(i) The phrase 'the gospel of the kingdom' de- scribes the good news brought by Jesus in its relation to that Kingdom of God or of heaven which He proclaimed. It implies that the King- dom has 'a gospel.' The gospel and tlie Kingdom are not co-extensive any more than the gospel and God are. But there is good news concerning the Kingdom, and this good news is an essential part of the message of the Kingdom. In brief, this gospel was that the Kingdom of heaven is opened to all believers. The message of Jesus was that the Kingdom was not for select classes or nations, but for all. AU Jews were summoned to share it ; even the publicans and sinners may come (Mt 2P', Mk 2" II). Nor are Jews alone to walk in its light. All nations must be invited to sit at its hospitable table (Mt 8" 26'^ Mk 13'"). The conditions of entrance make it accessible to all. It is offered not to the rich or to the wise, but to all who will become as little children (Mt 11=* 18' j, Jn 3'). Moreover, this Kingdom, which is offered to all, is a far higher good tlian men dreamed (cf. Mt 1.3"- "-■"•). It is a spiritual blessedness, infinitely transcending the ceremonial righteousness secured by legalism, and the political supremacy envied bj' the patriots. The Kingdom, as Jesus preached it, ofi'ered the highest conceivable good to all men. It satisfied the religious instincts of the race ; and because these are the deepest and most universal instincts, the message that they can be satisfied is indeed 'good news^ (cf. Mt 13 |l). Men had never found true satisfaction in the material forms of a ritualistic religion. These were the husks tliat contained no nourishment for the .soul. Jesus preached ' the gospel of the kingdom ' when He ofi'ered the highest spiritual good to all penitent and h\imble souls.
(c) But these two forms of the gospel do not * Liberal Chrislianitij, pp. 09-TO.
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exhaust its fulness. The presence of Jesus in the world was itself a gospel. He connected the good tidings with His own person. As the good news Ehoda brought to the praying Church was that Peter himself was at the door (Ac 12"), so the presence of Jesus in the world was ' glad tidings of great joy to all people ' (Lk 2^"). This was due to the significance attached by Jesus to Himself. He was the Messiah (Mt le'"). His use of the title 'Son of man' implies His special significance for the race. In several of His parables He referred to Himself as the Son of God (Lk 201^), as the Judge and King of men (Mt 25"'), as the bride- groom (Mt 9'^ 25") ; these and other titles indicate the peculiar value of His person. The interest was not metaphysical but religious. His presence in the world manifested the love of God (Jn 3'"). It proved that God had not forgotten men, but hail come to their help.
In this conne.xion the significance of Jesus' otter of pardon must be noted. He raised much opposi- tion by claiming ' power on earth to forgive sins ' (Mk2'<'||). Nevertheless He exercised tlie power (Lk 7", Jn 5"- --). There is a close connexion be- tween this ' good news ' and the good news about God and about the Kingdom. The bamer between God and the soul is sin. It is sin that hinders enjoyment of the Kingdom. Therefore the best news that men can have is a message of full and free forgiveness for all repentant, trustful souls. And this was the message preached by Jesus. He removed pardon out of the sphere of material sacrifices in the temple, which limited the scope of forgiveness to a few, and He made forgiveness a possible boon for everybody. Thus He opened the way into the Kingdom even to the publicans and sinners.
(d) But the core of this aspect of the gospel is reached only when it is connected definitely with the redeeming work of Jesus. He was conscious of a profounder mission than preaching the gospel. More than once He gave utterance to words that touch the deepest mysteries of redemption. He came to give His life a ransom (Mt 20=*). He was the Good Shepherd giving His life for the sheep (Jn 10"). He foretold His death and resurrection, directly He had brought His disciples to confess His Messiahship (Mt 16-'). On the betrayal night in the upper room. He gave the cup, saying, ' This is my blood of the covenant which is shed for many ' (Mk 14=^). It was impossible for Jesus to connect the gospel chiefly with His death, before He was cruci- fied. But it seems unquestionable that He referred to His death as achieving a wonderful deliverance for men in respect of sin. The sacrificial element was not introduced into His life for the first time when He oflered Himself to die. ' The Son of man came to minister ' ; and all through His ministry He was giving Himself up for others. Neverthe- less, He looked upon His own death as having a peculiar significance, awful for Himself (cf. Mk 1432-39 11)^ jjut, blessed for men (Jn 1#). It is certain that His followers accepted this interpretation of the cross. At once the death of Jesus, followed as it was by His resurrection, was made the main theme of Apostolic preaching (Ac 2^ 3" 4'" etc.). So central was this preaching about the death of Christ, that St. Paul identifies ' the gospel ' with the message about 'Christ crucified' (1 Co 1").