Archives For Gospel

Consider the following information about gospel preaching by the apostolic company:

  1. Philip preaches the gospel in Samaria: kingdom of God and the name of Jesus Christ (Acts 8:12) 
  2. Paul preaches the gospel in Corinth: death, burial, resurrection, and appearances of Christ (1 Cor. 15) 
  3. Paul preaches the gospel for three months in Ephesus: kingdom of God and the word of the Lord Jesus (Acts 19:8, 10)
  4. Paul preaches the gospel for a three-year period throughout Asia: kingdom of God and repentance toward God and faith toward our Lord Jesus Christ (Acts 20:21, 24, 25) 
  5. Paul preaches the gospel for two whole years in Rome: kingdom of God and Jesus (28:23); kingdom of God and the Lord Jesus Christ (28:31) 

Given this information about apostolic gospel preaching, did the gospel change from Samaria to Corinth from a message about the kingdom of God and Jesus Christ to a message just about Jesus? 

If so, did the gospel change again from Corinth to Ephesus, Asia, and Rome? 

Alternatively, has the gospel message always been the preaching of the kingdom of God and the name of Jesus Christ, and 1 Corinthians 15:3-5 was never intended to be used the way that many use it to define the gospel as a message solely about Christ?

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

Over my years as a Christian, I have heard the phrase, “a simple gospel message,” used quite a number of times. People have expressed their appreciation for preachers who have preached such a message. Those training others for ministry have exhorted their students to preach such messages. Interestingly, I do not recall ever having anyone explain how the Scripture teaches us to preach such a message or what exactly constitutes such a message.

Because of the seemingly widespread use of this phrase and the desire for ministers to preach such messages, we would do well to consider how we would answer the question, “Does Scripture teach us to preach a simple gospel message?” To try to answer this question, we will consider several points.

“Simple” and “Simplicity” Do Not Teach Us to Preach “A Simple Gospel Message”

The phrase, “a simple gospel message,” does not occur anywhere in Scripture. The adjective, “simple,” is not found anywhere in explicit teaching concerning the gospel.

The noun, “simplicity,” is found three times in the NT (Rom. 12:8; 2 Cor. 1:12 and 11:3). The first occurrence is not relevant because it concerns the manner of our giving. The second is in a general statement about conducting our lives in the world and does not directly pertain to what we are to preach.

The third occurrence is in Paul’s teaching in 2 Corinthians 11 and does concern proper preaching. To the Corinthians, Paul wrote that he feared, “lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ” (11:3). He then explained his concern by saying,

For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. For I suppose I was not a whit behind the very chiefest apostle. But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service (11:4-7).

Three occurrences of two keys verb for preaching and two references concerning the gospel show that this is an important passage concerning our preaching the gospel. Paul’s references to the serpent’s beguiling Eve and to the preaching of another Jesus show that he is concerned about the preaching of a false Jesus and a false gospel by false apostles (cf. 11:12-15). In that connection, he mentions his being “rude in speech” in contrast from the false apostles who touted their speaking abilities in their attempt to draw away the Corinthians from Paul.

He did not mention his lack of eloquence in preaching, however, to teach that gospel preaching should be characteristically simple concerning the content of what is to be preached. As we will see below, Luke’s records of key instances of the preaching of the gospel display considerable complexity and depth in the content of the evangelistic messages by the apostles.

In Paul’s latter reference to the preaching of the gospel (11:7ff.), Paul contrasts himself with the false apostles when he speaks of his foregoing remuneration for preaching the gospel. Neither concern in this context has anything to do directly with the content of his preaching the true gospel being simple.

The Gospel Messages at Pentecost and Gentecost Were Not “Simple”

An examination of the two premier apostolic evangelistic occasions, Pentecost and Gentecost, verifies this interpretation. Peter’s Pentecost message contains statements that interpreters struggle to explain fully even today (Acts 2:16-21). Peter’s abundant testimony to both the Father and the Son along with several references to the Holy Spirit (2:17, 18, 33, 38) show that he evangelized his hearers with a message that was highly Trinitarian and not simply preaching about Jesus Himself and the events that He experienced.

Moreover, Peter’s explicit statements about God’s approving Jesus (2:22), doing miracles through Him (2:22), raising Him (2:24, 32), exalting Him (2:33), giving Him the Holy Spirit (2:33), and making Him both Lord and Christ (2:36) intensely challenged the hearers with content concerning Jesus as God’s agent; Peter’s focus was not solely or even primarily on the deity of Jesus. He thus forced his hearers to have to reckon with Jesus’ humanity in relation to His deity as well as His agency in relation to His deity.

Peter’s message of the gospel at Pentecost was not a message that was concerned with testifying to Jesus alone with a primary focus on His deity. The Church thus began with his message that was not “a simple gospel message” with respect to its content.

