Good News

The Gospel
THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT edited by Gerhard Kittel and
Gerhard Friedrich translated by Geoffrey W. Bromiley Abridged by Geoffrey W.
Bromiley
euangelizomai G2097 [to proclaim good news] AND: euangelion G2098 [good news,
gospel], proeuangelizomai G4283 [to proclaim beforehand], euangelistes G2099 [evangelist]
Details euangelizomai . A. br in the OT. This word means "to proclaim good news" (1Kg
1:42). In view of 1Kg 1:42 the basic sense might seem to be simply "to deliver a message," but
the stem itself contains the element of joy, so that announcing a victory is a common use and
the messenger views himself as the bearer of good tidings (2Sa 4:10). Transition to a religious
use may be seen in 1Sa 31:9 where the proclamation of victory in the land of the Philistines has
a cultic character. Parallels are Ps 68:11, where the women proclaim victory in a song that God
himself has given, and Ps 40:9, where deliverance is declared in the congregation. The term is
especially significant in Isa 40ff., where the messenger comes to Zion to proclaim the worldwide
victory of God which initiates the age of salvation (52:7). This declaration is not just human word
and breath, for God himself speaks through it, bringing to pass what is said by his own creative
word. Ps 96:2ff. is to the same effect. The great eschatological hour has come, and the message
of God's acts of power goes out to the nations. Indeed the Gentiles themselves will proclaim it
(Isa 60:6). The messenger takes on cultic significance with this effective proclamation of God's
royal dominion, and the prophet shares this significance as one who is anointed to bring good
tidings to the afflicted (Isa 61:1). All these themeseschatological expectation, the embracing of
the Gentiles, and the links with salvation, righteousness, and peace (Ps 95:1; 40:9; Isa 52:7)
point forward to the NT. B. euangelizomai with the Greeks. This verb, usually in the middle,
with dative or accusative of person, a per! to introduce the message, and sometimes a
preposition denoting the recipient, is used for bringing news, especially of a victory or some
other joyous event, in person or by letter. Often, especially in war, the news may be false. Words
like salvation may be combined with it, but also, in secular Greek, the idea of fate or luck. The
messenger may come with an oracle, and this yields the thought of "promise" or even "threat."
We also find the term used for announcing in the royal palace the arrival of the divine man
Apollonius. The ideas of victory and liberation provide links with the NT, but the NT knows
nothing of luck, and Jesus, unlike the divine man, is himself the content of the message.
Furthermore, in both the OT and NT the term has an actuality of pronouncement that is not found
in the secular sense of revealed promise. C. The Septuagint, Philo, and Josephus. 1. The LXX
uses the group for br (though it has paidarion for the messenger with bad news in 1Sa. 4:17). It
prefers euangelizomenos to euangelos for the messenger in a more literal rendering of the
Hebrew. On the other hand, it weakens the Hebrew in Isa 40:9, Ps 68:11, and Isa 52:6-7 by
generalizing the concept, minimizing the efficacy of the divine word, and losing the idea of the
dawn of divine rule. It links euangelizesthai more frequently to salvation (cf. Isa 60:6) and also

links it with doxa (Ex 15:11), arete (Isa 42:12), and ainesis (Ps 106:47). 2. Philo is close to the
Greek world of thought. He has the verb for announcing good news, sometimes poetically as
when an almond tree announces a good crop. In an allegory on Ex 14:30 the sense is "to
promise." We also find in him the terminology of the emperor cult. 3. Josephus uses the word, like
Philo, for announcing good news, and also in the sense "to promise," as in Antiquities 5.24, 277.
