1. Etymology: Gospel as “Good News” – But News of What?
The English word Gospel comes from Old English godspel, meaning “good news,” translating the Greek euangelion (εὐαγγέλιον), which itself is a political and royal term—a public announcement. In the Roman Empire, this “good news” usually referred to Caesar: a military victory, a birth, a coronation.
In contrast, the biblical besorah is the announcement that the God of Israel has acted to end ungodliness and restore covenantal order.
This is not merely “salvation” in personal terms, but the divine interruption of corruption, empire, and false worship. The Gospel is the signal that something new has begun—and something old has ended.
2. The Hebrew Roots: Besorah in Tanakh
The Hebrew besorah (בְּשׂוֹרָה) appears in passages like:
Isaiah 52:7 – “How beautiful are the feet of the one who brings good news, proclaiming peace, announcing salvation, saying to Zion, ‘Your God reigns!’”
Isaiah 61:1 – “The Spirit of the Lord is upon me… to bring good newsto the poor…”
This is the backdrop to Yeshua’s own use of Gospel in Luke 4, a direct citation of Isaiah 61. But Isaiah’s vision is about covenantal reversal—the return from exile, the end of idolatry, and the healing of Zion.
So, in Jewish categories:
The Gospel is the announcement that HaShem has acted decisively to end estrangement, exile, and idolatry—and is reestablishing His kingdom in holiness, justice, and mercy.
3. The Gospel in the Talmudic Imagination: The End of Ungodliness
The Talmud speaks often of the olam ha-zeh (this world) and the olam ha-ba (the world to come)—and the transition between them as being marked by a Geulah (redemption). The Rabbis describe the end of resha’im (ungodly ones) as part of the coming of the Messiah. The Gospel fits this scope.
If ungodliness is Edomite distortion—a blending of power and religion, a covering over of the covenant—then:
The Gospel is the end of Edom’s reign, the unveiling of the true Israel, and the inbreaking of divine justice.
In Torat Edom, this is not about abstract “grace vs. law,” but about the collapse of false systems, and the re-inscription of Torah on the heart (Jeremiah 31, Ezekiel 36).
4. The Gospel of the Kingdom: Yeshua’s Announcement
In Mark 1:15, Yeshua begins with:
“The time is fulfilled, the kingdom of God is at hand. Repent and believe in the Gospel.”
Here, the Gospel is not just the death and resurrection—it is the entire announcement that the reign of God is breaking in. It is God’s covenant fidelity manifest—restoring the humble, upending the powerful, fulfilling the promises made to Abraham, Moses, and David.
This is why Yeshua also calls it an “easy yoke” (Sermon on the Mount)—not because it lacks moral demand, but because it is free from the crushing weight of Edomite systems: violence, greed, and domination masked in religion.
5. The Gospel as Torat Edom’s Reversal
Under Torat Edom, we see that the Gospel is not the creation of a new religion, but:
• The vindication of the oracles entrusted to the Jewish people,
• The grafting in of Gentiles without erasing the covenant,
• The exposure of the false spiritual and political systems,
• And the beginning of judgment on idolatry, injustice, and ungodliness.
Paul writes in Romans 1:16–18 that the Gospel reveals the righteousness of God and that the wrath of God is revealed against all ungodliness (asebeia).
So again:
The Gospel is the announcement that ungodliness—distortion, oppression, false worship—is over. The King has come. The Kingdom has begun.
6. In Islamic theology
Jesus (ʿĪsā) is esteemed as a significant prophet and messenger of God (Allah), entrusted with delivering divine guidance to the Children of Israel. Central to this mission is the Injīl, often translated as “Gospel.” The term “Injīl” is derived from the Greek euangelion, meaning “good news” or “glad tidings.” In the Islamic context, it refers specifically to the revelation given to Jesus by God. It is also how they describe the whole New Testament, which is significant, yet not within most of their hardened hearts and blinded eyes to his supremacy as Allah.
The Qur’an acknowledges the Injīl as one of the four major scriptures revealed by God, alongside the Tawrat (Torah) given to Moses, the Zabur (Psalms) given to David, and the Qur’an itself revealed to Muhammad. In Surah Al-Ma’idah (5:46), the Qur’an states:
This verse underscores the Injīl’s role as a continuation and affirmation of the Torah’s teachings, providing guidance and enlightenment.
However, Islamic belief holds that the original message of the Injīl was altered or lost over time. The Gospels found in the New Testament—Matthew, Mark, Luke, and John—are viewed not as the direct revelations given to Jesus, but as biographical accounts written by his followers after his ascension. Consequently, while these texts may contain elements of the original message, they are not considered wholly representative of the authentic Injīl as revealed by God.
In Islamic eschatology, Jesus is also believed to play a pivotal role in the events leading up to the Day of Judgment. Muslims anticipate his return to Earth, where he will restore justice and defeat falsehood, further emphasizing his significance within the Islamic tradition.
In summary, within Islam, the Gospel (Injīl) represents the divine revelation bestowed upon Jesus, conveying God’s guidance and serving as a testament to His continued communication with humanity through a succession of prophets.
6. Love as the New Commandment
The Gospel is not only the end of ungodliness—it is the beginning of new life. Yeshua gives a “new commandment” (John 13:34) not because love was absent before, but because it is now revealed in its full covenantal intensity: love even your enemy; love even the outsider; love as the Rebbe loves you. Thus call no man Rabbi except Jesus of Nazareth and the practical writings that comprise the 27 books of the New Testement!
Conclusion:
The Gospel is not a theological system.
The Gospel is not a theological system.
It is not a doctrinal checklist.
It is the announcement that the covenant God of Israel has remembered His promises, has acted through His Son, and is restoring all things.
It is the invitation to turn from the Edomite distortions of power and pride, and to walk the narrow way of justice, mercy, and humility.
