'the gospel of God,' may mean the gospel which has God for its author
or origin, but it seems rather to mean 'which has God for its
subject.'

It was, as we saw, mainly designated as the good news about Jesus
Christ, but it is also the good news about God. So in one and the same
set of facts we have the history of Jesus and the revelation of God.
They are not only the biography of a man, but they are the unveiling
of the heart of God. These Scripture writers take it for granted that
their readers will understand that paradox, and do not stop to explain
how they change the statement of the subject matter of their message,
in this extraordinary fashion, between their Master who had lived and
died on earth, and the Unseen Almightiness throned above all heavens.
How comes that to be?

It is not that the gospel has two subjects, one of which is the matter
of one portion, and the other of another. It does not sometimes speak
of Christ, and sometimes rise to tell us of God. It is always speaking
of both, and when its subject is most exclusively the man Christ
Jesus, it is then most chiefly the Father God. How comes that to be?

Surely this unconscious shifting of the statement of their theme,
which these writers practise as a matter of course, shows us how
deeply the conviction had stamped itself on their spirits, 'He that
hath seen Me hath seen the Father,' and how the point of view from
which they had learned to look on all the sweet and wondrous story of
their Master's life and death, was that of a revelation of the deepest
heart of God.

And so must we look on that whole career, from the cradle to the