To be saved one must ask Christ. https://biblestudycompany.com/blog/article/81

εὐαγγέλιον.

    A.      εὐαγγέλιον outside the NT.

    1.      בְּשׂרָה in the OT.

  The subst. is far less common than the verb. It is found only 6 times in the OT and has the two senses of 1. “good news” (2 S. 18:20, 25, 27; 2 K. 7:9) and 2. the “reward for good news” (2 S. 4:10; 18:22). This twofold meaning of בְּשׂרָה helps us to see the effective power of the word (→ 708). The spoken word is equated with its content.3 Bad news brings sorrow, and good news causes joy, for the word carries power and effects what it proclaims. Hence the bearer of bad news is guilty of the misfortune which he announces. He is punished for his message and sometimes he is even put to death (2 S. 1:15 f.). In 2 S. 4:10 someone brings David news of the death of Saul. He thinks he is bringing good news, but David has him put to death. This was the בְּשׂרָה, his reward for the good news which he told. It is because the messenger is the bearer of the good fortune or misfortune which he narrates that Joab tries to keep back Ahimaaz from running, for his בְּשׂרָה contains news of the death of the king’s son (2 S. 18:20). Ahimaaz runs, but he avoids telling the king of the death of Absalom: “I saw a great tumult, but I knew not what it was.” The bearer of good news is rewarded for his message, for he is the cause of joy through his declaration. Good fortune is contained in good news, and therefore he deserves a reward.
  In the OT בְּשׂרָה is used only in a secular sense. There is no religious use of the subst. whatever.

    2.      εὐαγγέλιον among the Greeks.

  a. εὐαγγέλιον is an adj. used as subst. Like εὐαγγελίζεσθαι (→ 710), it derives from εὐάγγελος. It means that which is proper to an εὐάγγελος. This gives εὐαγγέλιον a twofold sense. For those to whom an εὐάγγελος comes, what is proper to him is good news; but for the εὐάγγελος himself, what is proper is his reward. In the oldest known example in Hom. Od., 14, 152 f., 166 f. εὐαγγέλιον means “reward for good news.” The sense of “good news” is attested only from the time of Cic. Att., II, 3, 1. Yet both meanings are equally sound. Thus εὐαγγέλια θύειν, known from the time of Aristoph. Eq., 656, plainly presupposes εὐαγγέλιον in the sense of good news, for it means “to celebrate good news by sacrifices.”
  εὐαγγέλιον is a technical term for “news of victory.” The messenger appears, raises his right hand in greeting and calls out with a loud voice: χαῖρε … νικῶμεν. By his appearance it is known already that he brings good news.7 His face shines, his spear is decked with laurel,9 his head is crowned, he swings a branch of palms, joy fills the city, εὐαγγέλια are offered, the temples are garlanded, an agon is held, crowns are put on for the sacrifices13 and the one to whom the message is owed is honoured with a wreath. Political and private reports can also be εὐαγγέλια. For them, too, sacrificial feasts are held.16 But εὐαγγέλιον is closely linked with the thought of victory in battle. This may be seen from the misunderstanding of which we read in Philostr. Vit. Ap., V, 8. Nero had been successful in the games and he ordered εὐαγγέλια to be offered. But some cities believed that he had been victorious in war and had taken some Olympians captive. εὐαγγειλια ἐπάγειν or θύειν is something so familiar that it can be used for comparison or illustration. There is a caricature in Aristophanes.18
  Good fortune is contained in the words. Aristoph. Pl., 646 ff.: ὡς ἀγαθὰ συλλήβδην ἅπαντά σοι φέρω. καὶ ποῦ ʼστιν; ἐν τοῖς λεγομένοις· εἴσει τάχα. πέραινε τοίνυν ὅ τι λέγεις ἀνύσᾶ ποτέ. For this reason the message is rewarded. It is intrinsically valuable. It does not merely declare salvation; it effects it. Because of the importance of the message, the messenger exerts himself to be first. If another arrives before him, his reward is less.21 A slow messenger can be punished for his dilatoriness, for he deprives the recipients of their good fortune. So far as possible bad news is suppressed.23 Good news is a gift of the gods. This is why it is celebrated with sacrificial feasts.
  It is to be noted that where εὐαγγέλιον is used as a religious term we do not find εὐαγγέλια θύειν. This is surprising, but it is no accident. Either through misinformation or for psychological or political reasons reports were often circulated and festivities held when there was really no cause. Indeed, the truth might sometimes be the very opposite of that for which the festivities were celebrated.26 Hence scepticism arose, and rewards came to be paid only when the news was verified. As a result of sorry experiences, it was found necessary to make a new distinction between news and event. Thus in Ditt. Or., I, 4, 42 we find both εὐαγγέλια and σωτήρια θύειν. Offerings are made both for the news and for the deliverance. We can understand, therefore, that the misused and suspect expression εὐαγγέλια θύειν was avoided when it was a matter of religious messages concerning the correctness and factuality of which there was no doubt, and why expressions like τὰς εὐχαριστηρίους τῶν ἐπινικίων θυσίας (Heliodor. Aeth., X, 2), τὰς χαριστηρίους εὐχὰς ὑπὲρ τῆς νίκης καὶ σωτηρίας (ibid., X, 6) and τοῖς θεοῖς τὰς ὀφειλομένα[ς] σπονδὰς ἀποδιδόναι (P. Giess., I, 27, 6 ff.) were used instead (→ n. 37). In religious usage the message is again so highly valued that it is equated with the actuality. On the occasion of these messages sacrifice is offered not merely for the message (εὐαγγέλια θύειν) but for the event proclaimed. εὐαγγέλιον is thus estimated as a fact in the oracles and the imperial cult.
  Like εὐαγγελίζεσθαι (→ 711), εὐαγγέλιον can be an oracular saying. In Plut. Sertorius, 11 (I, 573d) it is said of a hind, a gift of Artemis, that it reveals many hidden things. When messengers declare a victory, these are declared, τὴν δὲ ἔλαφον ἐστεφανωμένην ἐπʼ εὐαγγελίοις προῆγεν εὐθυμεῖσθαι παρακαλῶν καὶ τοῖς θεοῖς θύειν ὡς ἀγαθόν τι πευσομένους. Thankofferings are made to the gods for supposed oracles. Apollonius (Philostr. Vit. Ap., VIII, 26 f.) sees in spirit the murder of Domitian, and describes how the Logos disseminates itself and causes great joy. The Ephesians do not believe. They ought to offer sacrifice, since Apollonius believes he is the proclaimer of the εὐαγγέλιον, but he orders them to postpone the sacrifice until the ῥῆμα has taken place. ἔτʼ ἀπιστουμένων τούτων ἦλθον οἱ τῶν εὐαγγελίων δρόμοι μάρτυρες τῆς σοφίας τοῦ ἀνδρός. εὐαγγέλιον is the ratification of the promise. The good news of the seer has proved to be true.
  On the relations of εὐαγγέλιον to σωτηρία and τύχη29 → 711. 

Friedrich, G. (1964–). εὐαγγελίζομαι, εὐαγγέλιον, προευαγγελίζομαι, εὐαγγελιστής. In G. Kittel, G. W. Bromiley, & G. Friedrich (Eds.), Theological dictionary of the New Testament (electronic ed., Vol. 2, pp. 721–725). Eerdmans.