The Living Word (Lesson 14)

Understanding the Gospels

In our attempt to understand the gospel accounts, it would do us well to examine three different aspects of this unique biblical genre: first we will examine the question, “What is the gospel?” Second, we will look at the contrasts and similarities between the different gospel accounts. Third, we will discuss the use of parables, a literary device that is found almost exclusively in the gospels.

What is the Gospel?

The word translated “gospel” simply means “good news,” or a “joyful message”. This is an excellent summary of what is contained in the gospels, the joyful account of the birth, perfect life, mighty miracles, profound teachings, substitutionary death, and victorious resurrection of Christ, the promised Messiah. The gospels are the very center and pinnacle of redemptive history. Without them, Christianity would be nothing. They are the actual, historical fulfillment of all the prophecies and types for which the Old Testament saints were waiting. They are the sole substance of the New Testament teachings and doctrines. They are the only basis for the church’s faith in the present blessings of forgiveness and reconciliation, and its hope for the coming glorious banishment of all sin and suffering and doubt that still plague her today. Therefore, a proper understanding of the gospel, as related to us by Matthew, Mark, Luke, and John, is absolutely necessary for our growth in grace and in the knowledge that leads us to eternal life. In examining the question, “What is the gospel,” it would perhaps be helpful to note how the authors of the New Testament defined the term. In Romans 1:2-4, Paul speaks of “the gospel of God (which He had promised beforehand through His prophets in the Holy Scriptures), about His Son, Jesus Christ our Lord, who was made of the seed of David according to the flesh, who was marked out the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead;” The gospel is nothing unforeseen in the history of mankind. We see from this text that “the gospel is a testimony of the revealed salvation, which had formerly been promised to the Fathers in an uninterrupted succession of ages. It points out, at the same time, a distinction between the promises which kept the hope of the people in suspense, and this joyful message, by which God declares that he has accomplished those things which he had formerly required them to expect” (John Calvin). As Paul says later in Romans, “the righteousness of God is openly manifested, which was testified by the Law and the Prophets” (Romans 3:21). In summing up the significance of the gospel, John Calvin makes the following observations:

Paul means not only that Christ is the pledge of all the blessings that God has ever promised, but that we have in him a full and complete exhibition of them; as he elsewhere declares that “all the promises of God in him are yea, and in him amen,” (2 Cor. i.20.) And, indeed, the freely bestowed adoption, by which we are made sons of God, as it proceeds from the good pleasure which the Father had from eternity, has been revealed to us in this respect, that Christ (who alone is the Son of God by nature) has clothed himself with our flesh, and made us his brethren. That satisfaction by which sins are blotted out, so that we are no longer under the curse and the sentence of death, is to be found nowhere else than in the sacrifice of his death. Righteousness, and salvation, and perfect happiness, are founded on his resurrection. The Gospel, therefore, is a public exhibition of the Son of God “manifested in the flesh,” (1 Tim. iii.16,) to deliver a ruined world, and to restore men from death to life. It is justly called a good and joyful message, for it contains perfect happiness. Its object is to commence the reign of God, and by means of our deliverance from the corruption of the flesh, and of our renewal by the Spirit, to conduct us to the heavenly glory. For this reason it is often called “the kingdom of heaven,” and the restoration to a blessed life, which is brought to us by Christ, is sometimes called “the kingdom of God”: as when Mark says that “Joseph waited for the kingdom of God,” (xv. 43,) he undoubtedly refers to the coming of the Messiah.

Note particularly how Calvin deals with the terms “the kingdom of God,” or “the kingdom of heaven,” which are used frequently in the gospels. A proper understanding of this terminology — the kingdom of God being the present reign of God in the hearts of believers by the gospel — is vital for understanding the message of the gospels. Dozens of times the gospels proclaim that the kingdom has arrived. But not all understood its nature: Jesus, “being asked by the Pharisees when the kingdom of God would come, He answered and said, The kingdom of God does not come with observation. Nor shall they say, Lo here! or, behold, there! For behold, the kingdom of God is within you” (Luke 17:20,21). Understanding this kingdom of God as the universal spread of the gospel, which has already begun and will be consummated when Christ returns, is vital for understanding the message of the gospels.

In Summary, the teaching of the gospels is that God has

  1. Fulfilled the prophetic promises

  2. Proclaimed the beginning of the kingdom through Jesus of Nazareth, the Messiah and Servant of the Lord

  3. Accomplished mighty works through Christ, who lived a perfect life of obedience and righteousness, and manifested in the flesh the very nature and power of God

  4. Delivered him up to be crucified as the spotless, substitutionary sacrifice for the sins of those who believe on him

  5. Raised him from the dead, giving testimony to Christ’s completed work and victory over sin and death; and exalted him as Messiah, the Son of God and Lord of all

  6. And God will send him back as Judge and Savior to consummate the kingdom of his eternal reign

  7. In response to what God has done in Christ and what you have done to Christ, “Repent and be baptized every one of you in the name of Jesus Christ of you for the forgiveness of your sins.”

