In the multi-part series entitled “The Gospel”, Iain MacMillan begins by asking an all-important question: Do we correctly understand the term “gospel” as used in the Scriptures? There are those who cavalierly speak and write about “the gospel of Jesus Christ”; however, has it been correctly defined by the Holy Scriptures, or manipulated and superseded by persuasive and blinding theological systems? Therefore, the overarching emphasis in this series determines how the Scriptures contextually define the gospel.
Another important question to ask and grasp is, how did Jesus Christ Himself define the gospel? The first words that Jesus spoke as presented in Mark in chapter 1 concern the proclamation of it, thereby underscoring its importance.
14Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, 15and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”
Many teach that there are many “gospels”; for example, Jesus preached one gospel and Paul another. However, when Paul confronted those preaching “another gospel”, he vehemently asserted that there is only ONE gospel. With apostolic authority, Paul wrote that if anyone proclaims a different gospel than he had preached, “let him be accursed” (Galatians 1:6-10). Paul affirms in the following two verses that the gospel he preached is the SAME gospel received by revelation from Jesus Christ (Galatians 1:11-12)!
What is the gospel? This certainly will be an eye-opener for most; it is the same gospel that Abraham believed and Paul preached.
“8And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed. 9So then those who are of faith are blessed with Abraham, the believer” (Galatians 3:8-9).
God’s promised blessing extends to “those who are of faith”. What is the content of their faith in this context? The same promise that God promised to Abraham, the believer. So, why is it necessary to believe in Jesus Christ?
Abraham’s “seed” is the conduit through which God’s promise to him (and to those believing the same promise by faith) is realized; and that “seed” is Jesus Christ.
“16Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Christ. 17What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. 18For if the inheritance is based on law, it is no longer based on a promise; but God granted it to Abraham by means of a promise” (Galatians 3:16-18).
Paul’s conclusion is that “so that the promise [of inheritance] by faith in Jesus Christ [Abraham’s seed] might be given to those who believe [in God’s promise to Abraham]” (Galatians 3:22).
Thus, it is good news that God raised the “seed”, Jesus Christ from the dead:
“1Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 2by which also you are saved, IF you hold fast the word which I preached to you, unless you believed in vain. 3For I delivered to you among first things what I also received, that Christ died for our sins according to the Scriptures, 4and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Corinthians 15:1-4).
Indeed, the same good news (or “gospel”) was proclaimed to the redeemed prior to Pentecost as after Pentecost. Referring to the Israelites, the author of Hebrews states,
“For indeed we have had good news preached to us, JUST AS THEY ALSO; but the word they heard did not profit them, because it was not united by faith in those who heard” (Hebrews 4:2).
Writing to “all who are beloved of God in Rome, called saints” (Romans 1:7), Paul states, “I am eager to preach the gospel TO YOU who are in Rome” (Romans 1:15).
Thus, it is vitally important to determine to whom the gospel is preached and who comprise the “lost” who are “found”.
Several other important topics concerning the gospel will also be discussed in this multi-part series.
The true Gospel is defined as an integrated whole within the scriptures that cannot be altered or separated from the Bible. This message is specifically addressed only to God’s redeemed—the saints, the called, and the faithful—rather than the world at large. Satan’s strategy involves “creeping” into church systems to drop deceptive “bomb doctrines” intended to hide the truth of Christ’s coming earthly kingdom. A true servant of Christ is identified not by academic degrees, but by teaching exactly what Jesus taught. Ultimately, modern evangelism often employs a diversion tactic by focusing on “outsiders” to ensure the redeemed remain neglected and wandering.
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There is only one Gospel, which Jesus Christ defined as the “Good News” regarding the coming earthly kingdom. The birth, life, death, and resurrection of Jesus are the structural walls of this single message and cannot be separated into multiple gospels. This Gospel was first preached to Abraham, promising that all nations would be blessed through the land and inheritance. After His resurrection, Jesus spent 40 days teaching His disciples exclusively about the Kingdom of God, highlighting its central importance. Proclaiming the “whole counsel of God” necessitates preaching this kingdom message, as any deviation constitutes deserting Christ.
