Scripture… As We Live It #219
This is the 219th passage in “Scripture… As We Live It.”
And David said to Abigail, “Blessed be the Lord, the God of Israel, who sent you this day to meet me! Blessed be your discretion, and blessed be you, who have kept me this day from bloodguilt and from working salvation with my own hand! because I am David, a man after God’s own heart, anointed king by the prophet Samuel, warrior and defender of Israel, fore-runner and model of the Messiah. Why do you think that you – a common woman – have the right to tell me that I am wrong and assume that you can tell me about the ways of God?” (1 Samuel 25:32-33 re-mix)
(Please read the first post for an explanation of this series.)
The verb Baptize in a context WITHOUT water in the New Testament
This is my fifth post in a series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizo), and how those meanings may be used in the New Testament. So far, by examining the usage of the verb in the LXX, in Philo, and in Josephus, we’ve seen that βαπτίζω (baptizo) is very similar to the English verbs “immerse” and “plunge.” They can be used to mean “to submerge under water,” but they can also have other meanings when water is not in the context. Thus, context becomes very important in understanding the meaning of the verb βαπτίζω (baptizo). In this post, I want to examine several passages in the New Testament that definitely indicate a medium besides water in the context.
Just as there are some uses of the verb βαπτίζω (baptizo) which clearly indicate “water baptism” or “washing” in the context, there are other uses which clearly do not indicate water in the context. In other words, in these passages βαπτίζω (baptizo) does not mean “to immerse in water,” but takes on other meanings which have nothing to do with water, much like the English verbs “immerse” and “plunge.”
For example, while considering contexts which include water in the previous post, we looked at Matthew 3 and parallel passages. These passages also include a use of the verb βαπτίζω (baptizo) which does not include water in its context:
I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire. (Matthew 3:11; cf. Mark 1:8, Luke 3:16, John 1:33, Acts 1:5, Acts 11:16)
You can see my post “Baptized with the Holy Spirit and with fire” for further explanation of this passage. Clearly, there is a contrast between John’s baptism “with water” and Jesus’ baptism “with the Holy Spirit and with fire”. So, just as John “immersed” people in water, Jesus will “immerse” people in the Holy Spirit and in fire.
There are two other passage where the Greek verb βαπτίζω (baptizo) is used but the context clearly does not indicate that “immersion in water” is the meaning:
Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” (Mark 10:38-40 ESV)
I (Jesus) have a baptism to be baptized with, and how great is my distress until it is accomplished! (Luke 12:50 ESV)
In these two passages, although the verb βαπτίζω (baptizo) is used, the context does not indicate water. Instead, the two passages indicate that people will be “immersed” in suffering, not water.
Now that I have examined passages in the New Testament where the Greek verb βαπτίζω (baptizo) is used with clear indications of the meaning (either “water” or not) from the context, in the next post I will examine passages where the context leaves the meaning of the verb βαπτίζω (baptizo) unclear or ambiguous.
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Examining the Verb “Baptize” Series:
- The verb Baptize in the Old Testament (LXX)
- The verb Baptize in Philo’s writings
- The verb Baptize in Josephus’ writings
- The verb Baptize in a context with water in the New Testament
- The verb Baptize in a context WITHOUT water in the New Testament
- The verb Baptize in ambiguous contexts in the New Testament
The verb Baptize in a context with water in the New Testament
This is my fourth post in a series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizo), and how those meanings may be used in the New Testament. So far, by examining the usage of the verb in the LXX, in Philo, and in Josephus, we’ve seen that βαπτίζω (baptizo) is very similar to the English verbs “immerse” and “plunge.” They can be used to mean “to submerge under water,” but they can also have other meanings. Thus, context becomes very important in understanding the meaning of the verb βαπτίζω (baptizo). In this post, I want to examine several passages in the New Testament that definitely indicate a medium of water in the context.
