The meaning of the term 'gospel' as used by Jesus may now be summed up. It seems to de- scribe the message He taught concerning — (a) the fatherly nature of God ; (b) tlie inclusiveness and spirituality of the Kingdom ; and (c) God's provision for men's deliverance from sin through His own mediation. This gospel was not only the theme of His preaching, but was exemplified continually in His manner of life. He revealed the Father by
His own attitude to men. He illustrated the spirit of the Kingdom by seeking the lost. He mediated the grace of God oy His unsparing self-surrender. In particular, He accepted death upon the cross in obedience to the Father's will, in order that thereby the scattered .sons of God might be gathered again to their Father (Jn 1P=).
i. We must return now to the distinction be- tween ' i)reaching the gospel ' and ' teaching. ' Much of the teaching of Jesus could not be directly classed under the ' gospel ' as sketched above. It was ethical teaching. It rested upon the gospel as its foundation. It appealed ultimately to the nature of God for its sanctions. It was connected with the Kingdom, being the legislation that be- fitted such a Kingdnni nf grace. Nevertheless it was uii I'lliical ((id.', intended to guide those who have previously .('(ciilcil t he gospel. The teaching of Jesus is tl'ie lii«-l..«.k of the Kingdom. The gospel of Jesus is the manifesto of the Kingdom, explaining its nature and inviting all to become its citizens.
This probably explains the subsequent use of the term ' gospel.' Wonderful as the teaching of Jesus was, the gospel seemed still more marvellous. At any rate, that gospel seemed of first importance. It had to be preached before the teaching of Jesus could follow ; antl whilst points of contact could be found between the teaching of Jesus and other ethical systems, there was nothing in the world like the gospel of Jesus. And thus the term ' gospel ' was most frequently on the lips of the Apostles ; and by a natural process it was extended to cover the entire contents of their report of Jesus, including His teaching. All that the Apostles had to tell about Jesus was called 'the gospel.' This usage is reflected in Mk P, where the word refers to the whole stoi-y of Jesus Christ.
5. Two points need a further reference. The gospel brought by Jesus was not entirely new. It had its roots in the past. The preaching of Jesus was in historic continuity with the preaching of the prophets and of the Mosaic law (Mt 5"). But that earlier preaching was the faint light of dawn : His words are the strong light of noonday (Jn 8'^). Hitherto men had only heard rumours of varying trustworthiness ; He brought official news that was full and final. Some keen-eyed spirits had caught sight of the Fatherhood of God, as the Alps may be seen from the terrace at Berne on a fine evening. But Jesus led men into the heart of the mountains. The hopes of the nation had hovered for centuries round a kingdom. But only Jesus disclosed the trae nature of the shining city of God. Prophets had encouraged lonely exiles with the cry, ' Behold your God cometh ! ' But it was not until Jesus ap- peared that one who waited for the consolation of Israel could say, ' Mine eyes have seen thy salva- tion ' (Lk 2»''). The gospel preached by Jesus gave full substance and final form to the faint and tremulous hopes of centuries. For this reason the gospel must be the unchanging element in the Church's message. Being 'news' about God and the Kingdom, it cannot change until they change.
A distinction has been drawn between the gospel which Jesus preached and His ethical teaching. The Church's teaching of the Christian ethics must be a changing message. It is the application of the principles of Christ's teaching to present circumstances. The Christian ethic of the last generation is out of date in presence of to-day's problems. The Church must study the ethical principles enunciated by Jesus, in order to apply them to modern needs. But whilst the Christian ethi.- develops and is modified by circumstances, the Christian gospel cannot change. It is good news about facts. It must be stated in modern phraseology, that men may hear it in their owii
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demand for a social ffospel, whilst sonie maintain that the t'ospel cannot be concerned with social conditions. I'rnl.ut'Iy the term 'gospel' is bein^ used in two senses. As .lesns vim.-(1 it, 'the gospel* is a definite message, distinct from the ( inibtian ethic, and also distinct from the work of healing jiractised by the Lord. But from Apostolic days onward the term ' gospel * has been used to cover the threefold function — preachmg the gospel, teaching the ethic, and healing the sick. In its original and more limited sense, ' gospel ' is simply the ' news ' brought by Jesus. In its historical and broader sense, ' gospel ' is the whole ' God-story * : it includes the entire record of Jesus Christ's life and work. Thus used, the term covers the ethic that Jesus Christ taught, and the social service that He prac- tised. In this sense .'gospel ' includes all ethical teaching and social service that are in accordance with the mind of the Master. It is open to question, however, whether the Church has not suffered loss by broadening the reference of this word. Jesus used it to describe the 'good news' He brought to the