εὐαγγέλιον in the imperial cult. This is the most important usage for our purpose. Note must be taken of what is said concerning the θεῖος ἄνθρωπος (→ 712), τύχη and σωτηρία. The emperor unites all these in his own person. This is what gives εὐαγγέλιον its significance and power. The ruler is divine by nature. His power extends to men, to animals, to the earth and to the sea. Nature belongs to him; wind and waves are subject to him.31 He works miracles and heals men. He is the saviour of the world who also redeems individuals from their difficulties (→ σωτήρ). τύχη is linked up with his person; he is himself τύχη. He has appeared on earth as a deity in human form. He is the protective god of the state. His appearance is the cause of good fortune to the whole kingdom. Extraordinary signs accompany the course of his life. They proclaim the birth of the ruler of the world. A comet appears at his accession, and at his death signs in heaven declare his assumption into the ranks of the gods.34 Because the emperor is more than a common man, his ordinances are glad messages and his commands are sacred writings. What he says is a divine act and implies good and salvation for men. He proclaims εὐαγγέλια through his appearance, and these εὐαγγέλια treat of him (→ 713). The first evangelium is the news of his birth: ἦρξεν δὲ τῶι κόσμωι τῶν διʼ αὐτὸν εὐανγελι[ων ἡ γενέθλιος] τοῦ θεοῦ. “The birthday of the god was for the world the beginning of the joyful messages which have gone forth because of him.”36 Other εὐαγγέλια follow, e.g., the news of his coming of age and esp. his accession: ἐπεὶ γν[ώ]στ[ης ἐγενόμην τοῦ] εὐαγγελ[ίο]υ περὶ τοῦ ἀνηγορεῦσθαι Καίσαρα τὸν τοῦ θεοφιλεστάτου κυρίον ἡμῶν … Joy and rejoicing come with the news. Humanity, sighing under a heaven burden of guilt, wistfully longs for peace. Doom is feared because the gods have withdrawn from earth.39 Then suddenly there rings out the news that the σωτήρ is born, that he has mounted the throne, that a new era dawns for the whole world. This εὐαγγέλιον is celebrated with offerings and yearly festivals. All cherished hopes are exceeded. The world has taken on a new appearance.
The imperial cult and the Bible share the view that accession to the throne, which introduces a new era and brings peace to the world, is a gospel for men. We can explain this only by supposing a common source. This is generally oriental. To the many messages, however, the NT opposes the one Gospel, to the many accessions the one proclamation of the → βασιλεία τοῦ θεοῦ. The NT speaks the language of its day. It is a popular and realistic proclamation. It knows human waiting for and hope of the εὐαγγέλια, and it replies with the εὐαγγέλιον, but with an evangel of which some might be ashamed, since it is a σκάνδαλον (Mt. 11:5 f.; R. 1:16; 1 C. 1:17, 23; 2 Tm. 1:8; Mk. 8:35). The Gospel means for men σωτηρία, but σωτηρία through → μετάνοια and judgment (→ 728 f., 732). For many this Gospel may be ironical when they hear it (cf. Ac. 17:32). But it is real joy; for penitence brings joy, and judgment grace and salvation. Caesar and Christ, the emperor on the throne and the despised rabbi on the cross, confront one another. Both are evangel to men. They have much in common. But they belong to different worlds.
In reading this one might feel like this perfectly justifies celebrating Christ's birth. After all He is the One who was born, proclaimed by men and miracles, brought the Good News, ushered in the foundation stone of His spiritual kingdom... I mean the description of how the Roman culture honored Caesar is spot on with the coming of Christ. Why not celebrate Christmas? Ah, but here is the line that brings it all into focus, the best line, saved for last:
"But they belong to different worlds."
This is the kicker of this entire exposition. The Christian gospel is not the same as the Roman gospel. In fact, it is polar opposite, even if it has similar concepts. It goes on to say:
"For many this Gospel may be ironical when they hear it (cf. Ac. 17:32). But it is real joy; for penitence brings joy, and judgment grace and salvation."
Perhaps this is why Yahshua's birthday was never recorded by the apostles. It was not calculated or even celebrated until centuries after His death and early apostolic fathers criticized bishops who were really reaching to make this a yearly celebration. Early Christians appeared to have an aversion to celebrating birthdays because of the associations with the Caesar and the Roman gods. Birthdays aren't bad but I can see why they would want to be set apart in such times. I can see why they wouldn't want their lives to be perceived as corrupted by pagan practices.
Yahweh gave the Israelites holy days for a specific reason, as shadows of things to come. They were given for them to ruminate (chew the cud) over what God has done for them and what God has in store. They were a parabolic reflection of His plan of the ages. This is why man-made traditions are not only inferior to but profane the holy. Our Gospel is the promise made to those who enter Sabbath rest by Yahshua's example and instruction to receive the Holy Spirit who will lead us into all truth. This is a daily practice. A daily celebration. We do not need yearly celebrations like the pagans do. Our command is "do this in remembrance of Me" (speaking of communion). Remember the Scriptures, "Give us this day our DAILY bread" for He is the bread of life, and so "whoever has entered His rest has ceased from his works as God did from His." All else is the works of our own hands which is filthy rags to Him - idolatry. "That which is not from faith is sin." We were warned not to follow the traditions of men. Yahshua only did the will of the Father. He did none of His own works. This example He passed on to His disciples.
The Sabbath is a sign on your forehead and right hand (what you think and do). Ask yourself the most important question of your life: "Am I at Sabbath rest?"
Or have you been deceived into taking the mark of the beast, receiving the spirit of Babylon and the works of Rome instead of the Spirit of God?
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