"Moreover, brethren, I declare unto you the gospel which I preached unto you… For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures" (1 Corinthians 15:1, 3-4).
The English word gospel means "good news" or "good message," and as such it is a correct translation of the original Greek word euangelion. [22] First Corinthians 15:1-4 gives us the basic biblical definition of the gospel - the death, burial, and resurrection of Jesus Christ.
Of course, for these historical facts to have meaning today, it is essential to understand their doctrinal significance. Merely preaching the historical events without explaining their meaning does not convey what is good about the good news. The significance is that by these acts Christ purchased salvation and made it available to everyone who would believe on Him. He died for our sins, was buried, and rose again, thereby winning victory over sin and death and enabling us to have eternal life. W. E. Vine defines gospel as follows: "In the N. T. it denotes the good tidings of the Kingdom of God and of salvation through Christ, to be received by faith on the basis of His expiatory death, His burial, resurrection, and ascension." [23]
The good news, then, is that Christ's death, burial, and resurrection bring salvation to all who respond in faith. By definition saving faith includes the appropriation or application of the gospel to our lives.
In this chapter we will discuss the specific answer to these questions: How do we appropriate or apply the gospel to our lives? How do we respond to or obey the gospel? How do we identify personally with the gospel? Paul gave the answer to these questions in Romans 6:3-5, in which he explained how a person actually identifies with Christ's death, burial, and resurrection.
First of all, we must identify with Christ's death. Just as Jesus Christ was crucified on the cross, so our "old man" must be crucified and put to death. The "old man" is not the ability to sin for this remains with the born-again believer. Nor does our experience of death with Christ eradicate the carnal nature, for the Christian continues to war against his carnal nature (Galatians 5:16-17). What is put to death is the dominion and control that the sinful nature has over the unsaved (Romans 6:12-14). When we are saved, sin's and Satan's control over us is destroyed. Since the dominion of sin over us is lost in our death with Christ, we should treat sin itself as dead. Sin can no longer dictate to us or control us. We can overcome temptations and ignore sin's power. Although we can sin if we desire, we should not submit to sin but treat it as though it no longer exists.
Paul explained our freedom from sin's power to the Romans when he reminded them of what actually occurred when they were saved: "What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? … Knowing this, that our old man is crucified with him [Christ], that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin… Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof… For sin shall not have dominion over you" (Romans 6:1-2, 6-7,11-12, 14). Peter also mentioned our identification with Christ's death. Speaking of Christ, he wrote, "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness" (I Peter 2:24).
A careful study will reveal that both Paul and Peter referred to a specific experience and a specific time at which death to sin occurred. The Greek wording in Romans 6:2 indicates such specificity. This specification is clearly seen in the phrase "we are dead to sin" in the KJV, which is translated "we died to sin" in the NIV and "we who died to sin" in TAB.
When did this death to sin occur? An individual's death to sin, or the death of the old man, occurs when he repents from sin. This is apparent from the very definition of repentance, which is a turn away from sin and a turn to God. (See Chapter 5 - Repentance.) At repentance man confesses sin, decides to forsake it, turns his back on it, and refuses to accept its dominion. He dies to the lusts and desires of the old man, and decides to live for God. At that point, Christ's death on the cross becomes effective in his life to enable him to break the bondage of sin.
Of course, the decision to repent is not complete in itself, for it brings only limited, temporary power to turn from sin. The completion of the salvation process includes the burial of past sins that takes place at water baptism and the reception of power to remain victorious over sin through the Holy Ghost. Since to die with Christ does not eradicate the sinful nature in us, we must continue to kill the desires of the flesh (Romans 8:13) and die to self daily (I Corinthians 15:31); still, the turning point - the death of the old man - comes at repentance. We first apply the death of Jesus to our lives when we exercise enough faith to repent from our sins.
Next we identify with Christ's burial. Again, Paul explained how: "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death" (Romans 6:3-4). Paul repeated this truth that Christians are "buried with him [Christ] in baptism" in Colossians 2:12. By water baptism, then, we identify with Christ when His body lay dead and buried in the grave.
