individual experience. In some circles there is an emphasis on the power of the spirit to heal bodily and economic ailments in addition to the message of faith in Christ. Many churches have preferred to preach a gospel of social ethic and respect of the dignity of all mankind. But why has the conservative message of the gospel created an ethical malaise in many churches for the past century? What do prosperity churches do with Pauls gospel being made known in his sufferings? Why have so many churches reduced the gospel to a modernist social ethic that needs nothing more than the doctrine of human dignity to sustain it? The goal of this paper is to succinctly investigate the gospel as it is presented throughout the New Testament Canon. This gospel, I will argue, can be defined as the victory of God, Father, Son and Holy Spirit, over evil (i.e. sin and death). The victory of God has been made known in the life, death and resurrection of Jesus Christ, is continued to be made known through the proclamation of Christ in the words and deeds of his church, and will be finally revealed in fullness in the eschaton. I believe this definition is specific enough to avoid becoming a wolf of modernphilosophy in gospel sheep clothing and broad enough to allow most of the individual writers to speak. I will progress thematically from the victory of God through Christs death and resurrection, the victory of God through the Spirit and proclamation, and the victory of God in final judgment. Each of these themes span the cannon so I will incorporate from the appropriate books for each section.

Victory of God in Christ Matthew and Mark and Luke all tell of Jesus proclaiming a message of repentance and the immanence of the kingdom of God (Matthew 4:17; Mark 1:14-15 Luke 4:43).1 In Acts we see the message of the kingdom of God is continued to be preached by Phillip and Paul (Acts 8:12, 19:8). However, in this proclamation, the kingdom is not entirely present nor is it completely removed. It is breaking in through the teachings and miracles of Jesus and his disciples but it also watches for a final consummating event (Luke 11:20; Mark 13:32-36). Even though Jesus is proclaiming the Kingdom of God as an eschatological reality, there is a sense in which he understands his own ministry to be an embodiment of that reality. Jesus clearly indicates in all the gospels that his ministry will end in suffering (Matthew 12:40; Mark 8:31; Luke 9:22; John 10:11). This suffering is not just a personal suffering that he does in obedience to God. He is somehow suffering on behalf of others. In some passages this seems to be done for a specific group and in others like John 3:16 it appears to be on behalf of the whole world. At the very least this suffering is intended to provide protection from the wrath of God and unifying a community when Jesus places it in the context of the Passover Lamb. This suffering is first embodied and overcome by Jesus but there is already seeds in the Gospel writers for Paul and the other epistles theology of suffering as a participation with Christ (Matthew 10:38; Mark 8:34; Luke 9:23; and perhaps John 21:19). What is the suffering of Jesus supposed to accomplish? John most clearly states that the death and resurrection of Jesus are to bring about eternal life (John 21:31). The synoptic writers seem to be more focused on the role of Jesus suffering and death as being on behalf of others as a

John only references the kingdom of God in his discussion with Jesus and Nicodemus.

type of redemptive sacrifice. However, in Acts we see Peter preaching an account of Christ who has obtained victory over death and has been seated at the right hand of God the Father as Lord and Christ (Acts 2:24-37). The crowds are then implored to receive baptism for the forgiveness of sins (Acts 2:38; 3:19). So Christs work is now understood as a victory over sin and death a theme that will continue in the Pauline literature. When Paul is initially converted, we are told that he preaches an apologetic that Jesus is the son of God (9:20). And in Peters message to Cornelius and his household the victory of Jesus death and resurrection is described as promoting him to the judge of the living and the dead but that all who believe in him, assumedly as the resurrected lord, will be saved from their sins (Acts 10:42). And again Paul delivers a message of forgiveness from sins to those who believe in the work of Jesus sufferings and resurrection to King Agrippa (Acts 26). In the gospel section then the work of Jesus provides forgiveness for sins for any that confess his status as risen and glorified Lord. The Gospel as the victory of God in Christ is evident in most of the Pauline Corpus. Pauls letter to the Romans begins by adding a new nuance to the idea of believing in the lordship of Christ as revealed in his death and resurrection: the relationship between faith and righteousness (Romans 1:16-17). This connection between faith and righteousness is developed in chapter four as it relates to our discussion. There Paul states that the righteousness that was credited to Abraham is also credited to those who believe in God who raise Jesus from the dead and believe that his death was for our justification (Romans 4:18-25). He develops the understanding of Christs work as an atoning sacrifice (Romans 3:25). And Christ is able to atone for sins precisely because he is able to take the sinfulness of man upon himself (Romans 8:1-4; Galatians 3:10-14). Later in the corpus Paul develops the idea that the work of Christ atoning sacrifice is literally bringing about a recreation of those who believe
4

