My gospel (Rom. 2:16; 16:25; 2 Tim. 2:8).

The glorious gospel or the gospel of the Glory of Christ (2 Cor.

The gospel of the Uncircumcision (Gal. 2:7).

The gospel of the Circumcision (Gal. 2:7).

The gospel of the Grace of God (Acts 20:24).

The gospel of Your Salvation (Eph. 1:13).

The gospel of Peace (Eph. 6:15).

The gospel of the Glory of the Blessed God (1 Tim. 1:11).

The Everlasting gospel (Rev. 14:6).

In addition we can add Ephesians 3:6, and 2 Timothy 1:10,11, where the

gospel is defined as that of which Paul had been a minister, a preacher, an

apostle and a teacher of the Gentiles.  It would be as untrue as it would be

absurd to say that because we have compiled a list of fifteen different titles

of the Gospel, that there are fifteen `gospels', but it would be equally

harmful and untrue to sweep aside all the manifest differences that are here,

and reckon them of little or no importance.  Let us take an extreme case to

The everlasting gospel (Rev. 14:6).  Without turning aside to discuss the

word `everlasting' let us note the following features about this `gospel'.  The

exhortation is to `fear', the reason is because the hour of `judgment' has

come, and worship is directed to Him Who made heaven and earth, and the

fountains of waters.  Not only is this `gospel' notable for the terms employed,

it is even more notable for the obvious omissions.  Not one word as to faith,

no mention of Christ, no reference to redemption, no promise of life, no

allusion to the forgiveness of sins.  It is an extreme case certainly, but it

nevertheless challenges us, and calls us to realize that what may be a `gospel'

in one era may be no such thing in another.  By the time this gospel is

preached, materialistic science will have done its worst.  God as a Creator and

Moral Ruler will have ceased to exist in the mind of man except as an historic

specimen, and the man who fears God as Judge and Creator in those future

godless times will be a saved man.  Let us now go to the head of the list:

The gospel of the kingdom (Matt. 4:23).  It will be noted that this

gospel of the kingdom is evidently expressed in verse 17 in the words `Repent:

for the kingdom of heaven is at hand'.  It will further be noted that healing

all manner of sickness and disease was its accompaniment.  In Matthew 10, the

`twelve' are commissioned to preach this gospel of the kingdom, and here we not

only have the accompaniment of healing,

`Heal the sick, cleanse the lepers, raise the dead, cast out demons'

(verse 8),

but the restriction:

`Go not into the way of the Gentiles'.

Among those thus commissioned in Matthew 10 was `Simon, who is called

Peter'.  There is no reason to doubt that he preached this gospel with signs

following.  Yet in Matthew 16, we find him making it manifest that he did not

know that Christ should suffer and be killed (Matt. 16:21 -23).  So therefore

we have in the gospel of the kingdom another example of a preaching with most

evident Divine approval that had no place in it for `Jesus Christ and Him

crucified'.  It would be as evil for anyone to preach this gospel of the

kingdom today as it would be to preach the everlasting gospel -- neither is a