The gospel which you preach is void of judgment. What is your biblical basis for this “non-judgmental” gospel?

Why, “my gospel” is nothing but biblical. Where should I begin?! There are two Greek words used for the English word translated as “gospel” in the New Testament. The first is “euaggelion,” which is “a good message.” The second is “euaggelizo,” which is “bringing good news;” it is often translated as “preach, preached, or preaching.” Nowhere, in over 125 appearances in the New Testament, do these words even allude to judgment. In fact, it is because of judgment that there is a need of “good news.” In judgment is where humanity finds itself without God, but God gives us the “good news” of Jesus Christ!

“Euaggelion,” “a good message; the gospel”

In all four gospel accounts, one out of two times in Acts, the only time the word is used in 1 Peter, and the only time it is mentioned in the Book of Revelation, “the gospel” is concerning the “Good News” of Jesus Christ and/or His offering of salvation, and the kingdom of God (as being in the heart of believers), (Matthew 4:23; 9:35; 26:13; 24:14; Mark 1:1, 14-15; 8:35; 10:29; 13:10; 14:9; 16:15; Luke 2:10; Acts 15:7; 1Peter 4:17; Revelation 14:6).

Some sixty (60) times Paul uses the term (the other Acts account for the term 20:24; Romans 1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19, 29; 16:25; 1Corinthians 4:15; 9:12, 14, 18, 23; 15:1; 2Corinthians 2:12; 4:3-4; 8:18; 9:13; 10:14; 11:4, 7; Galatians 1:6-7, 11; 2:2, 5, 7, 14; Ephesians 1:13; 3:6; 6:15, 19; Philippians 1:5, 7, 12, 17, 27; 2:22; 4:3, 15; Colossians 1:5, 23; 1Thessalonians 1:5; 2:2, 4, 8-9; 3:2; 2Thessalonians 1:8; 2:14; 1Timothy 1:11; 2Timothy 1:8, 10; 2:8; Philemon 13). Paul uses the term “the gospel” to mean: The plan of salvation, Christ as it’s Founder and the Father as its Author, the preaching of it, and an all-inclusive life of it.

“Euaggelizo,” “bringing a good message;” often “preach, preached, or preaching”

This term was used to speak about “bringing a good message,” it speaks of those who had proclaimed “the good message,” and it speaks of those who had received “the good message.” The “good message” brought, preached, and heard was exclusively “good news” about Christ, what He had done, and the results of what He had done (Matthew 11:5; Luke 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16; 20:1; Acts 5:42; 8:4, 12, 25, 35, 40; 10:36; 11:20; 14:7, 21; 16:10; 17:18; 1Peter 1:12, 25; 4:6; Revelation 10:7, 27; 14:6). Even for Paul this was its sentiment (Acts 13:32; 14:15; 15:35; Romans 1:15; 10:15; 15:20; 1Corinthians 1:17; 9:16, 18; 15:1-2; 2Corinthians 10:16; 11:7; Galatians 1:8-9, 11, 16, 23; 4:13; Ephesians 2:17; 3:8; 1Thessalonians 3:6; Hebrews 4:2, 6).

Any mention of condemnation or judgment in all of these is a logical opposite to the “Good News.” The “Good News” carries with it no judgment, and for two reasons: One, it is “Good News” by definition (not “the warm fuzzies,” however) and, secondly, judgment was already in place. The reason for the “Good News” is because judgment is the alternative. Likewise, if the “Good News” carried with it judgment, then a person could choose between three options: salvation, judgment, or judgment(?). The last (and best) I understood, there is but two choices.

There are many reasons why and how the “Good News,” over the centuries, has been presented with salvation and judgment as its components, but I will not consider these at this time. However, I will say it is not because the original “Message of Good News,” from the biblical accounts, contained judgment. It was conveniently added for effect, I am afraid.

The “Good News” concerning Jesus Christ is that we do not have to be separated or otherwise far removed from God. Outside of this “Good News” is complete and total judgment.