gospel found in Romans 1.  There Paul declares that he had been 'separated

unto the Gospel of God ... concerning His Son' (Rom. 1:1,3).  In his next

reference he calls that gospel 'the gospel of His Son' (Rom. 1:9) and in

verse 16 he says 'I am not ashamed of the Gospel of Christ'.

Some years ago, an invited speaker at the Chapel of the Opened Book

laboured to prove that the Gospel of God was one message, whereas the Gospel

of His Son, or of Christ was another.  Probably the reader will not be

surprised to learn that that speaker never conducted a meeting in the chapel

again.  A Gospel of God without Christ is no gospel at all.

'Ye believe in God' said the Saviour 'believe also in Me'.  He added,

and the reason is plain, 'I am the way ... no man cometh unto the

Father, But By Me' (John 14:1 -6).

By radio, by book, by pulpit, we are deluged with the exhortation to

return to God, or to believe God, but all such preaching is vain, and if

never rectified, fatal, for there is no Gospel of God but one, and that is

the Gospel of His Son.

The apostle has expressed this most forcibly in 1 Timothy 2:5,6:

'For there is one God, one Mediator also between God and men, Himself

man, Christ Jesus, Who gave Himself a ransom for all' (R.V.).

The words 'to be testified in due time' (1 Tim. 2:6) do not express the

apostle's meaning.  The R.V. reads 'the testimony to be borne in its own

times', as though This above all else is the needful message of the day --

'One Mediator'.  No man can come unto the Father by any other way.  Were this

aspect of truth our only object in this article, we could well expand and

illustrate this supreme place that Christ occupies in the Gospel of grace,

but we have other facets of truth to consider, and so with grateful

acknowledgment to the Saviour in the words of Peter we conclude this aspect

of truth:

'Lord, to Whom shall we go? Thou hast the words of eternal life' (John

In one sense, of course, both the Gospel and Prophecy are included in

the doctrine of the Scriptures, but the word is used in a more restricted

sense when we pass from the Gospel of Salvation, to the teaching that must

follow.  A 'doctor' in the Scriptures is a 'teacher' didaskalos (Luke 2:46),

the only occurrence of this title 'doctor' in the A.V. apart from Luke 5:17

and Acts 5:34, is where it is combined with nomos and translated 'doctor of

the law'.  Didaskalos is elsewhere translated 'master' 46 times and 'teacher'

10 times.  Didaskalia and didache are rendered 'doctrine' some 48 times, and

the verb didasko which occurs 97 times, is always translated 'teach'.  A

'doctor', whether of medicine, law, literature, or philosophy, is considered

proficient enough in his particular field to be able to 'teach' as well as to

Apparently this was not so evident to the maid in a Scottish house

years ago, who, when asked to tell her mistress that the 'doctor' had called,

asked, 'Shall I say the doctor who 'preaches' or the one who 'practises'?

After conversion, the newly born believer requires teaching, and it is here