This will become even more obvious when we study water baptism in Chapter 6 - Water Baptism and Chapter 7 - Baptismal Formula: In the Name of Jesus. In our study we will find that water baptism is effective only after repentance, that immersion is the biblical mode, and that the name of Jesus is the biblical formula. Since baptism follows repentance, it actually does signify that the baptized person identifies with the dead state of the man Christ. Since baptism is a total submergence, it truly is a burial. Since baptism is done in the name of Jesus, it truly is an identification with Him. When a man receives water baptism, it signifies that he has died to sin and is burying that sin. When he emerges from baptism, his old lifestyle and his past sins are forever buried and forgotten. Water baptism, then, applies Christ's burial to our lives.
Paul also explained how we identify with Christ's resurrection: "Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection" (Romans 6:4-5). Some would limit this to future bodily resurrection and eternal life thereafter, but the focus is upon the new life in this present world. We should notice that Paul wrote, "Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord" (Romans 6:11).
The Holy Spirit is the Spirit of Christ (Romans 8:9), so when we receive the Spirit, Christ literally comes to live in us. The Holy Spirit brings into our lives the same power that resurrected Jesus from the dead (Romans 8:11). Those who walk after the Spirit have life in Christ (Romans 8:2). The "newness of life" in Romans 6:4 is none other than the "newness of spirit" in Romans 7:6. This "newness of spirit" is not just a renewal of the human spirit, but the indwelling of God's Spirit. It is "the new way of the Spirit" (NIV), or "the Spirit in newness of life" (TAB). The Spirit brings about a new birth (John 3:5) and will give new life (II Corinthians 3:6). Thus, the resurrection of Jesus Christ becomes effective to give us new life when we receive the Holy Spirit.
We will now analyze the messages of prominent New Testament preachers to see if their presentation of the gospel corresponds to I Corinthians 15 and Romans 6.
John's ministry was essentially one of preparation for the future arrival of the Messiah. His message was repentance and water baptism for the remission of sin: "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins" (Mark 1:4). "Bring forth therefore fruits worthy of repentance" (Luke 3:8). He also pointed to the baptism of the Spirit: "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire" (Matthew 3:11). We can therefore discern prominent elements of John's message: (1) repent, and show evidence of repentance; (2) after repentance, be baptized in water to signify your repentance; (3) look for the One who will baptize with the Holy Ghost and fire.
The four Gospels record so many teachings of Jesus that we cannot reproduce them all here. However, let us identify His basic teachings and commands relative to salvation. Three such passages stand out because of the strong emphasis that Jesus Himself placed on them. One concerns His deity: "For if ye believe not that I am he, ye shall die in your sins" (John 8:24). The second is His comments to the Jews: "I tell you, Nay: but, except ye repent, ye shall all likewise perish" (Luke 13:3, 5). The third is His words to Nicodemus: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5).
The records in the Gospels of the last instructions of Jesus to His disciples before His ascension also deserve special attention. Matthew 28:19-20 records His commands and promises as follows: (1) go and teach all nations; (2) baptize them; (3) I will be with you always. This last statement is a reference to His abiding Spirit (John 14:16-18). Mark 16:15-18 records these elements: (1) go and preach the gospel to every creature; (2) he that believes and is baptized shall be saved; (3) numerous miraculous signs, including tongues, shall follow believers. This last promise is a reference to the power accompanying the Spirit baptism (Acts 1:8; 2:4). Luke's account of Christ's last words contains these basic points: (1) you are witnesses of my death and resurrection; (2) preach repentance and remission of sins among all nations (of course, remission of sins includes water baptism [Acts 2:38]); (3) wait until you receive power from on high, the promise of the Father, which is the baptism of the Holy Ghost (Luke 24:46-49; Acts 1:4-5). From the Gospels we can summarize Christ's commands relative to the experience of salvation as follows: (1) believe in His deity; (2) repent; (3) be born of water and the Spirit. This last command corresponds to His command to be baptized and to wait for the baptism of the Holy Ghost.
