The Gospel, Salvation & The Sinner
Harry Osborne

The books of Matthew, Mark and Luke all record that Jesus' baptism by John the Baptist and Jesus' temptation in the wilderness were followed by His earthly ministry. Each of the books then tell us about the events and work of that ministry. From the beginning to the end of Jesus' earthly ministry, His actions repeatedly and consistently involved the preaching of the gospel.

Matthew said, "Now Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom..." (Matthew 4:23). "And Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom..." (Matthew 9:35). The focus Jesus had in teaching the people was to introduce them to the principles of the gospel. That gospel was the means by which people were introduced to the kingdom. Hence, when we find Jesus preaching the kingdom, we know He is declaring the gospel.

Mark added, "Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, 'The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel'" (Mark 1:14-15). Note again the connection between the gospel and the kingdom. The preaching of the gospel of the kingdom not only informed, but through it Jesus demanded a response from the hearers of that gospel.

Luke quoted Jesus as saying, "The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor. He has sent Me to heal the brokenhearted, to preach deliverance to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to preach the acceptable year of the Lord" (Luke 4:18-19). The preaching of the gospel was connected with the blessings Christ brought. How do we know? Because Jesus made that connection between the message of the gospel and the blessing He would give. If one views the gospel's information and instruction as oppressive, he clearly has a different view of the gospel than Christ had.

The Gospel Message & Christ's Blessings

Let us follow that connection further as we see Jesus describing His purpose upon the earth. He said, "I must preach the kingdom of God... because for this purpose I have been sent" (Luke 4:35). However, a little later Jesus said, "the Son of Man has come to seek and to save that which was lost" (Luke 19:10).

How can both of these statements correctly describe the purpose Christ had in coming to this world? If we understand that the gospel of the kingdom plays a part in the salvation of the lost, the statements are easily reconciled. In the book of John, Jesus explained why His words, the gospel, are connected with salvation or eternal life. He said:

He who rejects Me, and does not receive My words, has that which judges him - the word that I have spoken will judge him in the last day. For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak. And I know that His command is eternal life. Therefore, whatever I speak, just as the Father has told Me, so I speak (John 12:48-50).

The words of Christ, His gospel, will be the standard of judgment at the end of time. That gospel represents the united will of the divine beings we know as the Father and the Son. John 14-16 shows that the Holy Spirit is also a participant in that united will since He was the one through whom the gospel was delivered by inspiration (John 14:26; 16:7-15).

If we understand that the gospel is the united will of deity, we should automatically see its importance. It is the communication of the eternal God's instructions to mortal man. It was so important that one of deity, the Son, took upon Himself the nature of humanity that He might begin the process of declaring that will to mankind.

Identifying the Blessing

But to what end was this will of God delivered to mankind? We have already noted that there are various indications that this gospel was given for the purpose of making possible the salvation of the sinner. However, does any passage in the Bible clearly state such? Notice the following:

[God] has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel (2 Timothy 1:8-9).

Since God calls us to salvation through the gospel, He demands that we respect the pattern laid down within that gospel regarding how we may be saved by His grace. Paul confirms this by saying, "Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus" (2 Timothy 1:13).

So, there is a pattern instructing us about the salvation which is revealed within the gospel of Christ (2 Timothy 1:8-9). We are instructed to follow that pattern (2 Timothy 1:13; John 12:48-50). But what did Jesus teach us about our responsibility relating to our salvation?

Our Responsibility

If we want to understand the gospel which Jesus preached, we must start at the beginning. That beginning is not the personal teaching of Christ while on earth, but the preparatory work done by John the Baptist. Mark notes this fact as he begins his gospel account with these words:

The beginning of the gospel of Jesus Christ, the Son of God. As it is written in the Prophets: "Behold, I send My messenger before Your face, who will prepare Your way before You. The voice of one crying in the wilderness: Prepare the way of the Lord, make His paths straight." John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins (Mark 1:1-4).

Thus, the following facts must be understood from the work of John the Baptist:

  1. It was the beginning of the gospel of Christ.

  2. John prepared the way for Jesus through his work and teaching.

  3. The baptism John taught was based upon repentance. In other words, people were baptized as a result of having first repented of their sins.

