Towards, unto, into and in Theos

Euangelion (ευαγγελιον) is the Greek word which is translated ‘gospel’ in the New Testament. Some people translate it as ‘good news’ or ‘glad tidings’. I prefer to leave it in its transliterated form as these other translations do not convey the meaning of the word.

ευαγγελιον is a composite of the Greek ευ which is translated ‘well’ or ‘good’ (but is not the common word for good) and αγγελιον, which is closely related to the word αγγελος meaning ‘angel’ or ‘messenger’, and the word αγγελια meaning ‘message’.

For this is the message that ye heard from the beginning, that we should love one another. (1 Ioh.3.11)

The prefix ευ occurs on its own 6 times in the New Testament of which 5 are associated overtly with doing well and the 6th is the positive outcome of honouring father and mother.

And he said unto him, Well, thou good servant: because thou has been faithful in a very little, have thou authority over ten cities. (Loukas 19.17)

This is the parable of the pounds that are given to the servants and their responses and outcomes to their instruction from their Lord to trade with them. The servants who traded and increased their sum receive the approbation of ‘well’ (ευ), whereas the servant who doesn’t trade with his sum is called wicked. This term of ‘well’ indicates a faithful reciprocation of the command given by the Lord and hints at what happens when ευ is appended to the beginning of a word such as happens in ευαγγελιον (euangelion).

Eusebeia (ευσεβεια), which we came across in 1 Timotheos 3.16 in the previous post, is translated ‘godliness’ and is made from the word ευ and the word σεβω (sebo) meaning ‘to worship’. As eusebeia is the manifestation of Theos in word and work the presence of ευ is again offering a reciprocal element to the word.

Eudokeo (ευδοκεω) is another New Testament Greek word that has ευ as its prefix with it being appended to the word dokeo (δοκεω) meaning ‘to think’. It is used in, for example, Maththaios 3:

And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Math.3.17)

Again we could see this as a commendation of reciprocal behaviour. Iesous is the one in whom Theos is ‘well thought’ because Iesous has willingly received the word from the father and manifested it.

Another example of the use of ευ as a prefix is in the Greek word eukaristeo (ευχαριστεω), where the word ευ is appended to a verb meaning ‘to forgive’ or ‘to give’ and its related noun meaning ‘grace’. Again we can see a reciprocal element here. The grace (favour) of Theos is seen in the manifestation of his son which leads to forgiveness of sins, the response to which is a giving of thanks and a reciprocal manifestation of these qualities, especially as evidenced in behaviour towards others.

A final composite word we can consider that uses ευ as a prefix is the word eulogeo (ευλογεω) which means ‘to bless’. It derives from ευ and the verb lego (λεγω) meaning ‘to say/speak’. Again the reciprocal impact of ευ is seen in this word. The etymology of putting the two words together would suggest a translation akin to ‘speak well’. This is exactly what we mean by blessing, it is to speak well, of someone or something. In the context of revelation and manifestation ‘to bless’ or ‘to speak well’ is bi-directional speech. Theos reveals the word and in so doing blesses the recipient, the believer receives it and reciprocates in speech, he blesses Yahweh after having been blessed by him.

Bringing the above back to the meaning of euangelion helps us to see a reciprocal element to the meaning of that which was preached to the nations. The message, the outcome of a messenger, or angel, is a manifestational revelation of Theos. This message is a message of receiving and reciprocation. At the heart of its meaning is the image of the kaporeth, the reciprocal kerubic relationship.

Furthermore, the use of ‘angel’ in the word euangelion shows the element of manifestation in the delivery of the message. The message is mediated to man by the messenger whether that be, ultimately, Iesous or the apostles. It is given to the listener by a representative of Theos, acting as him, that is, in his name. The reciprocation of this message is therefore multi-layered, multi-faceted. Firstly, by the initial receiver, the word is reciprocated and then that receiver turns mediator and the subsequent receivers follow the same pattern of manifestation. Again, in this we see the repeated pattern of the kaporeth.