In neither writer is there any sense of salvation history or eschatology; individual experiences
replace the great history of God, and there is thus no place for the bearer of good tidings in the
sense of Isa 40ff. D. Palestinian Judaism. br here normally means "to proclaim good news,"
but sometimes bad news too. With a future reference we also find the sense "to promise" Yet the
idea of the messenger of Isa 40ff., with whom the messianic age dawns, may also be found even
if the tradition regarding this messenger is not uniform (he may be anonymous, or Elijah, or the
Messiah, or there may be many messengers). Expectation of the great age of God's saving rule is
alive, and if the message is for Israel first it is also for the Gentiles, and for the dead as well as
the living, since the God of Israel is also Lord of the whole world. E. euangelizomai in the
NT. This verb (along with euangelion ) is common in Luke and Acts and fairly common in Paul,
but it does not occur in the Johannine writings (perhaps because the primary concept in John is
that of fulfilment). We also do not find the verb in Mark, James, 2 Peter, or Jude, and it occurs
only once in Matthew, twice in Hebrews, and three times in 1 Peter (euangelizein twice in
Revelation) . 1. Jesus. Jesus brings the good news of the expected last time (Mt 11:5). The
message carries with it the fulfilment. The works of Jesus are signs of the messianic age. At
Nazareth Jesus applies Isa 61:1 to himself (Lk 4:18). With him the good news of God's kingdom is
preached (Lk 16:16). Lk 8:1 sums up the entire ministry of Jesus when it calls him a herald and
messenger of the kingdom. His whole life proclaims the gospel. His birth is good news (Lk 2:10).
His coming, work, and death are the great proclamation of peace (Eph 2:14ff.). He preaches the
good news even to the dead (cf. 1Pe 3:19 and 4:6) . 2. John the Baptist. Lk 3:18 says of John that
he preached good news to the people. As Elijah, he proclaims God's imminent kingdom (Lk
1:17; Mt 11:14; 17:12). Though belonging to the old age, he is more than a prophet. Hence an
angel brings the good news of his birth (Lk 1:19), he prepares the way of God, and as the
precursor of the Messiah he is an evangelist whose story is the beginning of the gospel (Mk 1:1).
3. The Host of Witnesses. Ro 10:15 refers Isa 52:7, not to the Messiah, but to the messengers of
the gospel, even though both the MT and LXX are in the singular. The reason for this is that Jesus
had sent out the twelve to preach the gospel (Lk 9:1 ff. ) and then given the task of evangelizing
(telling the good news about himself) to the church (cf. Ac 5:42; Philip in 8:12, 35, 40). The
message goes to both Jews and Gentiles (Ac 11:20). Paul is especially called to be the evangelist
to the Gentiles (Ga 1:16; Ro 15:20; 1Co 15:1; 2Co 10:16; Ac 14:10; 17:18). This is his grace (Eph
3:8). His whole ministry is euangelizesthai (1Co 1:17). The same message goes out to both
Christians and pagans (Ro 1:15; Ac 14:15), for God himself speaks through it to all people. The
content is Jesus himself (Ga 1:16), his passion and resurrection (1Pe 1:11ff.; Ac 17:18), the
kingdom (Ac 8:12), the OT in its witness to Christ (Ac 8:35), the word (Ac 15:35), and the faith
(Ga 1:23). Parallel terms are preaching, teaching, and witnessing. euangelizesthai is not just
speaking but proclaiming with power to the accompaniment of signs. It thus brings healing (Mt
4:23), joy (Ac 8:8), salvation (1Co 15:1-2), and regeneration (1Pe 1:23ff.) as God's own word in
the power of his Spirit (1Pe 1:12). Being proclamation of the good news of God, it carries with it
both the offer and the power of salvation. Two special uses may be noted: In 1Th 3:6 the faith
and love of the Thessalonians are the theme of the good news brought by Timothy, and in Heb
4:2, 6 OT proclamation is included with its element of promise. 4. God. Twice God is the subject
of evangelizing. In Ac 10:36 he causes peace to be proclaimed through Christ; the story of Jesus
is God's good news of peace and joy. In Rev 10:7 God has announced the good news of his
coming rule to his servants the OT and NT prophets. 5. Angels. Gabriel gives the good news of

the Baptist's birth in Lk 1:19, and the angel announces the Savior's birth in Lk 2:10. In both cases
the message is evangel because the time of salvation has come and great joy may thus be
proclaimed. euangelion . A. euangelion outside the NT. 1. beora in the OT The noun,
much less common than the verb, occurs only six times in the OT and means 1. "good news"
(2Sa 18:20, 25, 27; 2Kg 7:9) and 2. "reward for good news" (2Sa 4:10; 18:22). The spoken word
is equated with its content; bad news brings sorrow and good news joy. The bearer of bad news is
thus guilty and may be punished for it (2Sa 1:15-16), while the bearer of good news is rewarded.
