The etymology of evangelium (“Gospel”).
The etymology of evangelium (“Gospel”).
§ 3. Christ and His apostles called the primary part of their teaching about the free forgiveness of sins and the mercy of the heavenly Father “the Gospel” [evangelium], and in this they followed the Greek translation of the Old Testament which everyone was using at that time. The Messiah says (Ps. 40:[7]): “Lo, I come. In the head of the book it is written of Me.” Verse 9: “I have told the good news [εὐηγγελισάμην] of righteousness in the congregation.” The Epistle to the Hebrews (10:5) clearly assigns this passage to Christ. “He shall give words of power to those who preach good news [τοῖς εὐαγγελιζομένοις]” (Ps. 68:11). The apostle applies this psalm to Christ’s kingdom (Eph. 4:8 [cf. Ps. 68:18]). Therefore surely His particular teaching is the evangelium. “Preach the good news [εὐαγγελίζεσθε] of His salvation from day to day” (Ps. 96:2). The Gospel [evangelium] is the new song of the New Testament about the salutary coming of the Lord. “Get you up a high mountain, you who preach good news [ὁ εὐαγγελιζόμενος]” (Isa. 40:9). The context of the passage shows that Christ is meant. In the Vulgate of Isa. 41:27 the word evangelizare occurs, though the Greek translates it: “I shall encourage them for the journey [παρακαλέσω εἰς ὁδόν].” “How beautiful are the feet of those preaching [τῶν εὐαγγελιζομένων] a report of peace, as of one who preaches [εὐαγγελιζομένος] good things” (Isa. 52:7). “Behold, on the mountains the feet of one who preaches good news [εὐαγγελιζομένου],” etc. (Nah. 1:15).
The apostle (Rom. 10:15) takes these texts to refer to the preaching of grace in the New Testament. “They shall preach [εὐαγγελιοῦνται] the salvation of the Lord” (Isa. 60:6). “The Lord has sent Me to preach good news [εὐαγγελίσασθαι] to the poor” (Isa. 61:1). Christ interprets this passage as referring to His own ministry (Matt. 11:[5–]6; Luke 4:18). There are some who make a distinction between ἐπαγγελία, which they call the promise about Christ who was yet to appear, and εὐαγγέλιον, which they call the announcement of Christ who has appeared. But this distinction does not always hold true and does not concern the matter itself, which is the same in both instances; rather, it should be taken in regard to the manner of revelation.