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The term “the lost” does not refer to pagans but specifically to redeemed sheep belonging to God’s pasture who have wandered from the Shepherd’s influence. Scriptural redemption is God’s act of purchasing a person, while salvation is a future conditional event involving delivery into the earthly kingdom based on a faithful walk. Jesus’ mission was targeted specifically at the lost sheep of the house of Israel to bring them back under His control. True sheep are identified by their ability to hear the Shepherd’s voice and their refusal to follow “strangers” who distort the Gospel message. The response to the “word of the kingdom” reveals whether an individual is “good soil” or merely a “rock”.
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Jesus Christ currently serves as the High Priest in the heavenly Holy of Holies, a ministry intended exclusively for the redeemed. This role was foreshadowed by the high priest in Israel, who made intercession only for the people of God rather than the whole world. In the same way that those who failed to humble themselves on the Day of Atonement were “cut off,” Jesus intercedes only for those who are obedient and confess their sins. Redemption is described as an irrevocable gift from God, but inheritance in the kingdom is conditional upon ongoing obedience. Believers must approach the throne of grace with confidence to receive cleansing from their High Priest.
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God’s love is presented as conditional, restricted to those who love Him and keep His commandments. The “world” mentioned in John 3:16 refers specifically to the world of the redeemed of Israel within its immediate context, as Jesus spoke to Nicodemus, the “teacher of Israel”. Scripture indicates that the systems of the ungodly hate Christ, and believers are commanded not to love the “world” or its desires. The phrase “He tasted death for everyone” applies to the “holy brothers” who share in the heavenly calling. Breaking the theological “molds” of unconditional love is necessary to understand the accountability demanded of the redeemed.
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The concept of being “born again” is a mistranslation of the Greek word anithan, which properly means “born from above”. This is not a present-day spiritual experience but a future event occurring at the resurrection to allow entry into the Kingdom. Jesus described the resurrection as an “earthly thing” because it involves opening physical graves on the earth. The requirement of “water and spirit” refers back to the national resurrection of Israel promised in Ezekiel 36 and 37. Currently, the dead remain asleep in the grave and have not ascended to heaven.
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The first resurrection results in two distinct outcomes for the redeemed: age-lasting life or age-lasting contempt. “Belonging to Christ” is scripturally defined as having and keeping His commandments, rather than a one-off emotional event. Those who practice works of the flesh—such as sexual immorality, jealousy, or fits of anger—will not inherit the Kingdom. Believers currently possess a “natural body” sown in weakness, but they will be raised in a “spiritual body” of power and glory. Crucifying the passions of the flesh in the present life is the mandatory prerequisite for bearing the image of the “man of heaven”.
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Entrance into the Kingdom requires “agonizing” (striving) through a hard and narrow door that only a “few” will find. The wide gate and easy way are deceptive paths that lead to destruction and the loss of one’s inheritance. Greatness in the coming reign is reserved for those who choose to be servants and slaves to their brethren now. Many redeemed individuals who shout “Lord, Lord” will be excluded because they were “workers of unrighteousness” who refused to change. Preparation for the Kingdom must take place in this life, as the Master will eventually shut the door permanently.
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The Sermon on the Mount serves as the “entrance exam” for the coming earthly kingdom, establishing rigorous standards of holiness. To enter, one must undergo a fundamental change to become like a little child, embracing humility and meekness. A believer’s righteousness must exceed that of the Pharisees, who performed religious acts solely to be seen by men. Striving involves difficult commands, such as loving enemies and praying for those who persecute you. Greatness in the kingdom is determined by whether an individual both keeps and teaches God’s commandments.