Peter was the spokesman for the disciples and the Early Church on many occasions. When he confessed that Jesus was the Christ and the Son of God, Jesus gave him the keys of the kingdom of heaven as well as the power to bind and loose things in earth and heaven (Matthew 16:19). Jesus gave the power to bind and loose to all His disciples (Matthew 18:18), which is the power to receive answers in prayer (Matthew 18:19; John 14:12-14) and the power to extend salvation to others, the power which accompanies all preaching of the gospel.
The keys of the kingdom, however, refers to the power to open the kingdom of God to the world through preaching. By giving Peter the keys, Jesus acknowledged that Peter would possess the true salvation message. By this message, people could enter into the kingdom of God. The specific appointment of Peter apparently signified the vital role Peter would play in introducing the gospel to all classes of people. At Pentecost he preached the first sermon of the New Testament church and opened the door to the Jews (Acts 2:14-40). Then he was instrumental in helping the Samaritans (people of both Jewish and Gentile ancestry) to receive the Holy Ghost for the first time (Acts 8:14-17). Finally, he was the first to preach the gospel to the Gentiles (Ac{s 10:34-48). The Jews, Samaritans and Gentiles represented all races and nationalities of people.
What message did Peter use to open the door of the New Testament church to the Jews, Samaritans, and Gentiles? At Pentecost, he proclaimed, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38). If a preacher today had the opportunity to preach the very first sermon to a group of people, would he preach this? If sinners under conviction asked him what they needed to do, would he answer in this way? Peter did.
In Acts 3:19 Peter preached, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." The blotting out of sins includes water baptism (Acts 2:38; 22:16), and the times of refreshing refer to receiving the Holy Ghost with speaking in tongues (Isaiah 28:11-12).
In Acts 10, the Gentiles received the Holy Ghost while Peter was preaching to them. Afterward, he commanded them to be baptized in the name of Jesus (Acts 10:44-48). When he reported this to the Jewish Christians, they rejoiced that God had granted the Gentiles "repentance unto life" (Acts 11:16-18).
Philip brought the gospel to the Samaritans. The Bible simply says Philip "preached Christ" and "the things concerning the kingdom of God, and the name of Jesus" (Acts 8:5, 12). His message included water baptism because when the people believed Philip's preaching they were baptized. Moreover, preaching Christ and the kingdom of God includes the baptism of the Spirit because the Samaritans specifically sought this gift and ultimately received it. Peter and John "prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost" (Acts 8:15-17).
God used Ananias of Damascus to preach the gospel to Saul of Tarsus, who became known as the Apostle Paul What did Ananias tell Paul to do? "The Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost" (Acts 9:17). "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:16).
Paul adhered to the message he received from Ananias. When he met twelve disciples of John the Baptist and heard that they were "believers," he asked two questions: (1) "Have ye received the Holy Ghost since ye believed?" (Acts 19:2); (2) "Unto what then were ye baptized?" (Acts 19:3). Would a preacher today ask these two questions if confronted with professing believers? Paul did. When he found out that they did not know that the Holy Ghost was given and were only baptized unto repentance, he rebaptized them in the name of Jesus (Acts 19:5). Then he laid hands upon them and they received the Holy Ghost (Acts 19:6).
In several of Paul's epistles he reminded his readers that they had been saved through repentance, water baptism in Jesus' name, and the infilling of the Holy Ghost, as he did in Romans 6:3-4. He told the Corinthians, "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God" (I Corinthians 6:11). He described God's work in salvation as follows: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost" (Titus 3:5).
The Book of Hebrews does not identify its author, although tradition names Paul. Hebrews 6:1-2 lists the basic doctrines of the church. The writer desired for his readers to go beyond spiritual babyhood and learn more than these foundational doctrines: "Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation… "(Hebrews 6:1, NIV). In other words, the doctrines listed here are fundamental, foundational truths that even newborn Christians understand. Among the doctrines in this category are "repentance from dead works," "faith toward God," and "baptisms" (plural).