First, all four Gospels indicate that John “the Baptist” baptized in water. Either the Jordan River or water are specifically mentioned in several passages related to John’s baptism. For example:
Then Jerusalem and all Judea and all the region about the Jordan were going out to him, and they were baptized by him in the river Jordan, confessing their sins. (Matthew 3:5-6 ESV)
Similarly, in John’s contrast between his baptism and Jesus’ baptism, John states that his baptism occurred in water (by the way, this statement occurs in all four Gospels, and twice in Acts) (see the post “Baptized with the Holy Spirit and with fire” for further examination of this passage):
I [John] have baptized you with water, but he will baptize you with the Holy Spirit. (Mark 1:8 ESV)
John baptized Jesus in water:
And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him… (Matthew 3:16 ESV)
The Gospel of John tells us that Jesus’ disciples baptized people in water:
After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized. (John 3:22-23 ESV)
Also, Philip baptized the Ethiopian eunuch in water:
And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?” (Acts 8:36 ESV)
There are also a few uses of the Greek verb βαπτίζω (baptizo) which are associated with water, but are not associated with “baptism,” but with washing:
[W]hen they come from the marketplace, they do not eat unless they wash (baptize). And there are many other traditions that they observe, such as the washing (baptism) of cups and pots and copper vessels and dining couches. (Mark 7:4 ESV)
While Jesus was speaking, a Pharisee asked him to dine with him, so he went in and reclined at table. The Pharisee was astonished to see that he did not first wash (baptize) before dinner. And the Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of greed and wickedness.” (Luke 11:37-39 ESV)
As far as I can tell, these (and any parallel passages) are all of the scriptural references to the verb βαπτίζω (baptizo) that specifically indicate water in the context. This does not mean that these are the only instances where immersing or washing in water is meant. However, as we have seen from our previous study of the use of βαπτίζω (baptizo) in the LXX, in Philo, and in Josephus, we must consider the context very carefully before we decide if water is part of the meaning in each particular passage.
In the next post of the series, I will examine some passages of the New Testament in which the Greek verb βαπτίζω (baptizo) in not used in a context with water.
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Examining the Verb “Baptize” Series:
- The verb Baptize in the Old Testament (LXX)
- The verb Baptize in Philo’s writings
- The verb Baptize in Josephus’ writings
- The verb Baptize in a context with water in the New Testament
- The verb Baptize in a context WITHOUT water in the New Testament
- The verb Baptize in ambiguous contexts in the New Testament
Why did the NT authors not define/describe spiritual gifts in detail?
I’ve never published two separate blog series at the same time. But, that’s what seems to be happening this week… although by accident.
Yesterday, I asked if you would be willing to describe/define what you think the NT authors meant by the spiritual gifts / spiritually gifted persons that they called apostles, prophets, evangelists, etc. (See my post “http://www.alanknox.net/2012/07/apostle-prophet-evangelist-pastor-teacher-servant-helper-etc-wh-and-what-are-they/”) I once read a commentary on Ephesians in which the author of the commentary spent twelve pages (yes, 12 pages) defining each of the spiritual gifts listed in Ephesians 4:11. (That’s over 2 pages per word that Paul used to describe the spiritual gifted individuals.)
My good friend Art left several good comments on that post (that I link to above). But, I want to point out these statements in particular:
I still can’t find enough in scripture to distinguish too neatly between apostles, prophets, and evangelists. I once thought I did, and had pages in support of the differentiation. But it all hinges (as far as I’ve been able to piece together) on too small a thread in scripture.
Maybe God didn’t have in mind that we create neat definitions for each “gift” of the Spirit, administration of the Lord, and operation from God.
I’ve reached a similar conclusion in the past. The authors of Scripture used terms such as “apostle,” “prophet,” “evangelist,” etc. but they never defined those terms for their readers. They never told them exactly what those spiritually gifted people did or did not do as it related to those terms.
Why do you think the authors of the New Testament chose not to define what they meant by those terms as they related to spiritual gifts and spiritually gifted people?
The verb Baptize in Josephus’ writings
This is the third post in my series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizo), and how those meanings may be used in the New Testament. In this post, I’ll examine the use of βαπτίζω (baptizo) in the writings of Titus Flavius Josephus.
Josephus (37 AD – sometime after 100 AD) was a Hebrew priest from Jerusalem. He fought the Romans in the war of 66-73 AD. However, he was taken prisoner early in the conflict. As with Philo, Josephus lived at about the same time as the New Testament authors, he was also a Jew, and he also wrote in Koine Greek.