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Righteousness must be practiced in secret to receive a reward from the Father, as those who seek public honour have already received their reward in full. Believers are commanded to seek first the Kingdom of God, avoiding the “pagan” trait of being anxious over temporal needs like food and clothing. It is impossible to serve both God and money, as devotion to one inevitably leads to the despise of the other. Before correcting a brother, one must deal with the “log” of hypocrisy in their own life. Furthermore, God’s forgiveness of the redeemed is strictly conditional upon their own willingness to forgive others.
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A primary reason “few” find the narrow gate is the influence of false prophets who teach a wide, easy way that requires no change. These leaders appear in “sheep’s clothing”—often performing miracles or casting out demons—but are inwardly “ravenous wolves”. False believers are indistinguishable from true “wheat” and will only be separated by angels during the harvest at the resurrection. Miraculous works in Jesus’ name do not guarantee entry if the individual practiced lawlessness. The “Word of the Kingdom” is the specific seed that Satan seeks to snatch away from the hearts of the redeemed.
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God holds the shepherds (leadership) of Israel accountable for failing to strengthen the weak or search for the lost sheep. Because human shepherds have fed themselves rather than the flock, God Himself will search for His sheep and rescue them on the day of clouds and darkness. This divine rescue occurs in the context of the resurrection, where the redeemed are returned to their own land. God will judge between “one sheep and another,” destroying the “sleek and strong” (the arrogant) while shepherding the flock with justice. “Destructive heresies” are secretly introduced by teachers to lead the redeemed away from the coming Kingdom.
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The first resurrection is a specific event involving the redeemed, where individuals are raised to either life or shame and contempt. Accountability is central to this event, as the redeemed must appear before Christ to be judged for both good and evil done in the body. Redemption is God’s irrevocable act of purchase, but salvation (kingdom inheritance) depends on walking in faith. The account of Korah’s rebellion serves as a warning that God destroys arrogant and presumptuous leadership within His own congregation. The “unjust” in this context refers to disobedient redeemed people rather than the ungodly world.
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“Outer darkness” is a place of regret and exclusion reserved for the unfaithful or disobedient redeemed. Entrance into the Kingdom requires a “wedding garment,” representing the righteous works of the believer; those without it are cast out despite their redemption. Servants who hide their “talents”—the knowledge of the kingdom—are deemed “worthless” and excluded from the master’s joy. Christ’s reign continues through the 1,000-year binding of Satan and into the “ages of the ages”. The Great White Throne judgment occurs after this period to deal with the non-redeemed world.
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Arrogance and “going beyond what is written” are major obstacles that cause the redeemed to be “puffed up” against one another. True apostles were presented as “last of all,” enduring hunger, thirst, and being treated like the “scum of the world”. Believers are exhorted to be imitators of Paul’s life of service and suffering, as he was a steward of the mysteries of the Messiah. The judgment of the Lord will disclose the purposes of the heart, rewarding only those who do not boast in their own knowledge. Being a “servant of Christ” is inseparable from teaching the coming kingdom.
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True discipleship involves counting the cost and being willing to renounce all for the sake of Christ. Many who are invited to the great banquet (the Kingdom) make “sinful excuses” based on property, work, or family, and will consequently never “taste of the banquet”. Discipleship requires an inferior regard for one’s own life and family when compared to devotion to the King. Redemption does not depend on human will or exertion but solely on God who has mercy, as demonstrated in the calling of Saul. Obedience is not a “free ride” and requires active preparation in the present.
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Suffering is a prerequisite for glory, as inheritance is conditional upon suffering with Christ. The Apostle Paul’s “job description” from the Lord focused on how much he must suffer for the sake of Christ’s name. Persecution and “fiery trials” are destined for the faithful and should be met with rejoicing rather than surprise. God’s rewards are a level playing field, given at the resurrection to those who served the “least of these” without seeking repayment now. Believers must prepare their minds for action now, as the time for endurance is in this life.
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