Author: Benjamin Dean

If the cross were the whole of Paul’s gospel, his letters would read very differently.
The tension between the ‘already’ and the ‘not yet’ isn’t merely a future hope. It’s a present power, reshaping the believer’s life here and now (Rom 8:23; Eph 2:4-7; Col 3:1-11).
The gospel tells of ‘hope laid up for [us] in heaven’ (Col 1:5).
The apostolic preaching of the gospel frequently led with the assertion of Jesus’ resurrection — and for good reason. It ‘demonstrates that Jesus had perfectly conquered death and its consequences’ (Rev 1:18).
The power of resurrection (Phil 3:10) is nothing less than God’s renewing, life-giving capacity — his energy of recreation and new creation at work in the world.
If Jesus’ crucifixion — being hanged on a tree — signalled his bearing rejection and curse (Deut 21:23), then his resurrection declared his vindication.
‘For I come to declare that great and most comfortable article of our Christian religion and faith, the resurrection of our Lord Jesus. … Assuredly, so highly comfortable is this article to our consciences, that it is even the very lock and key of all our Christian religion and faith.’
Three voices to close with — a confession, and two reformers — each setting out from a different angle what Christ’s death secured.
The gospel of the kingdom proclaimed by Jesus is partly distinguished from the gospel preached by the apostles in that they significantly expanded on the meaning of his death.
God’s love is certainly good news. But it doesn’t follow that the love of God is itself the gospel.
The reconciliation accomplished at the cross cannot be understood as the act of the Son alone, isolated from the Father and the Spirit.
‘God reconciled the world with himself, without its assistance, apart from it, without the world contributing anything to it.’

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