BEMA Episode Link: 83: Gospel Narrative
Episode Length: 32:09
Published Date: Thu, 06 Sep 2018 01:00:00 -0700
Session 3
About this episode:

Marty Solomon and Brent Billings take a look at the ancient use of gospel (euangelion in Greek) and how the New Testament writers are subversively playing off of this Greco-Roman idea.

Discussion Video for BEMA 83

The NIV Harmony of the Gospels by Robert L. Thomas and Stanley N. Gundry

Roman air conditioning — Twitter (thread)

Transcript for BEMA 83

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 83: Gospel Narrative - Study Notes

Title & Source Summary

Episode: BEMA 83 - Gospel Narrative
Hosts: Marty Solomon and Brent Billings
Topic: This episode explores the ancient Greco-Roman understanding of “gospel” (euangelion) and how the New Testament writers subversively appropriated this imperial terminology to announce the Kingdom of God. The discussion sets the foundation for studying the four Gospels by examining their historical context and literary purpose.

Key Takeaways

  • The word “gospel” (euangelion) was not created by New Testament writers but was a Greco-Roman term used for centuries to announce the arrival of new kingdoms and emperors
  • Alexander the Great and Roman Caesars proclaimed their own “gospels” announcing their kingdoms brought civilization, peace, healthcare, education, entertainment, and athletics
  • When Matthew, Mark, Luke, and John titled their works “Gospel,” they were making a subversive political statement: there is a new King and a new Kingdom
  • The Gospels should not be harmonized into one chronological account; each Gospel writer has a distinct agenda and narrative arc that must be preserved
  • The Gospel is fundamentally the announcement that the Kingdom of God has arrived, not merely a message about personal salvation
  • Jesus, John the Baptist, the twelve disciples, the seventy-two, and the apostles all preached the same message: “The Kingdom of God is here”
  • The Gospel narrative continues the “tale of two kingdoms” theme from Genesis: Empire versus Shalom

Main Concepts & Theories

The Greco-Roman Understanding of Euangelion

Definition: Euangelion (gospel) literally means “good news” or a “proclamation of good news.” In the ancient world, it was specifically used to announce the arrival of imperial kingdoms.

Historical Context:

  • Alexander the Great (4th century BC) popularized the term to announce that the kingdom of Greece had arrived
  • The “good news” of Greece included: education, healthcare, entertainment, athletics, plumbing, aesthetics, and other civilizational advances
  • Rome continued this practice, with each new Caesar sending out his euangelion announcing his reign
  • The term was connected to Greek mythology (Zeus as “Giver of Good News,” Hermes as “Bringer of Good News”)

The Priene Inscription: A plaque discovered in Priene, Turkey (predating the birth of Jesus by decades) demonstrates this usage:

“Citizens of Priene, since Divine Providence has brought to life the most perfect good in Augustus, whom she filled with virtues for the benefit of all mankind bestowing on us Augustus Caesar as savior of the World, for he has put an end to war and brought perfect peace. By the epiphany of his birth, he brought the gospel of peace, the euangelion of peace to all mankind… Never will another gospel surpass the gospel that was announced at his birth. He is not only Lord of the Empire but Lord of the Earth and of the calendar and of time itself.”

This inscription reveals the imperial, quasi-divine language surrounding the concept of “gospel” in the first century.

The Subversive Nature of the New Testament Gospels

The Counter-Proclamation: When the Gospel writers titled their works “The Gospel according to Matthew/Mark/Luke/John,” they were making a radical counter-cultural statement. In a world saturated with Caesar’s gospel, they announced:

  • There is a NEW King (Jesus, not Caesar)
  • There is a NEW Kingdom (the Kingdom of God, not Rome)
  • This Kingdom has ARRIVED (present tense, not future)

Political Implications: This was not merely religious language but deeply political and potentially dangerous. To proclaim another king besides Caesar was treasonous. The Gospel writers were claiming that Jesus’s kingdom superseded Roman authority.

Why Not to Harmonize the Gospels

The Problem with Harmonization:

  • Bible college courses often try to weave the four Gospels into one chronological account (e.g., Thomas Gundry’s “Harmony of the Gospels”)
  • This approach assumes the Gospels are primarily objective historical records meant to be pieced together
  • Harmonization forces us to ask the wrong questions: “How do we explain the discrepancies?” rather than “Why did the author make this choice?”

Examples of Apparent Discrepancies:

  • Matthew mentions two angels at the tomb; Mark mentions one
  • Matthew mentions two blind men; Mark and Luke mention one
  • Matthew mentions two demoniacs; Mark and Luke mention one
  • Stories appear in different chronological orders in different Gospels

The Better Approach: Instead of asking “What actually happened?” we should ask:

  • “Why did Matthew include two angels/blind men/demoniacs?”
  • “Why did Matthew place this story here instead of earlier?”
  • “What is the author’s agenda and narrative purpose?”

