Homonyms.
Homonyms.
The incomparable theologian Chemnitz (Loci, part 2, p. 555) notes three uses of this word from Greek writers. The first is used for the actual fortunate announcement of something good and pleasant. Aristophanes (Plutus): “I wish to crown you for the good tidings [εὐαγγέλια] you have reported.” Second, it is taken as a gift or reward which is given to the person who announces the joyful tidings. Homer (Odyss., ξ ): “May the good tidings [εὐαγγέλιον] be mine.” Cicero (Epist. ad Attic., bk. 2, Letter 8): “How sweet your letters are! I confess that I owe them the good tidings [evangelia]!” Third, it is used for the sacrifices and supplications which used to be decreed at the announcement that something had turned out well. Plutarch (on Phocion.): “They sacrificed the good tidings [εὐαγγέλια].”
** Indeed, the same meanings occur in Holy Writ. The first use is found in 2 Sam. 4:4 and 18:27 and in Isa. 61:1–2; the second is [also] extant in the Septuagint translation of 2 Sam. 4:10 and 18:22; and the third is in Paul’s Epistle to the Romans 15:16, where he calls himself “a minister of Christ, sacrificing the Gospel [ἱεουργοῦντα τὸ εὐαγγέλιον] of God.” **
The Septuagint translators use the word εὐαγγελίζειν in place of ּבִּׂשַר, “he announced carnal things, pleasurable, and joyful,” and it is always used in a good sense about the happy news of something good. It seems to be used in a bad sense only once (1 Sam. 4:17), about the man who was bringing the news of the death of the children to their father, Eli. Yet this is explained by some in this way: that even though the news about the death of his children was sad to their father, yet it was very pleasing to God’s people because they had been freed from those wicked tumors of the priesthood.1
** For the Holy Spirit seems to have used this word for a salutary and pleasant event which followed the taking of the ark and the death of Eli’s children, to signify that God does not customarily and usually plan salutary things without great upheavals. Some go back to the mystery which was truly good news: that the ark of the covenant, the Law of God, and the worship of the true God has been transferred to foreigners, now that the synagogue has been abandoned and the Old Testament priesthood is dead. This can also be referred to the foundation of the Gospel, which is the incarnation of the Son of God. **
The designations used in the Scriptures to express ּבִּׂשַר and εὐαγγελίζειν can be applied most beautifully to the quality of Gospel teaching. In general, ּבִּׂשַר means “he announced a carnal and pleasant thing” or “he announced happy things for the flesh,” so that the nature of this doctrine is indicated: that it moreover offers its good things to all and exhilarates people with a very happy message; and at the same time it expresses the lot of its hearers: that they are flesh and liable to many infirmities, so that they should by no means ignore this divinely offered salvation.
In particular these words are used: (1) When enemies, from whom a great and perilous danger was imminent, have been put to flight, and the announcement is made that peace has been restored (1 Sam. 31:9; 2 Sam. 1:20; 18:19). In this way the Gospel announces that Christ “has freed us from the hand of our enemies” (Luke 1:74), “has delivered us from the dominions of darkness” (Col. 1:13), “has despoiled the principalities and powers and has made a triumph of them” (Col. 2:15). Consequently, these two are joined together: “The Lord gives the word; great is the host of those who bore the tidings [evangelizantium]; the housewife divided the spoil” (Ps. 68:11–12). (See Chrysostom, on Matthew, homily 1.)
(2) When the birth of a son is announced to someone (Jer. 20:15). Thus in the Gospel it is announced: “For to us a Son is born and given” (Isa. 9:6). “To all who received Him He gave power to become the sons of God” (John 1:12) “so that through Him we might receive the adoption of sons” (Gal. 4:5).
(3) When freedom is declared to captives and comfort to those who mourn (Isa. 61:1). Thus it is announced in the Gospel that Christ “has set” us “captives free from the waterless pit” (Zech. 9:11). Hence there is that most joyful declaration: “Comfort, comfort My people, says your God. Speak to the heart of Jerusalem and cry to her that her warfare is ended” (Isa. 40:1–2).
(4) When the lifting of a siege is announced (2 Kings 7:9). Thus in the Gospel a liberation from the prison of hell and from the power of Satan is declared.
(5) When the death and destruction of a foe are announced (2 Sam. 4:10). Thus in the Gospel the happy news is published that Christ is death to our death and a plague to hell (Hosea 13:14).2
§ 6. The proper and genuine meaning of this word is: (1) When it is used for the doctrine of the free forgiveness of sins through faith in Christ. All the statements of Scripture in which the word “Gospel” is attributed to this kind of heavenly doctrine pertain here. “The poor have the Gospel preached to them” (Matt. 11:5), etc.
(2) Related to this meaning is that which is used in regard to the public proclamation of the revealed Messiah and the solemn publication of the New Testament: “The beginning of the Gospel of Jesus Christ” (Mark 1:1). There it is shown that the public proclamation of the revealed Messiah began in the preaching of John. Concerning this passage, the observation is made that the teaching in the Old Testament about the coming Messiah is called ἐπαγγελία [“promise”] but that the preaching of the revealed Messiah in the New Testament is called εὐαγγέλιον [“Gospel,” “good news”]. The apostle declares that he has been “set apart for the preaching of the Gospel of God which He promised beforehand through His prophets” (Rom. 1:[1–]2).
(3) The word “Gospel” is used generally for the entire ministry of the New Testament, which includes not only the teaching of grace but also of the Law. “Preach the Gospel to every creature” (Mark 16:15), which is explained as having been said generally: “Teach all nations” (Matt. [28:20]). Yet we must point out that with the word “Gospel” a synecdoche is claimed, not at all inappropriately, in the declarations which express the entire ministry of teaching, so that the whole is understood from [reference to] the more worthy and powerful part.
(4) Finally, this title is given to the historical writings of the evangelists in which they set forth the birth, life, teaching, miracles, suffering, and resurrection of Christ. Some take the passage “whose praise is in the Gospel” (2 Cor. 8:18) in the sense that it refers to the evangelical account written by Luke. This account was sealed at Paul’s order, as Nicephorus (Hist., 2, ch. 43) reports on the basis of Bishop Dorotheus of Cyprus. Thus many of the ancients claim that the apostle has this in mind when he says “according to my Gospel” (Rom. [2:16]; 2 Tim. 2:8). The customary meaning by which the word “Gospel” is used for a pericope or particular part of the account of Christ, which is generally explained for the congregation on festival days and Sundays, is also assigned here.