WHAT IS THE GREAT COMMISSION?

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The word gospel comes from the Old English godspell, signifying "good story" or "good message." Godspell interprets the Latin evangelium, which is gotten from the Greek euangelion. The Greek word is comprised of the prefix eu-and the root angelion. The prefix eu is discovered regularly in the English dialect and alludes to something "good." Take the word euphemism, for instance. A dental practitioner going to bore may state, "This may cause a touch of uneasiness," as opposed to, "This will hurt." He utilizes gentler words to bring some relief something that is troublesome for us to hear. That is a euphemism: expressing something in preferred terms over it really is. In like manner, at a memorial service, when a priest stands up and says something pleasant in regards to the dead, we call that a eulogy, a "good word."

At the point when that prefix eu is added to the root angelion, which signifies "message" (a similar root gives us "angel " or "a messenger"), we get euangelion, "good message." Originally, the word euangelion worked as an exacting articulation for any good report—especially with regards to military engagement or political campaigns. Be that as it may, when we go to the New Testament, the idea of an euangelion goes up to another importance. Jesus started His service with an open announcement about good news that He was reporting to the people: what we call the good news of the kingdom. He pronounced another situation, which He showed in a wide range of courses with illustrations and parables, saying "the kingdom of heaven is this way" or "the kingdom of God is that way."

When we get to the Epistles, we see that the use of euangelion or gospel experiences a change. After the personal service of Jesus—after His life, death, and resurrection—the New Testament writers never again talk about the good news of the kingdom. Rather, they discuss "the good news of Jesus Christ." Apostolic teachings was centered around the personality and the ministry by Jesus. That is the thing that the word euangelion came to mean by the end of the New Testament: it needed to do with a message and declaration about Jesus, including his identity and what He did.

We read of this gospel in Luke 24:

Luke 24:1-9~Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.

Consider what it resembled for the Eleven when these ladies returned running from the tomb and in their excitement said to them, "He's not there, He has risen." This message was an extraordinary uplifting news. It was not only an expression of a triumph in fight or the declaration of a political saint's race. This was the best message that had ever been imparted to the world. This was a declaration that changed everything. If this message is true, it needs to change everything. You can't hear it and be impassive or indifferent. That is the reason individuals are regularly so threatening to the declaration of the gospel: they comprehend that it is true, life can never be the same.

The way to understanding the significance of the gospel is found in the main verse of the book of Romans, when Paul distinguishes himself as "Paul, a missionary, a slave of Jesus Christ set apart for the good news of God" (1:1). At the point when Paul talks about the good news of God, he isn't stating that it is a message about God, however that it is a message that has a place with God. At the end of the day, he's expression that this gospel comes to us from God. It is God who pronounced Christ to be the Messiah by raising Him from the dead. It is God who declares to the world the quintessence of what we call the kerygma: the announcement of the life, death, resurrection , ascension, and return of Christ. In this way, at that point, the entire errand of evangelism is only to rehash to the world what God Himself has first pronounced. He was the original messenger.

What is the idea of this message? Amid the nineteenth century, there was a time of incredulity about the unwavering quality of Scripture and about huge numbers of Scripture's cases viewing powerful occasions, for example, supernatural occurrences known as miracles. Accordingly, some decreased the significance of Christianity to the moral center of the teachings of Jesus, guaranteeing that what is important isn't Jesus' supernatural status or authority, yet rather the power and pertinence of His teachings. As per this understanding, the genuine gospel needs to do with the message of Jesus for human connections, since He instructed individuals how to coexist with each other. This point of view came to be known as the "social gospel"; it coaxed the congregation to another mission of getting required with social equity and watching over the sick, poor people, the vulnerable, and the mistreated.

Be that as it may, if we’re basing our meaning of gospel with respect to the New Testament feeling of the word, at that point there is no space for a just social gospel. The gospel in the New Testament, as a matter of first importance, is a message about a man and about what He achieved through His life, death, resurrection, and ascension. This does not imply that the Church ought not be worried about ethics and social equity, for if the good news of Christ is true, the social implications are staggering. Indeed, it is a result of that gospel that the Church must wind up aware of the necessities of the individuals who are broken and hurting. Be that as it may, we can never supplant the message of Christ with a human undertaking of social concern. Our social concern streams out of the gospel—it doesn't supplant nor replaced the gospel.

The gospel, in its substance, is a declaration about Jesus, who Himself epitomizes the breakthrough into history of the kingdom of God. The good news of the New Testament begins as a message about the kingdom and finishes as the message of the King. Hallelujah!

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