Each Gospel Has a Distinct Agenda:

  • This doesn’t mean they’re biased or inaccurate
  • It means they’re not attempting objective journalistic history
  • Each writer is crafting a narrative with theological and literary purposes
  • The inspired, God-breathed text must be heard in the voice the author intended
Kingdom Theology vs. Modern Evangelical Orthodoxy

Two Contemporary Views of “The Gospel”:

Kingdom Theology (N.T. Wright and others):

  • The Gospel is the announcement that the Kingdom of God has arrived
  • It encompasses Jesus’s entire ministry, teaching, death, and resurrection
  • It’s about a new way of living under God’s reign, not just individual salvation
  • It addresses the “what do we do with Jesus’s three years of ministry?” question

Modern Evangelical Orthodoxy (John Piper, Timothy Keller):

  • The Gospel is the message of salvation through faith in Jesus’s substitutionary death
  • Focus on the cross, atonement, and personal salvation
  • Emphasis on doctrinal precision and theological systematization
  • Attempts to preserve evangelical theological systems

The Biblical Evidence for Kingdom Theology:

  • John the Baptist’s message: “Repent, for the Kingdom of Heaven is near/at hand”
  • Jesus’s first message: “Repent, for the Kingdom of Heaven is here” (word-for-word continuation of John’s message)
  • Jesus’s instruction to the Twelve: “Go preach the Good News of the Kingdom of God” (and heal, cast out demons, work for justice)
  • Jesus’s instruction to the Seventy-Two: “Preach the Kingdom of God”
  • The Apostles in Acts: Consistently preach that “the Kingdom of God is here”
  • Paul’s letters: Multiple references to the Kingdom of God as the Gospel

The Synthesis: The cross, death, burial, and resurrection of Jesus are central and climactic to the Gospel, but the Gospel is BIGGER than just that moment. It’s the entire announcement that God’s Kingdom has broken into human history and is making all things right.

The Tale of Two Kingdoms (Continued)

Empire vs. Shalom: This episode reinforces the overarching narrative framework established in earlier BEMA episodes:

  • Empire: The kingdoms of this world (Greece, Rome, and their modern equivalents) that promise peace, prosperity, and civilization through power and domination
  • Shalom: God’s Kingdom that brings true peace, wholeness, justice, and restoration through sacrificial love and service

The Euangelion Battle:

  • Empire proclaims: “Our kingdom brings good news”
  • God’s people proclaim: “No, the Kingdom of God is the true good news”
  • This is the same conflict from Genesis to Revelation
The Gospels as Narrative Packages

Literary Integrity: Each Gospel should be read as:

  • A whole narrative from beginning to end
  • With a narrative arc (rising action, climax, resolution)
  • With a distinct purpose and point to be made
  • As an artistic creation crafted with intentionality
  • In the voice of its author with their unique perspective

Preserving Diversity: The diversity of the four Gospels is a feature, not a bug. Four different portraits of Jesus from four different angles create a richer, fuller understanding than one harmonized account ever could.

Examples & Applications

Real-World Example: Imperial Propaganda in Action

The Priene inscription demonstrates how gospel functioned in the ancient world. Imagine living in a small town when news arrives that a new emperor has taken power. The town immediately:

  1. Builds a temple dedicated to the new Caesar
  2. Posts inscriptions declaring him “savior of the world”
  3. Announces that his birth brought “gospel of peace”
  4. Reorganizes the calendar around his birthday
  5. Declares “never will another gospel surpass” his

This was the cultural water everyone swam in. When Jesus’s followers proclaimed Him as bringing “the gospel,” they were directly challenging this entire system.

Application: Reading the Gospels with Fresh Eyes

Before this understanding: “Why does Matthew say there were two blind men but Mark only mentions one? This is confusing. Maybe one was less important?”

After this understanding: “Matthew intentionally includes two people in several stories. What is his theological or literary purpose? How does this serve his overall narrative about Jesus and the Kingdom?”

Application: What Does “Preaching the Gospel” Mean?

Traditional evangelical understanding: Preaching the gospel = telling people about Jesus’s death on the cross for their sins so they can be saved and go to heaven.

Kingdom theology understanding: Preaching the gospel = announcing that God’s Kingdom has arrived in Jesus, demonstrating that Kingdom through acts of healing and justice, and inviting people to live under God’s reign now.

Both/And approach: The cross is central to how the Kingdom comes, but the Gospel encompasses the entire reality of God’s Kingdom breaking into the world.