in it (II Corinthains 5:16-21; Ephesians 4:24; Galatians 6:15). The beginning of Ephesians sounds very much like Peters proclamation in Acts. The gospel of Jesus is that there is forgiveness of sins because of his death and now that he has been resurrected he will sit down at the right hand of the Father (Presumably the judgment seat). In Ephesians Paul attributes the atoning work of Christ specifically to his blood (Eph. 1:7). He also expounds on the meaning of Christs heavenly enthronement so that we now know that it is for him to have authority over all things (Eph. 1:20-23). Philippians speaks of Christ death and resurrection, but is curiously unconcerned with the forgiveness of sins.2 But the canon does not leave the topic of forgiveness of sins for long. Colossians is immediately discussing our forgiveness from sins because of our participation in the kingdom of Christ. Christ death has allowed humankind to approach God. But this Gospel is now placed in the context of a very high Christology where Christ Jesus is said to bear the fullness of God. Throughout the Pauline corpus to this point Paul has made reference to our sharing in the death of Christ through baptism. This past event has a present effect on our lives. When we move into Colossians we have not just died with Christ in baptism, we have also been raised with Christ. This eschatological miracle has immediate practical implication for those who follow the gospel. If Christ has been raised and has lordship over all of creation, then we, being united in Christ, are no longer under the power of sin. (3:1-11) Peter picks up on this point and insists that because we are a people freed from sin we can live lives of righteousness (1 Peter 2:24)

One possible explanation for the absence of Christs victory over sin in this book could be found in the greater theme of the book which is maturing in the faith. Part of this maturation seems to include a greater understanding of the role that suffering plays in the community as well as a deeper commitment to unity in the spirit.

In the letters to the Thessalonians the death and resurrection of Jesus is a promise against the coming wrath of God (Thes. 1:10). This reconciliation occurs through Christs work as a ransom on behalf of mankind (1 Tim 2:5) He exhorts Timothy to keep the good deposit which is the gospel that Paul has handed down to him. He speaks of Christ destroying death and bestowing grace. He also speaks of Christ dying and our sharing in his death and glorification for eternity (2 Tim 2:8-13). I Titus continues the general exhortation that Paul had given Timothy. Here again Paul is more concerned with giving practical advice on living the Christian life and being a leader in the church. However this is all based in the grace which leads us to salvation. This salvation is a work of Christ who gave himself up for the redemption of the wicked (Titus 2:11-14). It is a washing or a rebirth that comes both through Christ work and the Holy Spirit. Paul speaks of it being a work of mercy and grace, but does not speak directly of the cross or resurrection. In Hebrews the author is concerned primarily with the ultimate authority of Christ over any of the patriarchs, angels, or priesthood. This is grounded in the exalted status of Christ as the enthroned son of God (Hebrews 1, 12:2-3). Because of Christs greatness, his redemption through his suffering on the cross and by his blood have brought forgiveness for the people once and for all (Hebrews 7:26-28, 9:11-15; 10:10). And this redemption is from the coming wrath of God (Hebrews 10:26-30) In the three letters of John many of the traditional light darkness and sin and eternal life concepts from Johns Gospel are present. He begins by stating that there are two worlds one of light and the other of darkness. Those who have sinned are in the darkness, but through the blood of Christ they are able to participate in the light (I John 5:10). The work of Christ is atoning for sins, but this atonement is not just making right for past sins it is also destroying the power of sin
6