Josephus used the Greek verb βαπτίζω (baptizo) about 13 times in his writings, and he used the term in many different contexts. One of these uses is similar to the verb “dip” in the LXX:
When, therefore, any persons were defiled by a dead body, they put a little of these ashes into spring water, with hyssop, and, dipping (baptizing) part of these ashes in it, they sprinkled them with it, both on the third day and on the seventh, and after that they were clean. (Antiquities 4:81)
Also, he uses the verb βαπτίζω (baptizo) with regard to ships sinking:
[F]or as our ship sank (was baptized) in the Adriatic Sea, we that were in it, being about six hundred in number… (Autobiography 1:15; cf. Antiquities 9:212, War 2:556, War 3:368)
Furthermore, he uses the verb to mean “drown”:
And for such as were drowning (being baptized) in the sea, if they lifted their heads up above the water, they were either killed by arrows, or caught by the vessels (War 3:527; cf. Antiquities 15:55, War 1:437, War 3:423)
Interestingly, there is one passage where Josephus uses the verb βαπτίζω (baptizo) to mean both “sink” and “drown” simultaneously:
[W]hen they ventured to come near the Romans, they became sufferers themselves before they could do any harm to the other, and were drowned (baptized), they and their ships together. (War 3:525)
In each of the examples above, water – or some type of liquid – is specifically indicated as the medium of “baptism.” However, in the following examples, the word does not seem to carry the meaning of being immersed in liquid:
[W]hen Ishmael saw him in that case, and that he was drowned (baptized) in his cups to the degree of insensibility, and fallen asleep, he rose up suddenly, with his ten friends, and slew Gedaliah. (Antiquities 10:169)
[W]hen he had gone over all his family, he stood upon their bodies to be seen by all, and stretching out his right hand, that his action might be observed by all, he sheathed (baptized) his entire sword into his own bowels. (War 2:476)
[T]hese very men, besides the seditions they raised, were otherwise the direct cause of the city’s destruction (baptized the city) also. (War 4:137)
In the first of these last three examples, being baptized in his cups seems to be an idiom for being drunk – similar to Philo’s usage in Contempl. 1:46. Perhaps the last two usages of βαπτίζω (baptizo) are the most interesting. In War 2:476, the verb seems to mean “bury to the hilt”, while in War 4:137, the word conveys a similar meaning to the one found in the LXX of Isaiah 21:4: “overwhelm” or perhaps “cover.”
Thus, it seems that in the LXX, in Philo, and in Josephus, the Greek verb βαπτίζω (baptizo) is very similar to the English verbs “immerse” or “plunge.” While they certainly can indicate being covered with water, they can also be used in other contexts. The context is very important to understand the “medium” into which someone is “immersed” or “plunged.”
A student can be “immersed” in a swimming pool, but the same student can also be “immersed” in her studies. A boy can be plunged into the sea, but he can also be plunged into despair. A person can immerse themselves in a tub of water, but that same person can also immerse themselves in the Spanish language.
As we begin to consider how the New Testament authors used the Greek verb βαπτίζω (baptizo), we must recognize the importance of context in understanding the meaning of the verb. The verb does not always mean “to submerge under water.”
In the next installment in the series, we’ll examine baptism in the New Testament passages where water is obviously in the context.
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Examining the Verb “Baptize” Series:
- The verb Baptize in the Old Testament (LXX)
- The verb Baptize in Philo’s writings
- The verb Baptize in Josephus’ writings
- The verb Baptize in a context with water in the New Testament
- The verb Baptize in a context WITHOUT water in the New Testament
- The verb Baptize in ambiguous contexts in the New Testament
The verb Baptize in Philo’s writings
This is the second post in a series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizo), and how those meanings may be used in the New Testament. In this post, I’ll examine the use of βαπτίζω (baptizo) in the writings of Philo of Alexandria.
Philo of Alexandria (20 BC – 50 AD) was a Hellenistic Jew living in Alexandria in Egypt. He shared several similarities with the authors of the New Testament: he was their contemporary – living at about the same time, he was a Jew, and he wrote in the common Greek dialect of the day. So, studying Philo can help us understand some of the words used in the New Testament.
In Philo’s five uses of the Greek verb βαπτίζω (baptizo), the one that comes the closest to the idea of water baptism is the following:
It would be easier to sink (baptize) a bladder which was full of wind, than to compel any virtuous man whatever, against his will, to commit any action which he had never intended. (Prob. 1:97)
In this parable, which is a quotation from Zeno, the air-filled bladder is being sunk in water. Although water is not specifically mentioned, it does seem obvious from the context.
