“The word gospel is derived from the Anglo-Saxon word which meant 'the story concerning God.' In the New Testament the Greek word euaggelion, means 'good news.' It proclaims tidings of deliverance. The word sometimes stands for the record of the life of our Lord (Mark 1: 11), embracing all His teachings, as in Acts 20: 24)” (International Bible Encyclopedia). (It must be remembered that Paul "taught the commandments of the Lord," hence, the epistles also constitute, in a comprehensive sense, the gospel, dm.)

Some view the "good news of the Kingdom" as only consisting of the death, burial, resurrection, and ascension of the Lord. Indeed, such do constitute the "facts" of the gospel, but when fully viewed, there is much more involved in the gospel (I Cor. 15: 1ff.). For instance, there are resident in the gospel promises to be obtained and commands to be obeyed (Acts 2: 38, 39, I Jn. 5: 3). Another matter that is reflective of the functionality of the gospel is the fact of the design of the gospel to produce and regulate conduct.

The doctrine of salvation by faith only has invaded just about every religion to some extent and it suppresses the utility of Jesus' gospel. Salvation by faith only is of man, men who often look for a "comforting gospel" that demands absolutely nothing of man (cp. Jas. 2: 14-26). The gospel + Faith only =

"We take the position that a Christian's sins do not damn his soul! The way a Christian lives, what he says, his character, his conduct, or his attitude toward other people have nothing whatever to do with the salvation of his soul….All the prayers a man may pray, all the Bibles he may read, all the churches he may belong to, all the services he may attend…, all the ordinances he may observe…,all the benevolent acts he may perform will not make his soul one whit safer; and all the sins he may commit from idolatry to murder will not make his soul in any more danger….The way a man lives has nothing whatever to do with the salvation of his soul." -Sam Morris, Pastor of the First Baptist Church, Stamford, Texas (A Discussion Which Involves A Subject Pertinent To All Men, pgs. 1,2.)

"11: But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12: For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13: And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14: But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?" (Gal. 2).

There are a number of very interesting truths seen in Galatians 2: The fact that Paul publicly rebuked Peter is of importance for several reasons. First, such shows that Peter was not viewed as "a Pope" and that Peter was not sinless. The text also reveals the sinfulness of racism. In addition, the text shows what standard was used to determine right and wrong conduct. Such is seen in the language, "But when I saw that they walked not uprightly according to the truth of the gospel…."

The gospel teaches husbands to love their wives, leave all others, be the head, and render "due benevolence" (Eph. 5: 25, 28, 29; 31; 23; I Cor. 7: 2-4). Wives are to love their husbands, submit to headship, and render their due (Tit. 2: 4; Eph. 5: ; I Cor. 7: 3, 4). Children are also addressed and told to obey their parents in the Lord (Eph. 6: 1). Hence, the gospel regulates and controls the family unity and renders it a smoothly functioning relationship that is characterized by order and harmony.

The gospel regulates public worship in that it teaches orderly and structured worship, modest dress, and intelligible teaching performed by qualified males (I Cor. 14: 33, 40; I Tim. 2: 8-12). The gospel even addresses such detail as vocal music, the type and how it is to be rendered (Eph. 5: 19, Col. 3: 16).

Contrary to popular opinion, the gospel is aggressive and militant in its essential nature (Jude 3, Phili. 1: 7, 17). The gospel, though, regulates and controls this aggression. For instance, there is to be no biting and devouring (Gal. 5: 15). Issues rather than personalities are to be the focus (cp. Acts 15).

While Paul enunciated teaching specifically pertaining to the servant/master relationship, the teaching in general is applicable to the secular job situation. Consider the teaching of the gospel: "22: Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 23: And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24: Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ" (Col. 3).

In view of the nature of the gospel, persecution is inevitable. In fact, we are expressly taught that all "…who live godly in Christ Jesus shall suffer persecution" (2 Tim. 3: 12). The gospel forbids suffering as a "murderer, "thief," "evildoer" or as a "busybody" (I Pet. 4: 12-15). However, suffering as a Christian is part of it and should not result in shame (I Pet. 4: 16, cp. Acts 5: 40-42).

The gospel teaches a certain decorum on the part of Christians towards other Christians. There is to be lowliness, meekness, longsuffering, and forbearing one another in love (Eph. 4: 2). Reciprocal forgiveness is plainly required (Eph. 4: 32). Jesus' "Golden Rule" sums it up thus: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them" (Matt. 7: 12).

The core design of the gospel is indicative of the fact that it is of the nature to control behavior. Yes, it contains and declares the fact of Jesus' death and offers promises to be received, but it also enjoins numerous matters of responsibility. The same gospel that tells us of Jesus and his Kingdom also informs us how to live and "…walk uprightly according to the truth of the gospel" (Gal. 2: 14).