The use in the OT is purely secular. 2. euangelion among the Greeks. a. This word is an adjective
as well as a noun and means "what is proper to an euangelos ," i.e., either good news, or the
reward for it. The term becomes a technical one for "news of victory." A whole ritual surrounds
the coming of the messenger who bears this news, e.g., decking his spear with laurels and
crowning his head. Sacrifices are also offered when the news comes, the temples are garlanded,
an agon is held, and the offerings are crowned. Good fortune is contained in the words; hence
the reward for the messenger. The first messenger receives a higher reward, a dilatory
messenger may be punished. Yet, since lying reports circulate, rewards are given only after
verification. An euangelion can also be an oracular saying. Thanksgivings are offered for such
an euangelion, though when the Ephesians do not believe an oracle of Apollonius he orders them
to postpone the sacrifice until what he has said comes to pass. b. euangelion is particularly
important in the emperor cult. The emperor is a divine ruler who controls nature, dispenses
healing, serves as a protective god, and brings good fortune, his birth being accompanied by
cosmic signs. Imperial messages, then, are joyous ones, since what he says is a divine act
implying good and salvation. The first euangelion is news of his birth, then his coming of age,
then his accession. Offerings and yearly festivals celebrate the new and more hopeful era that
dawns with him. His accession to the throne is a gospel for his subjects. This imperial euangelion,
like that of the NT, has a Near Eastern source, but to the many imperial messages the NT
opposes the one gospel, and to the many accessions the one proclamation of God's kingdom.
Again, the NT may use familiar language, but it associates it with the scandal of the cross (1Co
1:17), penitence, and judgment, so that it must have seemed ironical to some (Acts 17:32).
Caesar and Christ confront one another. They have much in common, for both claim to be gospel,
but they belong to different worlds. 3. The Septuagint and Josephus. a. The LXX does not
have euangelion in the singular. In the plural the word occurs only in 2Sa 4:10 as "reward for
good news"; he euangelia is used in 2Sa 18:22 etc. This term is rare, and a distinction between
it and euangelion is not found elsewhere. The NT use of euangelion clearly does not derive
from the LXX, since the NT never has either the plural or the sense of reward. b. Philo does not
use the noun, but Josephus has he euangelia, to euangelion, and ta euangelia for "glad
tidings," especially in connection with the emperor cult. 4. Rabbinic Judaism. This does not help
much regarding the noun. The rabbis use the Hebrew term for good news (or sometimes sad
news), and it may have a religious sense, but they do not employ it for eschatological good news.
The reason seems to be that while they expect the eschatological act, and the messenger who
announces it, the message as such is not a new one and hence is not so important. The stress on
the act is significant, however, since it influences the NT understanding of euangelion as
denoting action as well as content, which would be most unusual in Greek. The fact
that euangelion seems to be a loanword to describe the NT gospel, and open as such to
malicious punning, does not prove the contrary, for Palestinian Judaism was largely bilingual.
B. euangelion in the NT. Mark has the noun eight times, Matthew four, and Luke (preferring
the verb) none at all. There are two instances in Acts, sixty in Pauline works, and one each in 1
Peter and Revelation. 1. The Synoptists. Except in the title (1:1) and the general summary
in 1:14, Mark has euangelion only in sayings of Jesus. Doubts have been expressed as to the
actual use of the word by Jesus himself except perhaps in Mk 14:9. The real question, however, is

whether it is true to the matter itself. The proclamation of Jesus is undoubtedly good news, and
he himself is its proclaimer, so that we have an obvious transition from the verb to the noun.
Furthermore, with his messianic consciousness, Jesus realizes that he is not just bringing a new
teaching but bringing himself as the content of his message, so that for the
disciples euangelion implies disclosure of the messianic secret. Thus, while the verb might be
the better term for Jesus himself, the noun is apt for the direct continuation of his proclamation
by the community. The question whether the word is original in Jesus' own teaching is
consequently of secondary importance, as is also the question whether "gospel of the kingdom"
or "gospel of Jesus" is more authentic, or whether the genitive in 1:1 is objective or subjective.
