Summarizing the Gospel for Non-Believers

The Gospel, meaning "good news," is a central concept in Christianity, referring to the message of salvation through Jesus Christ ^{[4, 1]}. This good news is described as tidings of great joy for all people ^[1]. The term "gospel" was used by early Christian preachers to describe their accounts of Jesus's person and mission ^[4].

Core Message of the Gospel

The Gospel proclaims that Jesus Christ is the Son of God, who came into the world to redeem humanity from sin and death ^[13]. It is the power of God leading to salvation for everyone who believes ^[1]. The apostle Paul emphasizes that the Gospel reveals the righteousness of God, a righteousness that is by faith from first to last ^[1]. Through the Gospel, life and immortality are brought to light by Jesus ^[1].

The Gospel is not merely a historical account but a declaration of God's grace ^[1]. It exhibits the grace of God ^[1], and the knowledge of God's glory is conveyed through it ^{[1, 7]}. This message was foretold in the Old Testament ^[1], and even preached in a sense under the Old Testament dispensation ^[1]. It is an everlasting message ^[1].

Key Components of the Gospel Message

While specific articulations may vary, several core components are consistently present when summarizing the Gospel:

Humanity's Sinful Condition

The Gospel addresses the reality of human sin. The Bible teaches that "all have sinned and fall short of the glory of God" (Romans 3:23). This sin separates humanity from a holy God. The concept of unbelief is often linked to this sinful state, as those who do not believe are described as disobedient to the faith ^[14].

God's Love and Provision

Despite humanity's sin, God demonstrates His love by providing a way for reconciliation. "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life" (John 3:16). This provision is Jesus Christ.

The Person and Work of Jesus Christ

Jesus Christ is central to the Gospel. He is presented as both God and man ^[13]. His deity is affirmed by descriptions such as "the Word of life, life, and eternal life," while his humanity is seen in his manifestation in the flesh ^[13]. The apostles bore witness to his life, death, and resurrection through their direct experience of seeing, hearing, and handling him ^[13].

Jesus's work includes:

His Incarnation: God becoming man in Jesus Christ.
His Sinless Life: Jesus lived a perfect life, fulfilling the law.
His Atoning Death: Jesus died on the cross as a substitute for sinners, bearing the penalty for their sins. His death procures eternal glory for believers ^[7].
His Resurrection: Jesus rose from the dead, demonstrating his victory over sin and death and guaranteeing the future resurrection of believers.

The Call to Repentance and Faith

The Gospel calls for a response from individuals. This response involves repentance and faith. Repentance is a change of mind that leads to a change of direction, turning away from sin. Faith is trusting in Jesus Christ alone for salvation. As Mark 16:16 states, "He who believes and is baptized will be saved; but he who does not believe will be condemned" ^[17]. This belief involves crediting the Gospel as a revelation from God and taking on its profession ^[17].

The Promise of Salvation and Eternal Life

For those who repent and believe, the Gospel offers salvation. This salvation includes forgiveness of sins, reconciliation with God, and the promise of eternal life ^[17]. It is a spiritual salvation that God planned from eternity, secured in the covenant of grace, and accomplished through Christ's obedience, sufferings, and death ^[11]. This salvation is sent to all, including the Gentiles ^[11].

The Scope and Reception of the Gospel

The Gospel is intended for "all people" ^[1]. It is a message that extends beyond the Jewish people to the Gentiles, who are all nations except the Jews ^[5]. Paul was given the grace to preach "the unsearchable riches of Christ" to the Gentiles ^[2]. The early Christian preachers, known as evangelistai (evangelists), were tasked with proclaiming this good message ^[4].

However, the reception of the Gospel is not uniform. While the Gospel is committed to all to hear, its "glory" is imparted only to the sincere and genuine ^[12]. Some, like the "impenitent and unbelieving Jews" mentioned by John Gill, may hear the Gospel but not truly understand or accept it, thus not tasting of the "supper" (referring to the blessings and ordinances of the Gospel) ^[15]. Jesus himself spoke in parables to those who were incapable of hearing, explaining them privately to his disciples ^{[6, 12, 18]}. This highlights a distinction between merely hearing the message and truly being enlightened by its glory ^[12].

The apostle Peter also noted the "opposite effects of the same Gospel on different classes," where it is precious to believers but a stumbling block to the disobedient ^[14]. Those who reject Christ, the "stone," unknowingly contribute to his ultimate position as the "head of the corner" ^[14].

Historical and Theological Perspectives

Historically, the Gospel of John, written after the other Gospels, was primarily addressed to Christians to cultivate their spiritual life and bring them into closer relation to the divine Savior, rather than primarily to non-believers ^{[3, 8]}. However, the broader concept of "the Gospel" as the good news of salvation has always been central to Christian outreach.

