A. T. Robertson Explains the Facts of the Gospel

A. T. Robertson (1863-1934) is considered by many to be one of the foremost biblical scholars in New Testament Greek. Commenting on 1 Corinthians 15:3, 15:4, and 15:5, notice what Robertson says concerning “the gospel” in his classic biblical commentary Word Pictures in the New Testament – he affirms that it does indeed contain “four facts”: Christ’s death, burial, resurrection, and appearances! Robertson writes the following:

“[1 Cor. 15:] 3. First of all (en prōtois). Among first things. In primis. Not to time, but to importance. Which I also received (ho kai parelabon). Direct revelation claimed as about the institution of the Lord’s Supper (11:23) and same verbs used (paredōka, parelabon). Four items given by Paul in explaining ‘the gospel’ which Paul preached….The four items are presented by four verbs (died, apethanen, was buried, etaphē, hath been raised, egēgertai, appeared, ōphthē). Christ died (Christos apethanen). Historical fact and crucial event. For our sins (huper tōn hamartiōn hēmōn). Huper means literally over, in behalf, even instead of (Gal. 3:13), where used of persons. But here much in the sense of peri (Gal. 1:14) as is common in Koine [Greek]. In 1 Peter 3:18 we have peri hamartiōn, huper adikōn. According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; 24:25) and as Peter pointed out (Acts 2:25-27; 3:35) and as Paul had done (Acts 13:24f.; 17:3). Cf. Ro 1:2ff.

[1 Cor. 15:] 4. And that he was buried (kai hoti etaphē). Note hoti repeated before each of the four verbs as a separate item. Second aorist passive indicative of thaptō, old verb, to bury. This item is an important detail as the Gospels show. And that he hath been raised (kai hoti egēgertai). Perfect passive indicative, not ēgerthē like rose of the King James’ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. On the third day (tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ’s resurrection. We have it in Peter’s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found ‘after three days’ (Mark 10:34) is merely free vernacular for the same idea and not even Matt. 12:40 disturbs it. See on Luke 24:1 for record of the empty tomb on the first day of the week (the third day).

[1 Cor. 15:] 5. And that he appeared to Cephas (kai hoti ōphthē Kēphāi). First aorist passive indicative of the defective verb horaō, to see. Paul means not a mere ‘vision,’ but actual appearance. John uses ephanerōthē (John 21:14) from phaneroō, to make manifest, of Christ’s appearance to the seven by the Sea of Galilee. Peter was listed first (prōtos) among the Apostles (Matt. 10:2). Jesus had sent a special message to him (Mark 16:7) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke 24:34), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching.”[1]

Thus even in the book of Romans, A. T. Robertson looks back to Paul’s definition of the gospel in 1 Corinthians 15. Commenting on Romans 2:16, Robertson writes: “[Rom.] 2:16 According to my gospel (kata to euaggelion mou). What Paul preaches (1 Corinthians 15:1) and which is the true gospel”.[2]

References:

[1] A. T. Robertson, Word Pictures in the New Testament (Nashville, TN: Sunday School Board of the Southern Baptist Convention, 1931), 6 Vols., Vol. 4, pp. 186-187. Note: While verses 1-11 give the context of Paul's gospel, verses 3b-5 give the actual content of the gospel message. Notice the four content conjunctions beginning in verse 3: “that Christ died...and that He was buried...and that He was raised...and that He appeared....” The word “that” (Greek hoti), repeated four times in verses 3-5, functions as a “content conjunction” and indicates a content clause.

[2] A. T. Robertson, Word Pictures in the New Testament, comment on Romans 2:16.

Martin Luther and Assurance of Salvation

In his Commentary on the Epistle to the Galatians, Martin Luther, "that champion of free grace,"[1] writes the following comments on Galatians 4:6-7: "Let us not fail to thank God for delivering us from the doctrine of doubt. The Gospel commands us to look away from our own good works to the promises of God in Christ, the Mediator. The pope commands us to look away from the promises of God in Christ to our own merit. No wonder they are the eternal prey of doubt and despair. We depend upon God for salvation. No wonder that our doctrine is certified, because it does not rest in our own strength, our own conscience, our own feelings, our own person, our own works. It is built on a better foundation. It is built on the promises and truth of God."[2]

The English historian and theologian David F. Wright affirms concerning Martin Luther that "Christ's righteousness credited to the believer gave him assurance before God".[3]

References:

[1] William Mason, Free Grace Truths: or Gospel Comfort to Doubting Minds (London: 1769), p. 51.

[2] Project Wittenberg, Commentary on the Epistle to the Galatians (1535) by Martin Luther. Translated by Theodore Graebner (Grand Rapids, Michigan: Zondervan Publishing House, 1949) Chapter 4, pp. 150-172, commentary on Galatians 4:6-7.

[3] D. F. Wright, "Protestant Reformation" in the Evangelical Dictionary of Theology, edited by Walter A. Elwell (Grand Rapids: Baker Book House, 1984), p. 920.