Significance of Euangelion in Biblical Scripture
The Concept of Euangelion in Biblical Scripture
The term "euangelion" (εὐαγγέλιον), translated as "gospel" or "good news," is central to Christian theology and is deeply rooted in biblical scripture. The concept is first introduced in the New Testament, where it refers to the message of salvation through Jesus Christ [1].
In the biblical context, "euangelion" is associated with the announcement of the arrival of the Messiah and the kingdom of God. The Gospels, particularly Matthew, Mark, Luke, and John, are considered the primary sources for understanding the euangelion. The term is used to describe the message preached by Jesus and his disciples, emphasizing the good news of salvation and redemption [7].
The significance of euangelion is highlighted in various New Testament passages. In Luke 2:10, the angel announces to the shepherds, "I bring you good news [εὐαγγελίζομαι] of great joy that will be for all the people" [7]. This passage illustrates the connection between euangelion and the joy associated with the birth of Jesus. The euangelion is not just a message but an event that brings salvation and redemption to humanity.
The apostle Paul further develops the concept of euangelion in his epistles. In 2 Corinthians 9:13, the "Gospel of Christ" is described as the "doctrine of grace, life, and salvation by Christ" [5]. This understanding of euangelion emphasizes its connection to the person and work of Jesus Christ. The euangelion is seen as a manifestation of God's grace and love towards humanity.
The book of Hebrews contrasts the euangelion with the legal dispensation of the Old Testament, highlighting the superiority of the gospel message. According to Matthew Henry, the author of Hebrews asserts the "excellency of the gospel above that of the law" (Hebrews 1:1-3) [4]. This comparison underscores the significance of euangelion as a new and superior covenant between God and humanity.
The euangelion is also associated with the concept of the kingdom of God. In Revelation 14:6, an angel is seen "flying in mid-air, with an eternal gospel [εὐαγγέλιον] to proclaim to those who dwell on earth" [2]. This passage highlights the universal scope of the euangelion, emphasizing its relevance to all people.
Different Christian traditions have interpreted the euangelion in various ways. The Nonconformist/Puritan tradition, represented by Matthew Henry, emphasizes the connection between the euangelion and the doctrine of salvation by grace through faith [2, 4]. The Presbyterian tradition, as seen in the commentary by Jamieson, Fausset & Brown, highlights the christological significance of euangelion, linking it to the person and work of Jesus Christ [3, 6, 8].
The historical development of the euangelion concept is closely tied to the early Christian church and its missionary endeavors. The term "evangelist" (εὐαγγελιστής) is used to describe those who preached the euangelion, such as Philip (Acts 21:8) and the apostles [1]. The euangelion was seen as a central aspect of Christian preaching, emphasizing the good news of salvation through Jesus Christ.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
- Revelation (Nonconformist/Puritan) “Matthew Henry on Revelation 14:6: In this part of the chapter we have three angels or messengers sent from heaven to give notice of the fall of Babylon, and of those things that were antecedent and consequent to that great event. I. The first angel was sent on an errand antecedent to it, and that was to preach the everlasting gospel, Rev 14:6, Rev 14:7. Observe, 1. The gospel is an everlasting gospel; it is so in its nature, and it will be so in its consequences. Though all flesh be grass, the word of the Lord endureth for ever. 2. It is a work fit for an angel to preach this everlasting gospe”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 12:14: were given--by God's determinate appointment, not by human chances (Act 9:11). two--Greek, "the two wings of the great eagle." Alluding to Exo 19:4 : proving that the Old Testament Church, as well as the New Testament Church, is included in "the woman." All believers are included (Isa 40:30-31). The great eagle is the world power; in Eze 17:3, Eze 17:7, Babylon and Egypt: in early Church history, Rome, whose standard was the eagle, turned by God's providence from being hostile into a protector of the Christian Church. As "wings" express remote p”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 1 (introduction): In this chapter we have a twofold comparison stated: I. Between the evangelical and legal dispensation; and the excellency of the gospel above that of the law is asserted and proved (Heb 1:1-3). II. Between the glory of Christ and that of the highest creatures, the angels; where the pre-eminence is justly given to the Lord Jesus Christ, and clearly demonstrated to belong to him (Heb 1:4 to the end).”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
- Jude (Presbyterian) “Jamieson, Fausset & Brown on Jude 1:9: Michael, the archangel--Nowhere in Scripture is the plural used, "archangels"; but only ONE, "archangel." The only other passage in the New Testament where it occurs, is Th1 4:16, where Christ is distinguished from the archangel, with whose voice He shall descend to raise the dead; they therefore err who confound Christ with Michael. The name means, Who is like God? In Dan 10:13 he is called "One ('the first,' Margin) of the chief princes." He is the champion angel of Israel. In Rev 12:7 the conflict between Michael and Satan is again alluded to. about ”
- Luke (Protestant academic) “Tyndale House on Luke 2:9: 2:9-10 terrified: As with Zechariah and Mary, the angelic presence was glorious and frightening. The angel told the shepherds, “Don’t be afraid” (cp. 1:11-13, 28-30). • I bring you good news: This verb (Greek euangelizō, “I evangelize”) is from the same root as the word for “Good News” (Greek euangelion, sometimes translated gospel; e.g., Gal 2:5, 7, 14). Isaiah’s prophecies describe God’s salvation as good news (see, e.g., Isa 52:7; 61:1). • to all people (literally to all the people): In Luke’s writings, “the people” (grammatical singular) always refers to the peop”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 4:8: Wherefore--"For which reason," namely, in order to intimate that Christ, the Head of the Church, is the author of all these different gifts, and that giving of them is an act of His "grace" [ESTIUS]. he saith--God, whose word the Scripture is (Psa 68:18). When he ascended--GOD is meant in the Psalm, represented by the ark, which was being brought up to Zion in triumph by David, after that "the Lord had given him rest round about from all his enemies" (2Sa. 6:1-7:1; 1Ch. 15:1-29). Paul quotes it of CHRIST ascending to heaven, who is therefore GOD.”