[List taken from A.B. Rhodes, and slightly modified]

Similarities and distinctions in the gospel accounts

Because of the earth-shattering significance of what God accomplished by Christ through his birth, death, and resurrection, the Spirit inspired four accounts of Christ’s life and ministry. Every one of them proclaims the good news of what Christ has accomplished, focusing specifically on his death, burial, and resurrection. But each of them also has different major themes and emphases that are more clearly developed than in the other gospel accounts. This distinction is the most dramatic in John, which shares little material in common with the other three, known as the “synoptic” gospels, because they have the same essential point of view. In light of these differences, it would be beneficial to note the prominent characteristics of each of the gospel accounts.

  1. Matthew: The Gospel of the Promised Messiah

    Matthew emphasizes the Old Testament scriptures, and how Christ fulfills them; he gives special attention to the parables of Jesus, containing several that are not found in any other gospel. he emphasizes the discourses of Jesus, (The Sermon on the Mount [5-7], the charge to the twelve [10], Parables of the Kingdom [13], Teaching on true greatness and forgiveness [18], and Teaching on last things [24-26]). He emphasizes the victory of the church, and the destruction of her enemies (16,18,23).

  2. Mark: The Gospel of the Wonder-Working Servant

    Mark gives a very fast-paced account of the life and miracle-working power of Christ. Mark emphasizes the prophesied “Servant of the Lord,” (Is. 53, et. al.), and his divine power.

  3. Luke: The Gospel of the Savior of All Sorts of People

    While Matthew and Mark seem relatively more Jewish in perspective, Luke makes very clear the fact that the restored Israel is composed of every tribe, tongue, kindred, and nation. Luke relates the birth of Christ to the world political situation (2:1,2), and includes the prophecy of Simeon that the child was “a light for revelation to the Gentiles” (2:32). Luke emphasizes Christ’s concern for the Samaritans and women, sinners and outcasts, the poverty-stricken and the Gentiles. Luke also emphasizes the joyfulness of the gospel message, the significance of prayer, and the work of the Holy Spirit.

  4. John: The Gospel of the Son of God

    John is the most distinctive of all the gospel accounts. John emphasizes more the doctrinal truths connected with the work of Christ than the historical accounting of his life. After the other three gospels were written, John wrote to draw out the full theological significance of what had been recorded. Accordingly, he begins with a strong affirmation of Christ’s deity, and the benefits he holds forth to the elect. Throughout the gospel, John emphasizes the miracles of Christ which prove his deity, and His “I Am” statements (I am the bread of life [6:35], I am the light of the world [8:12], I am the gate [10:7,9], I am the Good Shepherd [10:11,14], I am the resurrection and the life [11:25], I am the way, the truth, and the life [14:6], I am the true vine [15:1,5]). A key verse for understanding the message of John is the purpose statement he gives for his gospel in 20:31, “But these are written so that you might believe that Jesus is the Christ, the Son of God, and that believing you might have life in His name.”

    When we study the gospels, we should note the distinctive emphases and themes of each gospel-writer as we read his account of an event or teaching of Christ. We should also gain a fuller understanding of the passage by comparing it with parallel accounts in the other gospels.

Dealing with the Parables

A parable has been defined as “a true to life short story designed to teach a truth or to answer a question” (Robertson McQuilkin). This definition sets it apart from an allegory, in that an allegory is not true to life. For example, Jesus calling himself the Vine is an allegory, because in real life, people are not vines. But a parable deals with people as they actually are, and events as they could happen in reality. It is essential to note Jesus’ own instruction on the purpose for which he spoke in parables: “And the disciples said to Him, Why do You speak to them in parables? He answered and said to them, Because it is given to you to know the mysteries of the kingdom of Heaven, but it is not given to them. For whoever has, to him shall be given, and he shall have more abundance. But whoever does not have, from him shall be taken away even that which he has. Therefore I speak to them in parables, because seeing they see not, and hearing they hear not; nor do they understand. And in them is fulfilled the prophecy of Isaiah which said, ‘By hearing you shall hear and shall not understand; and seeing you shall see and shall not perceive; for this people’s heart has become gross, and their ears are dull of hearing, and they have closed their eyes, lest at any time they should see with their eyes and hear with their ears and should understand with their heart, and should be converted, and I should heal them.’ But blessed are your eyes, for they see; and your ears, for they hear.” The parables, then, are designed to convey truth to those who are called to understand the mysteries of the gospel, and to conceal truth from those to whom God has not chosen to give this gift of understanding. The following list, taken from Robertson McQuilkin, gives some instruction on how to interpret the parables.

  1. Begin with the immediate context (the reason for telling the story, and the explanation of the meaning, if it is included)

  2. Identify the central point

  3. Identify irrelevant details

  4. Identify relevant details

  5. Compare parallel and contrasting passages (e.g. Mt. 25:14-30, Lk. 19:11-23)

  6. Base doctrine on clear, literal passages (e.g. Mt. 13:24-30; Mt. 18:15-17)

Study Questions:

  1. Do a study on Luke 11:5-8, following the steps we discussed for interpreting parables: Examine the immediate context; identify the central point; identify irrelevant details; identify relevant details; compare parallel and contrasting passages (e.g. Matthew 6:7-15; Luke 11:11-13); base doctrines on clear, literal passages.

Leave a Reply