The other four uses of βαπτίζω (baptizo) in Philo’s writings appear more closely related to the translation “overwhelm” or perhaps “overpower” as found in the LXX in Isaiah 21:4. In this first example, while the context suggests water as the medium for baptism, the context also indicates that the water is being used figuratively, so the idea of “baptism” should be considered figurative as well:
[S]o he crosses over the river of the objects affecting the outward senses, which wash over and threaten to submerge (baptize) the soul by the impetuosity of the passions… (Leg. 3:18)
The remaining examples are below:
[I]t is better to be made an eunuch than to be hurried into wickedness by the fury of the illicit passions: for all these things, as they overwhelm (baptize) the soul in pernicious calamities, are deservedly followed by extreme punishments. (Det. 1:176)
Moreover, he also enacts laws for the whole of Egypt, that they should honor them, and pay taxes and tribute to them every year as to their kings; for he commands them to take a fifth part of the corn, that is to say, to store up in the treasury abundant materials and nourishment for the five outward senses, in order that each of them might rejoice while filling itself unrestrainedly with suitable food, and that it might weigh down and overwhelm (baptize) the mind with the multitude of things which were thus brought upon it; for during the banquet of the outer senses, the mind is laboring under a famine, as, on the contrary, when the outward senses are fasting, the mind is feasting. (Mig. 1:204)
And I know some persons who, when they are completely filled with wine, before they are wholly overpowered (baptized) by it, begin to prepare a drinking party for the next day by a kind of subscription and picnic contribution, conceiving a great part of their present delight to consist in the hope of future drunkenness; (Contempl. 1:46)
In each of these last four examples, physical water is not in view in the context. Instead, the verb βαπτίζω (baptizo) means something like “overwhelm” or “overpower.” Again, context is very important in understanding the meaning of the verb.
It does seem clear, however, that when water is in context, the verb βαπτίζω (baptizo) carries the idea of submerging under the water. However, we cannot conclude that βαπτίζω (baptizo) ALWAYS means immerse or wash in water. As we have seen both in the LXX and in Philo, sometimes water is not in view at all when the author uses the verb βαπτίζω (baptizo).
Next, we’ll look at Josephus’ use of the Greek verb βαπτίζω (baptizo) in his writings.
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Examining the Verb “Baptize” Series:
- The verb Baptize in the Old Testament (LXX)
- The verb Baptize in Philo’s writings
- The verb Baptize in Josephus’ writings
- The verb Baptize in a context with water in the New Testament
- The verb Baptize in a context WITHOUT water in the New Testament
- The verb Baptize in ambiguous contexts in the New Testament
The verb Baptize in the Old Testament (LXX)
This post is the first in a series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizo), and how those meanings may be used in the New Testament. In this post, I’ll begin by examining the use of βαπτίζω (baptizo) in the Septuagint (LXX) – the Greek translation of the Hebrew Bible.
According to BDAG (the standand Greek lexicon), the Greek verb βαπτίζω (baptizo) carries three primary meanings: 1) wash ceremonially for the purpose of purification (wash, purify), 2) to use water in a rite for the purpose of renewing or establishing a relationship with God (plunge, dip, was, baptize), and 3) to cause someone to have an extraordinary experience akin to an initiatory water-rite (plunge, baptize).
However, as we’ll see, outside of the New Testament, the verb βαπτίζω (baptizo) can have different meanings based on context.
For example, beginning with the LXX, we see three instances where the author clearly uses the verb βαπτίζω (baptizo) to mean to immerse or wash in water:
So he [Naaman] went down and dipped (baptized) himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean. (2 Kings 5:14 ESV)
Then Holofernes commanded his guard that they should not stay her: thus she abode in the camp three days, and went out in the night into the valley of Bethulia, and washed (baptized) herself in a fountain of water by the camp. (Judith 12:7 KJV Apochrypha)
He that washeth (baptized) himself after the touching of a dead body, if he touch it again, what availeth his washing? (Sirach 34:25 KJV Apochrypha)
In these three examples, the author clearly indicates that the verb βαπτίζω (baptizo) indicates washing in water. In the first two examples (2 Kings 5:14 and Judith 12:7), the source of the water is indicated in the context (the Jordan river and a fountain of water, respectively). In the last example (Sirach 34:25), the verb βαπτίζω (baptizo) is paralleled with the noun λουτρόν (loutron) indicating a bath or wash.
