raised and solved therein. The setting forth of a loftier morality, and the enthusiasm which makes the foulest nature aspire to and reach its heaven-touching heights, are found together there. To it poet and painter, architect and musician, owe their noblest themes. The good news of the world is the story of Christ's life and death. Let us be thankful for its form; let us be thankful for its substance.
But we must not forget that, as Paul, who is so fond of the word, has taught us, the historical fact needs some explanation and commentary to make the history a gospel. He has declared to us 'the gospel which he preached,' and to which he ascribes saving power, and he gives these as its elements, 'How that Christ died for our sins, according to the Scriptures, and that He was buried, and that He rose again the third day, according to the Scriptures.' There are three facts—death, burial, resurrection. These are the things that any eye could have seen. Are these the gospel? Is there any saving power in them? Not unless you add the commentary 'for our sins,' and 'according to the Scriptures.' That death was a death for us all, by which we are delivered from our sins—that is the main thing; and in subordination to that thought, the other that Christ's death was the accomplishment of prophecies—these make the history a gospel. The bare facts, without the exhibition of their purpose and meaning, are no more a gospel than any other story of a death would be. The facts with any lower explanation of their meaning are no gospel, any more than the story of the death of Socrates or any innocent martyr would be. If you would know the good news that will lift your heavy heart from sorrow and break your chains of sin, that will put music into your life and make your days blaze into brightness as when the sunlight strikes some sullen mountain-side that lay black in shadow, you must take the fact with its meaning, and find your gospel in the life and death of Him who is more than example and more than martyr. 'How that Christ died for our sins, according to the Scriptures,' is 'the gospel of Christ.'
II. The Gospel of Christ is the 'Gospel of God.'
This form of the expression, though by no means so frequent as the other, is found throughout Paul's epistles, thrice in the earliest—Thessalonians (1 Thess. ii. 8), once in the great Epistle to the Romans (i. 1), once in Corinthians (2 Cor. xi. 7), and once in a modified form in the pathetic letter from the dungeon, which the old man addressed to his 'son Timothy' (1 Tim. i. 11). It is also found in the writings of Peter (1 Pet. iv. 17). In all these cases the phrase, 'the gospel of God,' may mean the gospel which has God for its author or origin, but it seems rather to mean 'which has God for its subject.'
It was, as we saw, mainly designated as the good news about Jesus Christ, but it is also the good news about God. So in one and the same set of facts we have the history of Jesus and the revelation of God. They are not only the biography of a man, but they are the unveiling of the heart of God. These Scripture writers take it for granted that their readers will understand that paradox, and do not stop to explain how they change the statement of the subject matter of their message, in this extraordinary fashion, between their Master who had lived and died on earth, and the Unseen Almightiness throned above all heavens. How comes that to be?
It is not that the gospel has two subjects, one of which is the matter of one portion, and the other of another. It does not sometimes speak of Christ, and sometimes rise to tell us of God. It is always speaking of both, and when its subject is most exclusively the man Christ Jesus, it is then most chiefly the Father God. How comes that to be?
Surely this unconscious shifting of the statement of their theme, which these writers practise as a matter of course, shows us how deeply the conviction had stamped itself on their spirits, 'He that hath seen Me hath seen the Father,' and how the point of view from which they had learned to look on all the sweet and wondrous story of their Master's life and death, was that of a revelation of the deepest heart of God.
And so must we look on that whole career, from the cradle to the cross, from Calvary to Olivet, if we are to know its deepest tenderness and catch its gladdest notes. That such a man has lived and died is beautiful, and the portrait will hang for ever as that of the fairest of the children of men. But that in that life and death we have our most authentic knowledge of what God is, and that all the pity and truth, the gentleness and the brotherliness, the tears and the self-surrender, are a revelation to us of God; and that the cross, with its awful sorrow and its painful death, tells us not only how a man gave himself for those whom he loved, but how God loves the world and how tremendous is His law—this is good news of God indeed. We have to look for our truest knowledge of Him not in the majesties of the starry heavens, nor in the depths of our own souls, not in the scattered tokens of His character given by the perplexed order of the world, nor in the intuitions of the wise, but in the life and death of His Son, whose tears are the pity of God as well as the compassion of a man, and in whose life and death the whole world may behold 'the brightness of His glory and the express image of His person,' and be delivered from all their fears of an angry, and all their doubts of an unknown, God.
There is a double modification of this phrase. We hear of 'the gospel of the grace of God' and 'the gospel of the glory of God,' which latter expression, rendered in the English version misleadingly 'the glorious gospel,' is given in its true shape in the Revised Version. The great theme of the message is further defined in these two noteworthy forms. It is the tender love of God in exercise to lowly creatures who deserve something else that the gospel is busy in setting forth, a love which flows forth unbought and unmotived save by itself, like some stream from a hidden lake high up among the pure Alpine snows. The story of Christ's work is the story of God's rich, unmerited love, bending down to creatures far beneath, and making a radiant pathway from earth to heaven, like the sevenfold rainbow. It is so, not merely because this mission is the result of God's love, but also because His grace is God's grace, and therefore every act of Christ which speaks His own tenderness is therein an apocalypse of God.
The second of these two expressions, 'the gospel of the glory of God,' leads up to that great thought that the true glory of the divine nature is its tenderness. The lowliness and death of Christ are the glory of God! Not in the awful attributes which separate that inconceivable Nature from us, not in the eternity of His existence, nor in the Infinitude of His Being, not in the Omnipotence of His unwearied arm, nor in fire-eyed Omniscience, but in the pity and graciousness which bend lovingly over us, is the true glory of God. These pompous 'attributes' are but the fringes of the brightness, the living white heart of which is love. God's glory is God's grace, and the purest expression of both is found there, where Jesus hangs dying in the dark, The true throne of God's glory is not builded high in a remote heaven, flashing intolerable brightness and set about with bending principalities and powers, but it is the Cross of Calvary. The story of the 'grace of our Lord Jesus Christ,' with its humiliation and shame, is the 'gospel of the grace,' and therefore is the 'gospel of the glory, of God.'
III. The good news of Christ and of God is the gospel of our salvation and peace.
We read of 'the gospel of your salvation' (Eph. i. 13), and in the same letter (vi. 15) of 'the gospel of peace.' In these expressions we pass from the consideration of the author or of the subject matter of the good news to that of its purpose and issue. It is meant to bring to men, and it does in fact bring to all who accept it, those wide and complex blessings described by those two great words.
That good news about Christ and God brings to a man salvation, if he believes it. To know and feel that I have a loving Father who has so cared for me and all my brethren that He has sent His Son to live and die for me, is surely enough to deliver me from all the bonds and death of sin, and to quicken me into humble consecration to His service. And such emancipation from the burden and misery of sin, from the gnawing consciousness of evil and the weakening sense of guilt, from the dominion of wrong tastes and habits, and from the despair of ever shaking them off which is only too well grounded in the experience of the past, is the beginning of salvation for each of us. That great keyword of the New Testament covers the whole field of positive and negative good which man can need or God can give. Negatively it includes the removal of every evil, whether of the nature of sorrow or of sin, under which men can groan. Positively it includes the endowment with all good, whether of the nature of joy or of purity, which men can hope for or receive. It is past, present, and future, for every heart that accepts 'the word of the truth of the gospel'—past, inasmuch as the first effect of even the most incomplete acceptance is to put us in a new position