  4. When people responded to John's teaching about repentance, they confessed their sins and were baptized.

  5. The baptism was "for the remission of sins."

  6. The act of baptism took place "in the river Jordan" (Mark 1:5). That place was chosen "because there was much water there" (John 3:23). Thus, the baptism was not sprinkling or pouring, but immersion.

Clearly, part of the message of John the Baptist was that people must repent and be baptized for the remission of their sins. Lest anyone think this was merely John's idea, Luke 3:2-3 says it was the "word of God" which came unto John. Thus, God commanded the repentance and baptism taught by John in laying the foundation for the gospel of Christ.

During Jesus' ministry, He was asked about the origin of His authority (Matthew 21:23-32). He responded with a question of His own, alluding to the baptism taught by John. He asked, "The baptism of John, where was it from? From heaven or from men?" (v. 25). Both He and His detractors knew those were the only alternatives.

If it was from men, it was vain (Mark 7:7-9). If it was from heaven, it was from God, thus making it essential.

Their reasoning to arrive at an answer was interesting. "If we say, 'From heaven,' He will say to us, 'Why then did you not believe him?'" (v. 25). They recognized that they could not say they believed one when they had not obeyed his message. If they really believed John's baptism was from heaven, they would have been baptized!

Jesus confirmed their understanding about the nature of true belief. Matthew 21:32 contrasts the publicans and harlots who had believed John with the officials of Israel who did not believe him. How could it be known that one group believed while the other group did not believe? Simple -- one obeyed and the other did not obey.

Notice the same kind of contrast in Luke 7:29-30. We see that "the tax collectors justified God, having been baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God for themselves, not having been baptized by him." If one was not obedient to the teaching coming from God through John regarding baptism, they rejected God's counsel! While some label those teaching the necessity of water baptism as "Pharisees," the truth is that the Pharisees did not view baptism as essential. So, when one says baptism is not necessary for remission of sins and salvation, he is in agreement with the Pharisees and their doctrine.

Today, we hear a number of people, including many preachers, saying baptism is not a part of the pattern revealed in the gospel of Christ regarding our salvation. They say one is saved at the point of faith only. How would that have worked in John's time? Jesus said that those who failed to obey did not believe. Might that be the problem with some today who do not obey?

After seeing what John taught about one's responsibility to obey God's teaching to be forgiven of sins, we are caused to wonder if Jesus taught the same thing about our need to obey His teaching to receive the remission of sins.

So, what did Jesus teach in His gospel when He declared the terms upon which we may be forgiven of our sins? Does it state any conditions at all? How can we know the intentions of our Lord regarding this matter? Did He express His will and leave it behind as people today may leave their will behind expressing the conditions for inheriting certain blessings?

The Hebrew writer speaks of Christ's gospel as a "will" or "testament." As in all wills or testaments, the writer notes, "For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives" (Heb. 9:16-17). Thus, Christ's will did not take effect until after He died.

If we want to know the pattern for our salvation today, we do not follow the example of those saved before the death of Jesus. We would not look to Noah and build an ark. We would not look to Abraham and sojourn through Palestine. Nor would we say, "I want to be saved like the thief on the cross." All of those cases were before the death of Christ.

Jesus had a unique opportunity regarding His will. He was able to announce its conditions after He died! This was made possible because of His resurrection. But what did He say about the conditions of His will? The following three passages are parallel announcements of that will which, when taken as a whole, clearly define the conditions for our salvation:

All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age (Matthew 28:18-20).

Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned (Mark 16:15-16).

Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem (Luke 24:46-47).

When we gather the sum of the information, what do we find? One must hear the gospel, believe it, repent of his sins, be baptized and continue to do all things commanded by Christ through His apostles. The one who meets those conditions is a disciple of Christ, saved and enjoys the remission of sins. Very simply, those are the conditions and blessings laid down by Christ in His will. None of us has the right to change that will. We cannot take part of it, reject the rest, and still expect the inheritance of salvation.

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