However, there is one other instance of the verb βαπτίζω (baptizo) in the LXX that does not lend itself to the definition of washing or plunging in water:
My heart wanders, and transgression overwhelms (baptizes) me; my soul is occupied with fear. (Isaiah 21:4 LXE – English translation of the LXX)
In this case, the verb βαπτίζω (baptizo) is transltaed “overwhelms,” and neither water nor washing is indicated in the context. Thus, it seems possible that βαπτίζω (baptizo) can carry other meanings besides being plunged or washed in water, when the context does not indicate water as the medium. Perhaps this is similar to BDAG’s definition #3 above, but it seems slightly different.
Context is apparently very important for translating the Greek verb βαπτίζω (baptizo). In the next post, I will examine the meanings of βαπτίζω (baptizo) in the writings of Philo of Alexandria.
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Examining the Verb “Baptize” Series:
- The verb Baptize in the Old Testament (LXX)
- The verb Baptize in Philo’s writings
- The verb Baptize in Josephus’ writings
- The verb Baptize in a context with water in the New Testament
- The verb Baptize in a context WITHOUT water in the New Testament
- The verb Baptize in ambiguous contexts in the New Testament
Scripture… As We Live It #218
This is the 218th passage in “Scripture… As We Live It.”
Remember your leaders, those who spoke to you the word of God preach sermons to you. Consider the outcome of their way of life their study, and imitate their faith do whatever they tell you. (Hebrews 13:7 re-mix)
(Please read the first post for an explanation of this series.)
Addendum: Preaching in the Apostolic Fathers
This post is a follow-up of my series this week concerning “Preaching” in the Old Testament. (See “Preaching in the LXX (Old Testament): Introduction” for the first post in that series.) In that series, I suggested that “preach” is not a good translation of the term κηρύσσω (kerusso – usually translated “preach”). Instead, I said that “announce” is a better translation. (Also, “proclaim” would be a good translation, as long as we understand that “proclaim” does not mean the same thing as any of the modern definitions of “preach”.)
In order to make that claim, I looked at the usage of the term κηρύσσω (kerusso) in the Septuagint (LXX, the Greek translation of the Old Testament), in the non-canonical books that are usually included in the LXX, and in Josephus and Philo. I included Josephus and Philo because they have similar backgrounds to the New Testament authors: they are Jewish, and they lived in roughly the same time period.
But, could it be that the New Testament authors (and Christians in that time period in general) used the term κηρύσσω (kerusso) in a new way? Of course, that’s possible. We know, for instance, that Jesus changed the meaning of the word “lead” for Christians (i.e. Matthew 20:25-28). Did the New Testament authors use the term κηρύσσω (kerusso) to mean something other than “announce” or “proclaim”?
One of the best ways for us to determine this is to follow the meaning of the term κηρύσσω (kerusso) in early Christian writings, particularly 1 Clement (80-140AD), Ignatius to the Philadelphians (105-115AD), the Shepherd of Hermas (105-160AD), Epistle of Diognetus (130-200AD), the Epistle of Barnabas (80-120AD), and the Martyrdom and Polycarp (150-160AD). The other early Greek Christian writings do not include the term κηρύσσω (kerusso): 2 Clement (130-160AD), the Didache (50-120AD), Polycarp to the Philippians (110-140AD), and the other six letters from Ignatius (105-115AD).
How do these writings use the term κηρύσσω (kerusso)? (I do not include all usages in the these books. There are 19 usages of κηρύσσω (kerusso) in these early Christian writings.)