This euangelion was preached to Abraham:

And the scripture, foreseeing that Theos would justify the nations through faith, preached before the euangelion unto Abraham, saying, In thee shall all nations be blessed. (Galatians 3.8)

We know that ‘Abraham was engaged in a covenantal/reciprocal relationship with Yahweh and that both preaching and blessing are used here where, initially, we might think these words speak to the mediation of words from Theos toward ‘Abraham and through him the nations. This is true, however, this mediation of the message and the blessing also speak to the offering of the opportunity to return the message and the words offered to us. Theos is giving us the means to reciprocate as we are unable to find that path ourselves. We require his revelation to praise him, to draw near to him in speech. We saw this in the post that dealt with the movement of the ‘I’ to the ‘he’ where we showed that the nature of revelation is to give us the means by which we might call on him. The name is called first (Exodus 34) and then we are able, as ‘Abraham did, to call ‘in name Yahweh’.

Thus, the mystery which was hidden for generations is now revealed in the euangelion. This is because it is revealed in Iesous, the seed of ‘Abraham, who was necessary to fulfill this true pattern of the kaporeth. The seed of ‘Abraham was something that he foresaw and who he, in figure, offered up on Mount Moryah calling the place Yahweh Yir’eh, meaning in the mount of Yahweh it shall be seen, or appear. The appearance of ‘Abraham’s seed is Yahweh revealed in the flesh and is seen by the faithful in order that the ‘olam inheritance can be fulfilled. That is, the true reward.

This euangelion is first mentioned in Maththaios 4:

And Iesous went about all Galilaias, teaching in their synagogues, and preaching the euangelion of the kingdom, and healing all manner of sickness and all manner of disease among the people. (Math.4.23)

A number of themes arise from this passage set, as it is, at the beginning of Iesous’ ministry. Firstly, Iesous is travelling. He is the passer through, as was Abraham, without anywhere to lay his head. His residence is temporary but his words are aionian (agelasting). In these journeys he is consistently teaching, preaching, the euangelion of the kingdom and healing the sick.

Healing the sick is seen as a figure for forgiveness of sins. We can see this later in Maththaios:

When the even was come, they brought unto him many that were possessed with demons: and he cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. (Math.8.16,17)

The relevant passage that this is quoting from is Yesha’yahu 53 where the suffering of Iesous is described. Furthermore, we can also link this chapter to the euangelion.

But they have not all obeyed the euangelion, For Esaias saith, Lord, who has believed our report? (Romans 10.16)

So Yesha’yahu’s ‘report’ of the sufferings of anointed is considered to be the euangelion.

We can see, therefore, that the preaching of the euangelion by Iesous being surrounded by acts of healing is an indication that his taking away of sin is part of that message. Furthermore, the kingdom of Theos was also the substance of this euangelion. We can see the same in the work of Philippos the evangelist (from the same family of words as euangelion) in his preaching in Acts 8:

But when they believed Philippos preaching (euangelizo) the things concerning the kingdom of Theos, and the name of Iesous Anointed, they were baptised, both men and women. (Acts 8.12)

We have seen how the name of Iesous, which people were to believe into and be baptised upon is that journey of manifestation. The appearance of Theos in him begiining primarily from his baptism until his death and resurrection, leading ultimately to his appearance at the dawning of the seventh day and taking us through to the eighth. The kingdom of Theos can be seen very much to take the same trajectory. The kingdom is when and where Theos rules in man. To an extent this can occur when man individually submits to Theos’ rule and therefore he reigns in him. It can be seen if a group of people do the same but it can only truly be seen when Theos is all things and in all.

Then is the end, when he shall have delivered up the kingdom to Theos, even the Father; when he shall have put down all rule and all authority and power. (1 Corinthians 15.24)

And in Iesous’ prayer:

Our father who is in the heavens, hallowed be thy name, Thy kingdom come, thy will be done, as in heaven, also upon the earth. (Math.6.9,10)

So, the euangelion comprises the elements of the journey, name and kingdom, that ends up at the final destination, which is Yahweh, and describes the progress of that journey.