The Five Gospels and Their Significance – Part 1

When we hear the term “Gospel,” we usually think of the first four Gospels according to Matthew, Mark, Luke, and John. So, what’s the fifth Gospel? The fifth Gospel contains nothing less than the Epistles of the Apostle Paul.

Five Gospels? The reactions ranged from astonishment to not understanding, when “The Five Gospels and Their Significance” was announced as part of a lecture tour. Had I miscounted? Was it a misprint in the ads? If so, it definitely needs to be fixed! … We’ll see.

First of all, let me emphasize that the entire Bible is God’s Gospel. Each book of the Bible has its own divinely inspired legitimacy and authority. Jesus and salvation are the subject of the entire Word of God. But clear degrees of revelation are visible in Scripture. When we have understood the purpose and meaning of the Gospels, we’re able to better understand God and His redemptive history, and can more clearly see how His overall plan fits together. We’re able to recognize the framework behind the ongoing revelation. Nothing is left to chance. The divine stylus inspired it all.

The Gospel, and the Four Gospels

The word Gospel means “good news.” There is good news amid all the bad news of our day. For anyone who believes God’s Word, forgiveness and salvation are guaranteed. They have an anchor in the storms of time, a firm foundation in the world’s turmoil, and a secure hope beyond the limits of mortal life. The Bible carries the best news in the world. You’re missing out on the very best if you don’t read it.

The following story is told in the devotional book The Good Seed: “A radio and TV presenter admitted that he slept little, instead spending a great deal of time reading. ‘I read at least two books a day,’ he said. His private library has 3,000 books arranged by author. There’s plenty of reading material: novels, philosophy, theater. ‘Is there any classic you haven’t yet read?’ he was asked. ‘Yes, the Bible,’ he openly admitted. This Book of books had thus far evaded his insatiable hunger for reading.”

The Bible’s Gospel, the good news, is Jesus Christ and His work of salvation for all people. Paul summarizes it in Titus 2:11: “For the grace of God that bringeth salvation hath appeared to all men.” This message of salvation must be accepted through faith by each individual. As the Lord says, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39). “He that believeth on the Son hath everlasting life…” (John 3:36). As a result, we can see the following sequence in Scripture: Old Testament—preparation for salvation. Gospels—redemption accomplished. Acts of the Apostles—proclamation of salvation. Epistles—explanation of salvation. Revelation— perfection of redemption.

When we hear the term “Gospel,” we usually think of the first four Gospels according to Matthew, Mark, Luke, and John. In these books, Jesus’ statements are based on the Old Testament prophets, and He adds further new revelations. Israel is still the main concern (Matt 24–25; Mark 13; Luke 12, 17, 21; John 14). The four Gospels show us Jesus as Son of David and King, as Son of Abraham and Jew (or Hebrew), as Son of Adam and man, and as the Son of God and God. Three of these Gospels (Matthew, Mark, and Luke) are called the Synoptic Gospels. There are two roots in this Greek term. Syn means “synchronous” or “together,” and optic means “show.” That means that the Synoptic Gospels view things together, are similar in perspective. The Gospel of John, on the other hand, noticeably differs from them in this respect.

The Purpose of the Four Gospels

Part of the Gospels’ purpose is understanding the course from the Law to grace. This didn’t happen all at once, but step by step through stages of progressive revelation—from the Synoptic Gospels, to the Gospel of John, to the Epistles.

Jesus first revealed Himself as the promised King of Israel by fulfilling the prophecies with regard to the Jewish people, while He Himself still stood on the foundation of the Law (Gal 4:4-5). But He also came as Redeemer for the whole world, and finally as the head of His Church.

In the Gospels, eternal life still depends on keeping the commandments: “but if thou wilt enter into life, keep the commandments” (Matt 19:17b). Divine forgiveness of sins still depends on forgiving one’s neighbor: “And forgive us our debts, as we forgive our debtors” (Matt 6:12). And the Sermon on the Mount deals with the radical demands of God’s rule on earth: “Blessed are the meek: for they shall inherit the earth” (Matt 5:5). It’s a matter of who finds entry into the Messianic kingdom. The Church as Christ’s body was still a secret that God was guarding.

But Christ came to fulfill the Law (Matt 5:17). He is greater than the Law: “But I say unto you…” (Matt 5:22). In the Gospels, perfect grace begins to shine forth. They show us that Jesus doesn’t simply condemn the sinner, but saves him. God is keeping an eye on the whole world and wants to reach everyone. This truth is gradually revealed in the four Gospels.

Matthew’s Gospel is the Gospel of the kingdom. Thus, it begins with the royal lineage of Jesus, the Son of David. He is the King of Judah and the Lion of Revelation 4 and 5. Matthew wants to reach the Jewish reader. That’s why the phrase, “that it might be fulfilled” is often used. His genealogy goes back to David, because Jesus must come from David’s line. This is proof to Jews that Jesus is the Messiah who came first for Israel. In Matthew, the disciples are forbidden to go to the Gentiles. Only after the Lord’s death and resurrection does the international Great Commission come.