The Book of Hebrews also teaches that the Holy Ghost is a witness of the new covenant (Hebrews 10:15-16). A few verses later, we are admonished to draw near to God, "having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" (Hebrews 10:22) a reference to our prior repentance and water baptism.
First John contains a significant reference to the salvation message: "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth… And there are three that bear witness, in earth, the Spirit, and the water, and the blood: and these three agree in one… .He that believeth on the Son of God hath the witness in himself" (I John 5:5-6, 8,10).
John identified three inseparable elements that bear witness of salvation and agree (work together) in the one purpose of salvation - the Spirit, the water, and the blood. Those who believe on the Son of God will have this witness in themselves. In other words, the true believer will have Christ's blood applied to his life at baptism of water and the infilling of the Spirit.
All the New Testament writers and preachers taught the same salvation message in answer to the question of what a person must do to he saved The elements, excluding faith, in appropriating salvation are shown in the table below.
The Gospel of New Testament Preachers
All the New Testament writers and preachers taught the same salvation message in answer to the question of what a person must do to be saved. The elements, excluding faith, in appropriating salvation are shown in the table below.
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| Preacher | Repentance | Water Baptism | Spirit Baptism | |
| 1 | John the Baptist | Matthew 3:2, 8 | Matthew 3:6 | Matthew 3:11 |
| Luke 3:8 | Mark 1:8 | Mark 1:8 | ||
| Luke 3:3 | Luke 3:16 | |||
| 2 | Jesus Christ | Matthew 4:17 | Matthew 28:19 | Luke 11:13 |
| Mark 1:15 | Mark 16:16 | John 3:5; 7:38-39; 20:22 | ||
| Luke 13:3-5 | John 3:5; 4:1 | Acts 1:4-8 | ||
| 3 | Peter | Acts 2:38 3:19 | Acts 2:38; 10:48 | Acts 2:38; 11:15-17 |
| 4 | Philip | Acts 8:12,16 | Acts 8:15-16 | |
| 5 | Ananias | Acts 22:16 | Acts 9:17 | |
| 6 | Paul | Acts 17:30 | Acts 19:3-5 | Acts 19:2, 6 |
| 7 | Author of Hebrews | Hebrews 6:1 | Hebrews 6:1; 10:22 | Hebrews 6:1; 10:15 |
| 8 | John the Apostle | I John 5:8-10 | I John 5:8-10 | |
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| Passage | Comments | |
| 1 | Matthew 3:11 | Words of John the Baptist. |
| 2 | Mark 1:8 | Words of John the Baptist. |
| 3 | Mark 16:15-17 | Words of Jesus. Spirit baptism implied by Acts 1:8; 2:4. |
| 4 | Luke 3:16 | Words of John the Baptist. |
| 5 | Luke 24:46-49 | Words of Jesus. Water baptism implied by Acts 2:38. |
| 6 | John 3:5 | Words of Jesus. See Chapter 4 - Birth of Water and Spirit for full discussion. |
| 7 | Acts 1:4-8 | Words of Jesus. |
| 8 | Acts 2:38 | Words of Peter. |
| 9 | Acts 3:19 | Words of Peter. Baptisms implied by Isaiah 28:11-12 and Acts 2:38. |
| 10 | Acts 8:15-17 | Conversion of the Samaritans. |
| 11 | Acts 8:36-39 | Conversion of the Ethiopian eunuch. Spirit baptism implied by Romans 14:17. |
| 12 | Acts 9:17-18 | Conversion of Paul. See also Acts 22:16. |
| 13 | Acts 10:44-48 | Conversion of Cornelius and other Gentiles. |
| 14 | Acts 11:15-18 | Peter's report of Cornelius' conversion. |
| 15 | Acts 16:31-34 | Conversion of the Philippian jailer. Spirit baptism implied by Acts 11:17 and Romans 14:17. |
| 16 | Acts 19:1-6 | Conversion of John the Baptist's disciples. |
| 17 | Romans 6:3-4 | Spirit baptism implied by Romans 7:6 and 8:9-11. |
| 18 | I Corinthians 6:11 | Water baptism implied by Acts 22:16. |
| 19 | I Corinthians 10:1-2 | Typology from the wilderness wanderings. |
| 20 | Titus 3:5 | See Chapter 4 - Birth of Water and Spirit for full discussion. |
| 21 | Hebrews 6:1-2 | Fundamental doctrines. |
| 22 | Hebrews 10:15-23 | Spirit, sprinkling of heart (blood), water. |
| 23 | I John 5:8-10 | Blood, water, and Spirit are inseparable. |
Since we are living under the new covenant, we have established the gospel message from New Testament passages. However, the Old Testament is a schoolmaster to bring us to Christ (Galatians 3:24), and it contains many types, shadows, and figures of our salvation (Colossians 2:17; Hebrews 10:1). Let us briefly mention some Old Testament foreshadowings of the New Testament gospel.