Jesus both proclaims the gospel and is and actualizes it. Its content is the fulfilment of the time
and the nearness of the kingdom. Being contrary to appearances, it demands repentance and
faith. During his lifetime Jesus restricts it to Israel, but all nations are to come in with the
messianic age (Mt 8:11), so that when Jesus is exalted as Lord in the resurrection, proclamation
extends to the Gentiles as itself an eschatological event (Mk 13:10). 2. Paul. a. Most of the NT
references to euangelion are in Paul. His use of to euangelion shows that the concept is now a
fixed one both for himself and his readers. As one may see from 2Co 8:18; Phil 4:3, 15, it refers
to the act of proclamation, but 1Co 9:14 shows that it may also refer to the content. This twofold
sense is especially plain in Ro 1:1: "set apart for the gospel of God," for while Paul is set apart to
preach the gospel, the clause that follows (vv. 2-3) describes its content. b. Verbs of speaking
and hearing indicate that a specific message is to be declared (cf. 1Co 15:1; 9:14; Ga 2:2; 1Th
2:2; 2Ti 1:11; Col. 1:5, 23; Ga 1:12). Two passages summarize the content (Ro 1:1ff. and 1Co
15:1ff.), and cf. Ro 2:16; 16:25; 2Ti 3:8. From Ro 1:1ff. we learn that the preexistent Son has
become man, is as such the expected Davidic Messiah, and has been exalted as kyrios with his
resurrection. The resurrection presupposes the death and passion. As the message of Jesus, the
gospel brings peace (Ep 6:15), but judgment is also part of its content (Ro 2:16). The gospel also
brings strength (Ro 16:25) as the revelation of God's saving counsel concurrent with the
preaching of Jesus. No break with the OT is implied, for the gospel is the fulfilment of promise (Ro
1:1ff.) both in its preaching and message. Bearing witness to Christ, the OT belongs to the gospel
and serves to make it known to the nations (Ro 16:26). The new thing is what the message
effects. If the content is to be summed up in a single word, that word is Christ (cf. Ro 15:19; 1Co
9:12; 2Co 2:12; Ga 1:7; Phil 1:27, etc.; also 2Th 1:8 and Ro 1:9). Whether the genitive is objective
or subjective in the phrase "gospel of Christ" is of little moment, since Christ is both author and
content as the Exalted and Incarnate Lord in one. c. The gospel records a historical event, but
this event transcends ordinary history. Similarly, it consists of narratives and teachings, but it
also relates to human reality and shows itself to be living power. The "for our sins" of 1Co 15:3
makes it a message of judgment and joy. The "resurrection from the dead" of Ro 1:4 shows it to
be the initiation of the general resurrection. If the gospel is witness to salvation history, it is itself
salvation history, for it comes into human lives, refashions them, and constitutes the
communities. It cannot be grasped in the ordinary way (2Co 4:3); divine revelation takes place in
it. Through the gospel God calls us to salvation through the preacher (2Th 2:14), summons us to
decision, and claims our obedience (Ro 10:16; 2Co 9:13). We shall be judged by our attitude to it
(2Th 1:8). The gospel is no empty word; it effects what it says, since God is its author (Ro 1:1
etc.). It is everywhere at work (Col. 1:5), and brings the Gentiles into the promise (Eph 3:6).
There must be no hindrance to either its proclamation or its operation (cf. 1Co 9:12). It is fulfilled
when it takes effect (Ro 15:18ff.). It brings salvation (Eph 1:13; Ro 1:16). It reveals God's
justifying righteousness, combining judgment and grace (Ro 1:16-17). Faith arises through it and
is directed to it (Phil 1:27). It gives new life (1Co 4:15); the life achieved through Christ's death
and resurrection comes to actuality through it (cf. 2Ti 1:10). It mediates the presence of
something future (Col 1:5) and is thus an eschatological event, fulfilling hope (cf. Col. 1:23).