Theological traditions emphasize the universal scope of the Gospel. Charles Hodge, for instance, argues that the Scriptures do not exclude any class of infants from the benefits of Christ's redemption, whether baptized or unbaptized, born to believing or unbelieving parents, unless it is expressly revealed that they cannot inherit the kingdom of God ^[16]. This perspective underscores the expansive nature of God's salvific intent through the Gospel.

The communication of the Gospel to unbelievers has been a consistent theme in Christian thought. Augustine of Hippo, for example, discussed the preaching of the Gospel to unbelievers, even considering those who did not believe in life but might in hell, though he found this a complex question ^[10]. Thomas Aquinas, in his Summa Theologica, discusses communication with unbelievers, noting that it can be forbidden as a punishment or for the safety of the faithful, drawing from the apostle Paul's words in 1 Corinthians 5:6 ^[9]. This demonstrates the historical consideration of how believers should interact with and present the Gospel to those outside the faith.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Gospel, The — Is good tidings of great joy for all people -- Lu 2:10,11,31,32. Foretold -- Isa 41:27; 52:7; 61:1-3; Mr 1:15. Preached under the old testament -- Heb 4:2. Exhibits the grace of God -- Ac 14:3; 20:32. The knowledge of the glory of God is by -- 2Co 4:4,6. Life and immortality are brought to light by Jesus through -- 2Ti 1:10. Is the power of God to salvation -- Ro 1:16; 1Co 1:18; 1Th 1:5. Is glorious -- 2Co 4:4. Is everlasting -- 1Pe 1:25; Re 14:6. Preached by Christ -- Mt 4:23; Mr 1:14. Ministers have a stewardship to preach -- 1Co 9:17. Preached before”
Ephesians “Ephesians 3:8 (BSB) — Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,”
Smith's Bible Dictionary “Smith's Bible Dictionary: John, Gospel Of — This Gospel was probably written at Ephesus about A.D. 78. (Canon Cook places it toward the close of John's life, A.D. 90-100.--ED.) The Gospel was obviously addressed primarily to Christians, not to heathen. There can be little doubt that the main object of St. John, who wrote after the other evangelists, is to supplement their narratives, which were almost confined to our Lord's life in Galilee. (It was the Gospel for the Church, to cultivate and cherish the spiritual life of Christians, and bring them into the closest relations to the divine Savio”
Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
Torrey's Topical Textbook “Torrey's Topical Textbook: Gentiles — Comprehend all nations except the Jews -- Ro 2:9; 3:9; 9:24. Called Heathen. -- Ps 2:1; Ga 3:8. Nations. -- Ps 9:20; 22:28; Isa 9:1. Uncircumcised. -- Isa 14:6; 52:1. Uncircumcision. -- Ro 2:26. Greeks. -- Ro 1:16; 10:12. Strangers. -- Isa 14:1; 60:10. Ruled by God -- 2Ch 20:6; Ps 47:8. Chastised by God -- Ps 9:5; 94:10. Counsel of, brought to nought -- Ps 33:10. Characterised as Ignorant of God. -- Ro 1:21; 1Th 4:5. Refusing to know God. -- Ro 1:28. Without the law. -- Ro 2:14. Idolatrous. -- Ro 1:23,25; 1Co 12:2. Superstitious. -- De 18:14. Depraved and ”
Matthew “Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand. -- Matthew 13:13”
Torrey's Topical Textbook “Torrey's Topical Textbook: Glory — God is, to his people -- Ps 3:3; Zec 2:5. Christ is, to his people -- Isa 60:1; Lu 2:32. The gospel ordained to be, to saints -- 1Co 2:7. Of the gospel, exceeds that of the law -- 2Co 3:9,10. The joy of saints is full of -- 1Pe 1:8. Spiritual Is given by God. -- Ps 84:11. Is given by Christ. -- Joh 17:22. Christ. -- Joh 17:22. Is the work of the Holy Spirit. -- 2Co 3:18. Eternal Procured by the death of Christ. -- Heb 2:10. Accompanies salvation by Christ. -- 2Ti 2:10. Inherited by saints. -- 1Sa 2:8; Ps 73:24; Pr 3:35; Col 3:4; 1Pe 5:10. Saints called to. --”
Easton's Bible Dictionary “Easton's Bible Dictionary: John, Gospel of — The genuineness of this Gospel, i.e., the fact that the apostle John was its author, is beyond all reasonable doubt. In recent times, from about 1820, many attempts have been made to impugn its genuineness, but without success. The design of John in writing this Gospel is stated by himself (John 20:31). It was at one time supposed that he wrote for the purpose of supplying the omissions of the synoptical, i.e., of the first three, Gospels, but there is no evidence for this. "There is here no history of Jesus and his teaching after the manner of the ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Unbelief in General, Art. 9: Article: Whether it is lawful to communicate with unbelievers? I answer that, Communication with a particular person is forbidden to the faithful, in two ways: first, as a punishment of the person with whom they are forbidden to communicate; secondly, for the safety of those who are forbidden to communicate with others. Both motives can be gathered from the Apostle's words (1 Cor. 5:6). For after he had pronounced sentence of excommunication, he adds as his reason: "Know you not that a”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. IV. -- 10. You perceive, therefore, how intricate is the question why Peter chose to mention, as persons to whom, when shut up in prison, the gospel was preached, those only who were unbelieving (part 3): name that is above every name, for this end, I that in His name every knee should bow, not only of things in heaven and on earth, but also of things under the earth.1 But if we accept this opinion, according to which we are warranted in supposing that men who did not believe while they were in life can in hell believe in Christ, who can be”