Peter’s message at Gentecost similarly was not a “simple gospel message” about Jesus alone as deity. As he did at Pentecost, Peter preached a Trinitarian message that abundantly referred to both God and Jesus, including an explicit statement of how the Father anointed Jesus with the Holy Spirit and with power (10:38a). He also forced his hearers to have to reckon with the existence of evil in the supernatural realm by proclaiming Jesus’ healing all who were oppressed by the devil (10:38b). Moreover, instead of focusing on Jesus’ miraculous works as proof of His deity, Peter emphasized God’s empowering Him (10:38a) and accompanying Him (10:38c).

As he did at Pentecost, Peter strongly emphasized Jesus’ agency (10:36, 38), including a unique explicit statement about Jesus as the God-appointed Judge (10:42) that does not easily fit in with many contemporary perspectives about evangelism and missions. This statement presents other challenges to interpreters as well, including the precise nature of its relation to the next verse concerning the forgiveness of sins through believing in His name (10:43).

These two preeminent evangelistic messages in church history do not line up with the notion of preaching of “a simple gospel message” either with reference to its content overall or with reference to a focus solely on Jesus and His deity. Should we then hold that the Scripture teaches us to preach “a simple gospel message”?

Possible Response: Acts 8:35 and 16:31 Support Preaching “A Simple Gospel Message”

In response to this line of reasoning, some may point to the evangelistic accounts about the salvation of the Ethiopian eunuch (Acts 8:26-40) and of the Philippian jailor (16:25-34) as evidence that supports the preaching of “a simple gospel message.” Although Luke does provide fairly lengthy overall records of these evangelistic encounters, he does not provide much information about what was actually testified to the lost people.

In future articles, I plan to look carefully at these accounts to see if they support an approach that does not make the Pentecost and Gentecost accounts (along with 1 Cor. 15:3-5) the primary models for our learning to preach the gospel. For now, I say that it is highly improbable that these very brief summary statements (Acts 8:35; 16:31) of what were undoubtedly much longer messages are intended to be normative for our evangelism in preference above the records of the premier evangelistic messages for both Jews and Gentiles that are recorded in Scripture.


There does not seem to be any clear scriptural teaching that teaches us to preach “a simple gospel message” in the sense discussed above. Hence, we would do well to adjust what we say to one another in this respect, especially in our discipleship activities that are geared toward training ministers and personal workers in evangelism.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

Luke provides us with lengthy accounts of two premier evangelistic events (Acts 2 and 10). He gives additional information about them in both Acts 11 and 15.

On the day of Pentecost, Peter first exercised the keys of the kingdom of heaven that Christ gave him (Matt. 16:18-19). On that occasion, the church began in Jerusalem with a multitude of devout Jews repenting toward God (Acts 2:38-41) and believing in Jesus Christ (11:17).

In Caesarea, Peter again exercised those keys of the kingdom. Many Gentiles repented toward God (11:18) and believed in Jesus Christ on that occasion (15:7; cf. 11:17; 15:11). In keeping with Peter’s explicitly linking these two key evangelistic events (11:15-17; cf. 15:8-9; 11), I have coined the term “Gentecost” as a fitting and convenient way to refer to the latter event (shortened from “Gentile Pentecost”; cf. comments on Acts 11:13-16 by J. B. Polhill, Acts, in NAC, 267).

Although many have directed considerable attention to Pentecost, it seems that they have given Gentecost far less attention by comparison.[1] Without a thorough treatment of both accounts, however, we do not profit fully from either.

We begin a thorough treatment of the accounts by determining the overall length of the information given about each event. Acts 2 provides 41 verses overall about Pentecost and 28 verses concerning Peter’s message and verbal ministry (2:14-41). Adding the four verses referring to that event in two subsequent passages (11:15, 17; 15:8-9) we learn that there are 45 total verses about Pentecost in three passages in Acts.

Acts 10 provides 48 verses overall about Gentecost and 12 verses concerning Peter’s message and verbal ministry (10:34-43; 47-48). Subsequent references in three passages provide at least 22 more verses about that event (11:1-18; Peter at the Jerusalem Council [15:7-9; possibly 15:11 as well]; James at the Jerusalem Council [15:14; cf. 15:15-17 and 15:18]). Luke thus provides at least 70 total verses about Gentecost in four passages in Acts.

At the very least, this comparison suggests that we should give equal attention to both the Pentecost and the Gentecost accounts. Because the latter accounts are of considerably greater combined length than the former, our concluding in fact that they warrant greater attention is reasonable.

In addition, because the vast majority of our evangelism today is Gentile evangelism, we would do well to give the Gentecost accounts both much more analysis that is thorough and widespread focused attention in our teaching and preaching. (Future articles will present many more reasons for giving these accounts special attention.) Only then will we put ourselves in a position to profit fully from Pentecost and Gentecost.

[1] In spite of my having heard several thousand messages in the more than twenty years that I have been a believer, I have not heard someone preach or teach a Sunday school class even once on Gentecost. Of course, people have preached and taught on that passage over those years, but somehow it has worked out that I have never heard any preaching or teaching that has focused on this premier account of Gentile evangelism.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.