Effecting what it proclaims, it can be a term for salvation itself (1Th 2:8). Fellowship in it is not
just cooperation in evangelism but fellowship in the salvation it brings. The divine glory of Christ
shines in it (2Co 4:4). Christ is himself present in it (cf. 1Th 2:12; Col. 1:10; Phil 1:27). Paul is in
prison both for Christ and the gospel (Php 9, 13). Message and content are one (2Co 10:14). It
forces service upon us (Col. 1:23) as its fellows (1Co 9:23). It is a cultic foundation where Paul
offers priestly service in Ro 15:16, but as distinct from election it is an order of salvation in Ro
11:28 and a declared mystery in Ep 6:19. d. Paul can speak of "our" (2Co 4:3) or "my" gospel (Ro
2:16). He can also refer to the gospel which "he" preached (1Co 15:1; Ga 1:11; cf. 2:2). He does
not mean that he has a special gospel. He shares with others only the one gospel of Christ (Ga
1:6). It is his because he is entrusted with its proclamation (1Th 2:4; 1Ti 1:11). He is its herald,
apostle, and teacher (2Ti 1:10). He is called to preach it (Ro 1:1) to the Gentiles (Ga 1:16). He
serves Christ as an evangelist (Ro 1:9). He is a partner of the gospel (1Co 9:23), and as such a
priest (Ro 15:16) and servant (Eph 3:7). Suffering with him is suffering with the gospel (2Ti 1:8).
But if he is in bonds, the gospel is not (2Ti 2:8ff.). His imprisonment is for its defense and
confirmation (Phil 1:7). What happens to him promotes it. Those who serve him, serve it (Phil
2:22). He is Timothy's father through the gospel (1Co 4:15). e. The gospel teaches the right use
of the law, revealing God's glory (1Ti 1:11). Law and gospel are not in direct antithesis The
Judaizers see their teaching as gospel too. For them, however, the gospel becomes proclamation
of law. What Paul opposes to law is promise, not gospel. Promise predates law, and even in the
OT is the true ground of acceptance. It comes to fulfilment in Christ and discloses the real
purpose of law. Paul's gospel is the same as that of the others (Ga 1:11; 1Co 15:1ff.). The risen
Lord is its author (Lk 24:19ff.). But as the apostle to the Gentiles Paul is the one who faces the
question of law and gospel. Jewish Christians keep the law while being free regarding it. Paul
himself will do this (1Co 9:20). But salvation is in Christ alone for both the circumcised and
uncircumcised (cf. Ga 2). Christ allows us to be neither legalists nor libertines. The gospel
demands obedience. It is a criterion of conduct (Phil 1:27). We are obedient to it when active in
the ministry of love (2Co 9:13ff.). 3. Revelation. In Rev 14:6-7 an angel proclaims the gospel, the
gospel is everlasting, and there is no article. Since the content seems to be judgment, it is
thought by some that this is not the gospel of Christ. An angel proclaims it, however, because
the time is short. This preaching is a sign of the end. The real content is not judgment but fear of
the Lord (Mk 1:14-15) and worship of the Creator (Ac 14:15). C. Transition of the
Term euangelion to Designation of a Book. In the NT euangelion is oral preaching. The
apostles' writings are not euangelion ; they declare it (cf. 1Co 15:1). Soon, however, the works
that contain the words and deeds of Jesus are themselves called gospel. Missionaries thus
acquire both a verbal and a written mission. The gospel is both preached and read. Ignatius still
uses "gospel" in the dynamic sense of Christ as the center and goal of salvation history. In the
Didache it comprises the whole tradition. Irenaeus can speak of the Prophets and Gospels, i.e.,
the OT and the NT. But he also refers to the four Gospels, which all, of course, proclaim the same
gospel. "Gospel" is used by Eusebius for the whole collection as well as each individual book, and
Clement of Alexandria says "in the gospels" when he quotes a saying that is in fact found only in
one Gospel. euangelistes. Except in church writings, this is a rare word. It occurs three times in
the NT: for Philip in Ac 4:11, Timothy in 2Ti 4:5, and evangelists as a group in Eph 4:11. The
evangelist does not proclaim oracles, as among the Greeks, but the good news (Ro 10:15). The
term denotes a function which apostles also exercised, though not all evangelists would be
apostles, and the function is a lower one than that of the apostles in all three references.
Congregational as well as missionary proclamation is denoted (cf. 2Ti 4:5). In the early church
evangelists continue the apostles' work. The word also comes to be used for the author of a
Gospel. proeuangelizomai. Not found in classical Greek, this word is used in Ga 3:8 to show
that the promise given to Abraham is an advance preaching of the gospel.

The proeuangelion becomes euangelion when the promise is fulfilled in Christ (3:16) and
justification by faith is secured for the Gentiles [G. FRIEDRICH]
Refer To euaresteo euarestos aresko