in the believers life. Belief in the lordship of Christ as being a key to being a child or God or in the light is a pervasive theme in Johns first letter, but there is not a clear description of the death resurrection and ascension of Christ. This may be assumed because of Johns gospel. John is primarily concerned with the community of God developing in the love of God through the life that comes from Christs atoning sacrifice. John is more concerned with belief in Christ as the son of God than belief in the gospel of Christ being crucified and raised again to glory (Although it might be argued that Son of God is a short hand for this narrative in John). In II John this line of thinking is continued with an emphasis on the physicality of Christs body. III John offers no change in this trajectory but does refer to faithfulness to the truth which may be understood as the gospel and also an exhortation to continue in what is good so as to identify with those who are of God. Victory of God in the Spirit and Proclamation It is then the crucifixion and resurrection of Jesus that are the central message that is to be proclaimed by the early church in Acts. Proclamation of the Victory of God in Christ is commanded by Jesus in the Gospels (Matthew 28: 18-20; Mark 16:19-20; Luke 24:44-47). This proclamation is enabled by the presence of the Holy Spirit in the believing community. And it is the Spirit who testifies, because the Spirit is the truth. For there are three that testify: the Spirit, the water and the blood; and the three are in agreement. We accept man's testimony, but God's testimony is greater because it is the testimony of God, which he has given about his Son And this is the testimony: God has given us eternal life, and this life is in his Son.3 The Spirit first comes upon Jesus in the Gospels and seems to be at the least a confirmation of his ministry but He also begins his teaching and proclamation of the kingdom after receiving the Spirit. In Acts, the Spirit is given to the disciples and they are then sent out
3

1 John 5:6-11.

into the streets proclaiming the victory of Christ over sin and death. During this proclamation Peter states that the presence of the Holy Spirit is also a part of the Gospel: God has raised this Jesus to life, and we are all witnesses of the fact. Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear (Acts 2:32-33). The Spirit is therefore a part of the victory won by Christ. The Spirit makes it possible for the message of Christs victory to be heard (Acts 10:44). Paul writes that the gospel that he delivers was not heard because of his skill in teaching but was received because of the Spirit as the word of God (1 Thessalonians 1:5). In Titus he even states that the baptism of the spirit acts as an agency to bring us into Christs work (Titus 3:5). And it is a part and sign of actually being a believer (Acts 2:38; Ephesians 4:30; Hebrews 6:4). Proclamation does not happen just through speaking according to the biblical witness. Unity with Christ allows the believing community to proclaim the Gospel of Christ bodily through healings and the suffering of the Christian community. In Peters sermon to the house of Cornelius he states that the healings and exorcism performed by Jesus were empowered by the Holy Spirit (Acts 10:38). Throughout Acts the Spirit gives the church the power to heal the sick and drive out demons. The Spirit provides a type of unity with Christs kingdom work through which the powers of sickness and demon possession are destroyed. We know that in the Gospels Jesus expects his followers to suffer as he did (Matthew 10:38; Mark 8:34; Luke 9:23; and perhaps John 21:19). But Paul and the other epistle writers expand the theological significance of this sharing in suffering. In portions of the cannon like Romans 5 and James 1 suffering is means for the perfection of God to be made known in the believers life. It is a means for maturity and growth. Similarly Hebrews sees suffering as a