(1) The Israelites' deliverance from Egypt typifies our deliverance from the bondage of sin. We find three key elements in their deliverance: the blood of the Passover lamb, the water of the Red Sea, and the cloud of the Lord's presence that guided them (Exodus 12-14). God used blood to save them from the plague that persuaded Pharaoh to release the Israelites, just as Christ's blood saves us. God used water to destroy Pharaoh's armies but deliver the Israelites, just as He uses water baptism to destroy the power of sin but to deliver us. God used the cloud to represent His presence and guidance, which the baptism of the Spirit imparts to us today. Paul taught this theology, saying the Israelites "were all baptized unto Moses in the cloud and in the sea" (I Corinthians 10:1-2).
(2) Just before God gave Israel the Ten Commandments at Mount Sinai, He required them to sanctify themselves (set themselves apart to Him) and wash their clothes with water, after which He promised to come down and visit them (Exodus 19:10-11). Immediately after God gave the law, Moses ratified the covenant by sprinkling the people with blood and water (Hebrews 9:18-20). The old covenant was inaugurated by separation, blood, water, and the manifestation of God's presence.
(3) The Tabernacle in the Wilderness also typifies our salvation (Hebrews 9:8-9). The first piece of furniture in the courtyard was an altar made of brass, used for animal sacrifices (Exodus 27:1-8; 40:6). The altar was a place of bloodshed and death. It points to the death of Jesus Christ, who became our supreme sacrifice for sin, and to our repentance, in which we die to sin and apply Christ's death to our lives.
The next piece of furniture in the courtyard was a laver or basin of brass, which contained water (Exodus 30:17-21; 40:7). This was a place of self-examination and washing. After the priest sacrificed on the altar, he washed himself clean of blood, ashes, and any other impurities. This points to water baptism, for after we die at repentance we proceed to water baptism to wash away our sins. Titus 3:5 speaks of "the washing of regeneration" or "the laver of regeneration" (Conybeare). Many see this as a typological reference to the Tabernacle laver. [24] Since many commentators agree that Titus 3:5 describes water baptism (Chapter 4 - Birth of Water and Spirit), we can safely assume a linking of the laver as type and baptism as antitype.
The Tabernacle itself consisted of two rooms separated by a veil (Exodus 26:33-35), and no priest could enter therein until he had sacrificed at the altar and washed at the laver. The first room, or holy place, contained a golden lampstand, a table of holy bread ("bread of the presence" NIV), and an altar of incense (Exodus 25:23-40; 30:1-10). The lampstand signifies God's light in this world, which today comes by Christ through His people (John 8:12; Matthew 5:14). The holy bread signifies spiritual nourishment, which we find in Christ, who is the Bread of life, and in the Word of God (John 6:51; Luke 4:4). The altar of incense represents the prayers of God's people (Revelation 5:8; 8:3). The whole room, therefore, emphasized communication between God and His people.