Application: The Tale of Two Kingdoms Today

Modern “gospels” that promise the good life:

  • Capitalism’s gospel: “Free markets bring prosperity and freedom”
  • Technology’s gospel: “Innovation will solve humanity’s problems”
  • Nationalism’s gospel: “Our nation/culture is exceptional and brings order”
  • Consumerism’s gospel: “Purchasing and possessing will make you happy”

The Christian counter-proclamation: “There is a better King and a better Kingdom” - one based on sacrificial love, justice, mercy, and the reconciliation of all things.

Historical Example: Why This Was Dangerous

When Paul preached “Jesus is Lord,” he was directly contradicting the Roman declaration “Caesar is Lord.” This wasn’t abstract theology - it was treason. The early Christians weren’t martyred for believing in an afterlife; they were martyred for proclaiming an alternative king and kingdom that challenged Roman imperial authority.

Potential Areas for Further Exploration

Biblical and Theological Studies
  1. Comparative Gospel Study: Read each Gospel (Matthew, Mark, Luke, John) completely in one sitting to experience each author’s unique narrative arc and agenda
  2. Kingdom Language in the New Testament: Conduct a comprehensive study of every mention of “Kingdom of God” or “Kingdom of Heaven” throughout the Gospels, Acts, and Epistles
  3. The Sermon on the Mount: Re-read Matthew 5-7 as Jesus’s Kingdom manifesto - what does the Kingdom look like in practice?
  4. The Parables of the Kingdom: Study all parables that begin “The Kingdom of Heaven is like…” to understand Jesus’s teaching on the nature of God’s Kingdom
  5. Empire Critique in Revelation: Examine how the book of Revelation functions as a sustained critique of Roman imperial gospel
Historical and Cultural Context
  1. Roman Imperial Cult: Research how emperor worship functioned in the first century and how it shaped daily life for Christians
  2. The Four Pillars of Hellenism: Deeper study of education, healthcare, entertainment, and athletics in the Greco-Roman world
  3. Ancient Propaganda Methods: How did ancient empires spread their “gospel” through coins, monuments, games, and public ceremonies?
  4. Pax Romana: What did Roman “peace” actually look like for conquered peoples?
  5. Jewish Resistance Movements: How did groups like the Zealots, Pharisees, and Essenes respond to Roman gospel?
Literary and Narrative Analysis
  1. Genre of the Gospels: What literary genre are the Gospels? Ancient biography? Theological narrative? Proclamation?
  2. Narrative Criticism: Study the techniques of narrative criticism to better understand how Gospel writers craft their stories
  3. Differences in Gospel Accounts: Make a detailed comparison of parallel passages (like the resurrection narratives) to see each author’s distinct emphases
  4. Matthew’s Unique Stories: Why does Matthew frequently double characters (two blind men, two demoniacs, two angels)?
Theological Debates
  1. Atonement Theories: How does Kingdom theology relate to different understandings of the atonement (substitutionary, Christus Victor, etc.)?
  2. Already/Not Yet: How is the Kingdom both present now and still coming in the future?
  3. Individual vs. Corporate Salvation: How does Kingdom theology change our understanding of salvation?
  4. Social Gospel vs. Personal Gospel: Are these truly opposed, or is this a false dichotomy?
Practical Application
  1. Kingdom Living: What does it practically look like to live as citizens of God’s Kingdom in today’s world?
  2. Church as Kingdom Community: How should the church embody and demonstrate the Kingdom of God?
  3. Justice and the Gospel: What is the relationship between evangelism and working for social justice?
  4. Discipleship in the Kingdom: How does Kingdom theology reshape our understanding of what it means to follow Jesus?

Comprehension Questions

Question 1: Historical Context

Q: What was the original meaning and function of the word “euangelion” (gospel) in the Greco-Roman world before the New Testament was written?

A: Euangelion meant “good news” and was used by Greek and Roman rulers to announce the arrival of their kingdoms. Alexander the Great proclaimed the gospel that the kingdom of Greece had arrived, bringing civilization, education, healthcare, entertainment, and athletics. Later, each new Roman Caesar sent out his euangelion announcing his reign and the benefits of Roman rule (Pax Romana, etc.). The Priene inscription shows this usage, calling Caesar Augustus the “savior of the World” whose birth brought “the gospel of peace.” The term was imperial propaganda announcing “there is a new king and a new kingdom.”

Question 2: Subversive Theology

Q: Why were the Gospel writers making a subversive and potentially dangerous statement when they titled their works “The Gospel according to Matthew/Mark/Luke/John”?

A: By calling their writings “gospel,” the New Testament authors were directly challenging Roman imperial claims. In a world where “gospel” meant Caesar’s announcement that he was lord and his kingdom brought peace and salvation, the Gospel writers were proclaiming that Jesus (not Caesar) was the true King, and God’s Kingdom (not Rome’s) was the true source of peace and salvation. This was treasonous - proclaiming “Jesus is Lord” directly contradicted “Caesar is Lord.” They were announcing a counter-kingdom that superseded Roman authority, which is why early Christians faced persecution and martyrdom.