The Gospel of Mark is the Gospel of God’s servant. No genealogy of Jesus is given. Rather, it begins with, “The beginning of the gospel of Jesus Christ…” (1:1). Mark gets right to the point. Jesus is presented as the servant of God; he is a beast of burden (Rev 4). Mark wants to reach the Roman readers, for whom genealogy is unnecessary. The explanation of the Jewish tradition in Mark 7:3-4, demonstrates that he primarily has Gentiles in mind. As in the military, events in the Gospel of Mark are presented in rapid succession. It contains more of Jesus’ deeds than His words. No long discourses, few parables. And it’s very chronological. However, the Gospel of Mark (like the Synoptic Gospels generally) is still about the Messianic kingdom.

The Gospel of Luke is the Gospel of Jesus the man. Therefore, it shows Jesus’ human genealogy all the way back to Adam. He is also the man of Revelation 4. Luke wants to reach Greek readers. His Gospel was originally addressed to a man named Theophilus, a Greek name that means “beloved of God.” The whole style of the book is very Greek, and Luke himself is Greek (Col 4:10-14). In his presentation of Jesus’ genealogy, he doesn’t stop at David or Abraham (forefather of the Jews) but goes all the way back to Adam (forefather of all mankind). Jesus isn’t just the Redeemer of the Jewish people but of all nations.

The three Synoptic Gospels focus on the Gospel of the Messianic kingdom—first for the Jews, but then for the Gentiles as well.

The Gospel of John is the Gospel of the Son of God. It emphasizes our Lord’s eternal origin (chapter 1). He is the flying eagle of Revelation 4. John addresses all nations, as well as the Church that later grew from them. And in his Gospel, he repeatedly explains Jewish customs, which he wouldn’t have done for an audience of Jewish readers (John 1:42; 2:6; 4:9; 5:1-2; 20:16).

The Gospel of John differs from the Synoptic Gospels, in that it functions as a transition to the Gospel of grace to the Church, which is later revealed in a special way to the Apostle Paul. “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17).

Matthew says, “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins” (1:21; cf. Luke 2:10-11). And John expands the theme: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). Or, “For God so loved the world…”

In the Gospel of John, eternal life is given to those who believe. The book is about grace, rebirth, faith, and Jesus indwelling the ones who belong to Him. We see the gift of the Holy Spirit and the living connection to Jesus. The term “children” or “children of God” for the redeemed clearly appears here, and doesn’t appear in the Synoptic Gospels. The Apostles in their transitional capacity, already have the Holy Spirit breathed upon them (John 20:22).

We can discern how the revelation of the plan of salvation ascends from the course of the Law in the Synoptic Gospels, to the course of faith in the Gospel of John (e.g., the Sermon on the Mount). This could also explain why the Gospel of John is the fourth: It is a transition to Acts, which in turn serves as a bridge to the Epistles. We recognize this as a God-given framework.

The Gospel of John contains no parables, no Olivet Discourse. The proclamation of the kingdom doesn’t occur, except for one nighttime dialogue (John 3). Instead, one must be “born again” (“born from above” in more modern translations), a phrase which doesn’t appear in the Synoptic Gospels. Jesus hardly speaks of Himself in the Synoptic Gospels, but in the Gospel of John He does so a great deal. Just think of his big “I am” phrases. Incidentally, we don’t find the Great Commission in the Gospel of John either.

In the three Synoptic Gospels, we get a glimpse of Jesus’ end-time discourses, and it’s clear that they primarily concern Israel (Matt 24; Mark 13; Luke 21). The focus is the kingdom, not the Rapture. But it also largely concerns the events around 70 AD, as well as the end times in the Great Tribulation, which affect the Jews and the nations (and, to a lesser degree, the Church). This may be the reason why the Great Tribulation isn’t mentioned in the Gospel of John. Rather, Jesus is talking about those who believe in the Lord not being judged (John 5:24). And He speaks of mansions in heaven: “In my Father’s house are many mansions…” (John 14:2ff.).

The Purpose of the Five Gospels

So, what’s the fifth Gospel? The fifth Gospel contains nothing less than the Epistles of the Apostle Paul. The whole Bible is fundamentally a message of salvation, and the other Apostles’ letters certainly have their place. But when we speak of the fifth Gospel, we need to go to Paul.

Paul’s Gospel isn’t some kind of fifth wheel, but the most important message for the Church from among the nations. What John had merely hinted at reaches its absolute high point in the Apostle Paul’s messages. Along with the Acts of the Apostles (which is also mostly about him), his thirteen letters make up the majority of the New Testament. He calls the message that he proclaims “my gospel,” which no other Apostle claims of himself: “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began” (Rom 16:25; cf. 2:16; 2 Tim 2:8).

Let’s note that Paul’s Gospel was kept secret in ages past. It was unknown both in the four Gospels and in the Old Testament: No prophet spoke of it. It was a secret, a special revelation disclosed only to Paul. Bearing that in mind, he also explains what his Gospel is; namely, Christ speaking: “Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you” (2 Cor 13:3).

Midnight Call - 09/2025