The room behind the veil, the most holy place, contained the ark of the covenant, which in turn contained the Ten Commandments, a pot of manna, and the rod of Aaron (Exodus 25:10-22; Hebrews 9:1-5). The ark was the witness of the mutual agreement between God and Israel, with its contents symbolizing Israel's duty to God, God's provision for Israel, and God's power and delegated authority. The high priest came into this room once a year to sprinkle blood on the mercy seat (the lid of the ark) as an atonement for the sins of the nation (Hebrews 9:7). This room, then, represented the highest possible fellowship and communion with God under the Law (Exodus 25:22).
When Moses erected the Tabernacle, the priests offered blood sacrifices at the brazen altar and washed at the laver, after which a cloud covered the Tabernacle and the glory of God filled it (Exodus 40:17-35). Thereafter, God made known His abiding presence and guidance through a cloud by day and a pillar of fire by night that rested over the Tabernacle (Exodus 40:36-38).
The Tabernacle building, and especially the most holy place, points to the baptism of the Spirit. In our day God's abiding presence, His guidance, communication with Him, and communion with Him come through the Spirit (Romans 8). The Spirit is the seal, guarantee, and witness of the new covenant (Ephesians 1:13-14; Hebrews 10:15-16).
(4) The consecration of the priests required a blood sacrifice, the washing with water, and the anointing with oil (Exodus 29:1-7). Anointing with oil is symbolic of the anointing of the Spirit today. (Compare I John 2:20, 27 with John 14:16-17, 26.)
(5) When the Israelites sacrificed a bullock, sheep, or goat, the priest killed the animal, sprinkled its blood on the altar, washed it with water, and then burned it with fire (Leviticus 1:1-13). On Mt. Carmel Elijah saturated the blood sacrifice with twelve barrels of water, and God consumed it with fire from heaven (I Kings 18:33-39). Fire is another symbol of God's presence (Hebrews 12:29), particularly the work of the Holy Ghost (Matthew 3:11; Acts 2:3-4).
(6) One who was healed of leprosy was purified by a ceremony involving blood, water, and oil before he could join the congregation (Leviticus 14). After the priest sprinkled him seven times with the blood of a bird mixed with water, he (the healed leper) washed with water, and then the priest applied blood and oil to him and offered sacrifices. Before this, the leper was physically cut off from all contact with society including his own family. His existence was a kind of living death. Likewise, the sinner is cut off from God and His people; he is alive physically but dead spiritually until blood, water, and Spirit bring him into spiritual communion with God and the church.
(7) One who became ceremonially unclean (typifying sin) under the law of Moses went through a purification ceremony involving blood, water, and fire (Numbers 19). The priest killed a red heifer, sprinkled some of its blood before the Tabernacle, and burned the sacrifice with fire. Then someone mixed the ashes with water and applied this water of purification to the unclean person.
(8) God commanded the Israelites to war against the Midianites because they had caused many Israelites to sin (Numbers 31:1-18). Afterwards, He ordained this purification ceremony for the spoils of war and the warriors' clothing: everything was to be washed with water and everything that could pass through fire was to be purged with fire as well (Numbers 31:21-24).
(9) In Noah's day God used water to destroy sin on earth and at the same time He saved His people. Peter taught this was a type of baptism (I Peter 3:20-21). God will purge the earth a second time before the creation of a new earth, but this time He will do it by fire (II Peter 3:5-7). Likewise, we are purged at the waters of baptism and by the fire of the Spirit before we become new creatures in Christ.
Chapter 2 - Grace and Faith defined saving faith to mean acceptance of the gospel of Jesus as the sole means of our salvation and appropriation of that gospel to our lives. In this chapter we have learned that the gospel is Christ's death, burial, and resurrection. We appropriate or apply that gospel to our lives by repentance (death to sin), water baptism (burial), and the Spirit baptism (new life in Christ), thereby identifying personally with the redemptive work of Christ. We obey the gospel by fulfilling these commands. The Old Testament foreshadowed and all New Testament preachers proclaimed this one message.
As we study each component of this message in subsequent chapters, we will find that the gospel presents a comprehensive remedy for every consequence of man's sir. We can say with the Apostle Paul, "I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth" (Romans 1:16).