means for bringing about holiness. But it is also a sign of being children of God (Hebrews 12:7; Thessalonians 2:13-16). This is almost a means of grace to assure the believer of their unity with Christ which should produce hope because they will certainly be saved from the coming judgment (Romans 5:9-10). Peter sees suffering as a destruction of sin in our bodies just as Christ destroyed sin in his body (1 Peter 4:1-2, 13) In II Corinthians the suffering that Paul faces is a sign of his true apostleship and a reminder of the gospel that he has been enslaved to (II Corinthians 1:9). By the time we reach Philippians suffering is actually a means of proclaiming the gospel of Christ. Paul has found that his incarceration is a new way of proclaiming Jesus through his body (Philippians 1:20-26, 3:810). In Colossians Paul continues to emphasize the importance of the suffering of Christs actual body and the direct link that Christ suffering and the suffering of his people have. In Revelation the sufferings of the saints is a proof to their faithfulness. This suffering is a type of sign that the work of the gospel is having its way in the community. Now that we have seen that the gospel is also a presentation of the message of the victory of Jesus Christ over sin and death through the proclamation of the church by the Holy Spirit I will turn my attention to the final portion of the Gospel: the coming wrath of God. Victory of God in Judgment Gospel is only good news if there is a bad news. As we noted before, Jesus preached the coming of the kingdom of God and repentance. The gospel preached by the church included a call for repentance in order to share in the redemption provided by Christ. Repentance is necessary to avoid the wrath of God. From John the Baptists warning to the Jews at the beginning of Matthews gospel, through Jesus teachings (Matthew 25, Mark 13 and John 3:36),
9

and especially as we progress through the cannon there is a clear apocalyptic message that God will be bringing a final judgment. There are even suggestion that Jesus and even his disciples will participate and administer that judgment (Matthew 19:28) Paul says in Romans both that the wrath of God is currently being revealed and also that it is being stored up for a specific moment at the end of history (Romans 1:18; Romans 2:5) Paul indicates that those who have been united with Christ in his suffering will not experience the wrath of God and yet he continues to warn the churches not to do evil because such things bring about the wrath of God (Romans 5:9-10; Colossian 3:6). Jude implores that the church hold to right doctrine based on an interpretation of the exodus whereby some of those who God had chosen to free from Egypt where still destroyed by his wrath. Jude sees the wrath of God as being revealed at specific points in history like Sodom and Gomorrah but that they point towards a final destruction that will be experienced in the judgment. It seems that there may have been some confusion regarding the eschatological timeline for Gods judgment. The letters to the Thessalonians and 1&2 Peter assure the church that regardless of the sufferings that they are facing the wrath of God is still going to be made known against those who persecute them. Paul is specifically concerned in the letters to the Thessalonians to assure them that there will be a final judgment that they will not experience even if they die prior to Christs return. The Revelation of John is most clearly focused on the risen and exalted Christ administering the judgment of God (Rev. 5:9-10, 20:11-15). Throughout Johns vision there is a clear and consistent theme of perseverance until the end (Rev. 3:5-6). Those who do overcome are able to share with Christ in his exaltation just as they have shared in his death and

10

resurrection through baptism (Rev. 3:21). The primary theme that is important for our purposes is the lamb that was slain. The lamb that was slain is worthy to open the seals which release judgment onto the world (Rev. 5). He is also the owner of the book of life and he has the power to blot names from that book (Rev. 13:8). This judgment vindicates the martyrs and those who endure persecution and suffering, but it condemns those who do not repent (Rev. 20:11-15). Conclusion and Synthesis This framework does not provide a complete explanation of the role of the gospel in every book in the New Testament canon. Several books do not have their voices heard. However, the Gospel as the victory of God over evil provides a biblical framework that simultaneously embraces the death and resurrection of Christ, the proclamation of that event, and the coming wrath of God. All of these themes are essential to the biblical understanding of the good news that God is and will triumph over evil. There is tension in the fact that that the unity of the believer with Christ through the Spirit both brings healing and restoration to the needy but can also express the gospel through physical suffering. Another tension in this model is the eschatological realization of the redemption of God in the present through our participation in Christs victory but that there will also be a final redemption of the redeemed that persevere and a judgment for sin. It attempts to present a message of the gospel that encourages personal repentance and transformation as well as the ministry of the spirit to those in need. But it does not pretend that this present life is exhaustive. There is a final judgment of God that will be had over every man. Wrongdoer and wronged will be judged equally by their unity with Christ. My hope is that this understanding of the biblical description of the gospel has room for spiritual transformation and social justice, Spiritual power and healing and Christ like suffering, forgiveness from sins and judgment of evil.

11