`Christ died for our sins according to the Scriptures ... He was buried ... He rose again the third day according to

the Scriptures'.

`He was seen of Cephas ... of the twelve ... above five hundred brethren at once ... of James ... of all the apostles

... of me also'.

Here we have, as in Romans 1:1-4, the apostle as the preacher, the gospel according to the Scriptures, concerning

Christ, as the One Who died, and rose again in fulfilment of those Scriptures.

Turning to the next title `The gospel of Christ', it is evident that no different message is intended. Seeing that

the `gospel of God' is `concerning His Son', it can be called either the gospel `of God' or `of Christ' as we think of

it originating in the love of God, or manifested in the gift and work of the Son. So in Romans 1:16 the apostle uses

the title `the gospel of Christ'. In the earlier passages he had spoken of the Risen Christ `with power', here he

speaks of that power as `the power of God unto salvation'.

In the same way, we find in Romans 15:19 the apostle, who in verse sixteen said that he was a minister of Jesus

Christ to the Gentiles, ministering the gospel of God, speaks of that ministry thus :

`So that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ'.

The same holds good in 1 Thessalonians. In 2:2 and 8, Paul speaks of the `gospel of God', but in 3:2 he speaks

of Timothy as a fellow labourer in the `gospel of Christ'. There can be no gospel of `God' apart from the

redemptive work of `Christ'.

There is one more way in which the gospel committed to Paul is described. It was associated with Paul himself

the preacher. He calls it `my gospel'. Now a reading of Galatians makes it quite clear that Paul was not taught by

man, he received this gospel by revelation. In 1 Corinthians 15:3 he says :

`I delivered unto you first of all that which I also received'.

When therefore the apostle says `my gospel', it was a recognition of the fact that God had committed the gospel

of the uncircumcision to him, and that he had identified himself with so sacred a trust. He calls it `my gospel' on

three occasions.

When dealing with the problem of the unevangelized Gentiles, and their judgment in the day when the Lord will

judge the secrets of men (Rom. 2:16).

When dealing with the `revelation of the secret which had been silenced in age times', referring particularly to

the inner portion of Romans, namely Romans 5:12 to 8:39, which deals with Adam, not with Israel, the

Gentiles or Abraham (Rom. 16:25).

When giving his last exhortation to Timothy. `Remember that Jesus Christ of the seed of David was raised from

the dead according to my gospel: wherein I suffer trouble, as an evil doer, even unto bonds' (2 Tim. 2:8,9).

Here the apostle speaks of this gospel as associated with the Mystery, hence he stresses the fact that the risen

Christ must be conceived of as ascended and seated, head of the Church, and not as associated with the gospel of the

circumcision, risen that He may sit on the throne of David. We can therefore bring together this threefold title of the

As to its Author - It is the gospel of GOD and is according to scripture.

As to its Subject - It is the gospel of CHRIST, and is the power of God unto salvation.

As to its Minister - It is MY gospel (i.e. Paul's), and is the basis of all ministry.

The reader, we trust, who may have had any misgivings when the first pages of this booklet were read, has none

now. We have lost nothing by leaving the gospel of the Kingdom to the dispensation to which it belongs. We have

lost nothing by realizing that John, Peter and James had a gospel of the circumcision. We have gained considerably

if we have realized that God had a particular message for the Gentiles and that this message as defined in Romans

1:1-4 and 1 Corinthians 15:1-11 forms the basis of all our hopes. Much may be erected upon this foundation that