Acts (Baptist/Reformed) “John Gill on Acts 28:28: Be it known therefore unto you,.... Unbelievers and despisers, take this along with you at parting, and do not say you were never acquainted with it: that the salvation of God is sent unto the Gentiles; meaning the Gospel, which is a publication and declaration of that salvation, which God contrived from all eternity; made provision for, and secured in the covenant of grace; which he appointed, called, and sent Christ to effect, in the fulness of time; and which he has accomplished, by his obedience, sufferings, and death; even a full, complete, spiritual, and eterna”
Schaff ANF/NPNF (Patristic) “ANF Vol 6: Gregory Thaumaturgus, Dionysius, Julius Africanus, Methodius, Arnobius — A FRAGMENT OF THE SAME DISPUTATION.[1] (part 3): but rather "lest the light of the glory of the Gospel of our Lord Jesus Christ should shine unto them." For to hear the Gospel is a thing committed[1] to all; but the glory of the Gospel of Christ is imparted only to the sincere and genuine. For this reason the Lord spake in parables to those who were incapable of hearing, but to His disciples He explained these parables in private. For the illumination of the glory is for those who have been enlightened, while t”
1 John (Baptist/Reformed) “John Gill on 1 John 1 (introduction): In this chapter the apostle gives a summary of the Gospel, and the evidence of it, and from thence presses to a holy life and conversation, The sum of the Gospel is Jesus Christ, who is described both as God and man; his deity is expressed by being that which was from the beginning, the Word of life, life, and eternal life; his humanity by being the life manifested in the flesh, of which the apostles had full evidence by the several senses of seeing, hearing, and handling, and so were capable of bearing witness to the truth thereof, Jo1 1:1. And the ends h”
1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 2:7: Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare Joh 9:39; Co2 2:15-16. precious--Greek, "THE preciousness" (Pe1 2:6). To you believers belongs the preciousness of Christ just mentioned. disobedient--to the faith, and so disobedient in practice. the stone which . . . head of . . . corner-- (Psa 118:22). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. T”
Luke (Baptist/Reformed) “John Gill on Luke 14:23: For I say unto you,.... Most solemnly affirm it, and even swear to it, nothing is more certain, or will be found more true: that none of those men that were bidden: the impenitent and unbelieving Jews, the Scribes, and Pharisees, and the greater part of the nation; who first had the Gospel published to them, who are the many that were called, though few were chosen, and therefore came not; nor did, nor shall taste of my supper: nor had they so much as a superficial knowledge of the Gospel, of the truths, blessings, promises, and ordinances of it; being given up to ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 13: any limit on these general terms, except what the Bible itself places upon them. The Scriptures nowhere exclude any class of infants, baptized or unbaptized, born in Christian or in heathen lands, of believing or unbelieving parents, from the benefits of the redemption of Christ. All the descendants of Adam, except Christ, are under condemnation; all the descendants of Adam, except those of whom it is expressly revealed that they cannot inherit the kingdom of God, are saved. This appears to be the clear meaning of the Apostle, and therefo”
Mark (Methodist/Wesleyan) “Adam Clarke on Mark 16:16: He that believeth - He that credits this Gospel as a revelation from God: and is baptized - takes upon him the profession of it, obliging himself to walk according to its precepts: he shall be saved - redeemed from sin here, and brought at last to the enjoyment of my eternal glory. But he that believeth not, shall be damned - because he rejects the only provision that could be effectual to his soul's salvation.”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE LATIN.: 16. There is next brought before us that declaration uttered by the Saviour in the Gospel: "That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest they should happen to be converted, and their sins be forgiven them."[1] On which our opponent will remark: "If those who shall hear more distinctly are by all means to be corrected and converted, and converted in such a manner as to be worthy of receiving the remission of sins, and if it be not in their own power to hear the word ”

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