Question 3: Harmonization Issues

Q: According to Marty Solomon, why should we NOT try to harmonize the four Gospels into one chronological account, and what questions should we ask instead?

A: Harmonizing the Gospels assumes they are primarily objective historical records meant to be pieced together chronologically. This approach forces us to ask the wrong questions like “How do we explain why Matthew has two angels but Mark has one?” or “Which chronological order is correct?” Instead, we should recognize that each Gospel writer has a distinct agenda and crafted their narrative with specific theological and literary purposes. We should ask: “Why did Matthew choose to include two angels/blind men/demoniacs?” “Why did this author place this story here instead of elsewhere?” “What is this author’s overall narrative arc and point?” Each Gospel should be read as a complete narrative package in its own voice, not merged with the others.

Question 4: Kingdom Theology

Q: What is the difference between “Kingdom theology” and “modern evangelical orthodoxy” in defining the Gospel, and what biblical evidence supports the Kingdom theology view?

A: Modern evangelical orthodoxy (represented by John Piper, Timothy Keller) defines the Gospel as the message of salvation through faith in Jesus’s substitutionary death - focusing on the cross, atonement, and personal salvation. Kingdom theology (represented by N.T. Wright) defines the Gospel as the announcement that the Kingdom of God has arrived - encompassing Jesus’s entire ministry, teaching, death, and resurrection. Biblical evidence for Kingdom theology includes: John the Baptist’s message “Repent, for the Kingdom of Heaven is near,” Jesus’s first message using the exact same words, Jesus instructing the Twelve and the Seventy-Two to preach “the Good News of the Kingdom of God,” and the apostles in Acts consistently preaching the Kingdom of God. While the cross is central and climactic, the Gospel is bigger than just that moment - it’s the announcement that God’s Kingdom has broken into history.

Question 5: Narrative Continuity

Q: How does the concept of “gospel” in this episode connect to the “tale of two kingdoms” framework from earlier BEMA episodes?

A: The episode reinforces that the biblical narrative has consistently been about two competing kingdoms: Empire versus Shalom. Empire (represented by kingdoms like Greece and Rome) proclaims its own “gospel” - that their kingdom brings good news through power, civilization, and domination. God’s people proclaim the “gospel of Shalom” - that God’s Kingdom is the true good news, bringing real peace, wholeness, justice, and restoration through sacrificial love. This is the same conflict from Genesis to Revelation. When the Gospel writers announced Jesus’s euangelion, they were continuing this ancient battle between Empire and Shalom, declaring that God’s Kingdom has finally arrived in Jesus to make all things right.

Summary

BEMA Episode 83 fundamentally reframes our understanding of what “gospel” meant in the ancient world and what the New Testament writers were doing when they wrote their Gospels. Far from being neutral historical biographies, the four Gospels are radical, subversive proclamations that Jesus is King and God’s Kingdom has arrived - directly challenging the imperial “gospels” of Greece and Rome that dominated the ancient world.

The episode establishes crucial groundwork for studying the Gospels by rejecting harmonization in favor of hearing each author’s distinct voice and agenda. Matthew, Mark, Luke, and John each crafted complete narrative packages with theological purposes that would be lost if we simply tried to merge them into one timeline.

Most significantly, the episode argues that the Gospel is fundamentally about the Kingdom of God - not merely a message about individual salvation through Jesus’s death. While the cross is absolutely central, the Gospel encompasses Jesus’s entire ministry and the announcement that God’s reign has broken into human history. This Kingdom theology better explains what Jesus, John the Baptist, the disciples, and the apostles were actually preaching: “The Kingdom of God is here.”

This understanding connects directly to BEMA’s overarching “tale of two kingdoms” narrative. Just as Empire has always proclaimed its own false gospel of peace through power, God’s people announce the true gospel of Shalom - wholeness, justice, and restoration through God’s Kingdom. The early Christians weren’t just offering private spiritual salvation; they were proclaiming a revolutionary alternative to Roman imperial authority, which is why this message was so dangerous and why believers faced persecution.

As we prepare to dive into the individual Gospels in upcoming episodes, this framework invites us to read with fresh eyes, asking not “What exactly happened?” but “What is this author proclaiming about Jesus and the Kingdom?” The diversity of the four Gospels is a gift, giving us four distinct perspectives on the greatest announcement in human history: the King has come, and His Kingdom is here.

Study Notes Generated for BEMA Discipleship Podcast Episode 83: Gospel Narrative For more resources and discussion groups, visit bemadiscipleship.com

Edit | Previous | Next