For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established? Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim [preach] the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? (1 Clement 1:2)
Again, I will show you how, in respect to us, He has accomplished a second fashioning in these last days. The Lord says, “Behold, I will make the last like the first.” In reference to this, then, the prophet proclaimed [preached], “Enter into the land flowing with milk and honey, and have dominion over it.” (Epistle of Barnabas 6:13)
For which reason He sent the Word, that He might be manifested to the world; and He, being despised by the people of the Jews, was, when proclaimed [preached] by the Apostles, believed on by the Gentiles. (Epistle of Diognetus 11:3)
Now, some suspected me of having spoken thus, as knowing beforehand the division caused by some among you. But He is my witness, for whose sake I am in bonds, that I got no intelligence from any man. But the Spirit proclaimed [preached] these words: “Do nothing without the bishop; keep your bodies as the temples of God; love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father.” (Ignatius to the Piladelphians 7:2)
While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim [preach] in the midst of the stadium thrice, “Polycarp has confessed that he is a Christian.” (Martyrdom of Polycarp 12:1)
“Listen,” he said: “This great tree that casts its shadow over plains, and mountains, and all the earth, is the law of God that was given to the whole world; and this law is the Son of God, proclaimed [preached] to the ends of the earth; and the people who are under its shadow are they who have heard the proclamation, and have believed upon Him.” (Shepherd of Hermas Similitude 8 3:2)
And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: apostles and teachers, who proclaimed [preached] to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels. (Shepherd of Hermas Similitude 9 25:2)
As with the usages of κηρύσσω (kerusso) in the Septuagint, Josephus, and Philo, in these early Christian writings the term also seems to be closer to the meaning of the English verb “announce” than to any of the definitions of the English verb “preach”. Also, note that in Shepherd of Hermas Similitude 9 25:2 (the last passage quoted), apostles and teachers are said to have both announced the gospel and taught the word of God. This is similar to what we found in Matthew 4:23:
And he went throughout all Galilee, teaching in their synagogues and proclaiming [announcing] the gospel of the kingdom and healing every disease and every affliction among the people. (Matthew 4:23 ESV)
Thus, tracking the usage of the term κηρύσσω (kerusso) from about 250 BC (the start of the translation of the LXX) to about 200 AD (the latest date of the some of these Christian writings), we see that the term carried the meaning of “announce” (or perhaps “proclaim”), but not the meaning of “preach”. The meaning of this word did not change through those 450 years.
So, when did the meaning of the word κηρύσσω (kerusso) change, and why do we still use the wrong translation? I don’t know the answer to either of those questions.
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“Preaching” in the LXX (Old Testament) Series:
Preaching in the LXX (Old Testament): Conclusion
In three posts, I’ve looked at the use of the term κηρύσσω (kerusso – usually translated “preach”) in the Old Testament. I’ve explained why it is important for us to study the meaning of words in the Old Testament, especially in the Septuagint, the Greek translation of the Old Testament. I’ve posted all passages in the Old Testament and the non-canonical books which include the term κηρύσσω (kerusso). I’ve concluded that in these passages, the meaning of the term is closer to the English verb “announce” than to any of the definitions of the English word “preach”.
However, as I mentioned in the introduction, it is possible that the meaning of the term κηρύσσω (kerusso) changed in the 200-300 years between the time of the start of the translation of the Old Testament into Greek and the writing of the New Testament books. Instead of going through all of the uses of the term term κηρύσσω (kerusso), I am only going to look briefly at the works of two writers: Josephus and Philo. These two have much in common with the New Testament authors. First, they wrote around the same time that the New Testament authors wrote their books (Josephus wrote before 100 AD, and Philo wrote before 50 AD). Second, they both came from a Jewish background. Here is one passage from each author (there are other passages from these authors, but the usages are similar):
Now, when he had pitched his camp on the west side of the city, the guards that were there shot their arrows and threw their javelins at them, while others ran out in companies, and attacked those in the forefront; but Herod commanded a proclamation [preaching] to be made at the wall, that he was come for the good of the people and the preservation of the city, without any design to be revenged on his open enemies, but to grant amnesty to them, though they had been the most obstinate against him. (Jospheus, Jewish Wars 1:295)
Do you not see how they are utterly unaffected by the prizes proposed to them? They are fat, they are stout, they are sleek, they breathe hard; then they take up the actions of impiety, miserable and wretched men that they are, seeking a melancholy reward, being proclaimed [preached] and crowned as conquerors by ungodliness. For by reason of the prosperity which was constantly flowing gently towards them, they looked upon themselves as silver or golden gods, after the fashion of adulterated money, forgetting the real and true coinage. (Philo, Congr. 159)
As you can see in these passages (and in the other passages in the writings of Josephus and Philo), the term κηρύσσω (kerusso – “preach”) still carries a meaning that is closer to the English verb “announce” than to the English verb “preach”. By the way, the English verb “proclaim” would also be a near synonym, but I have refrained from using that verb. Many times, the verbs “proclaim” and “preach” are used as synonyms, but they are not synonyms in the usages of the term κηρύσσω (kerusso) as we have seen.
If κηρύσσω (kerusso) is more correctly translated “announce” instead of “preach”, what does this mean for New Testament usages. Well, let’s look at a few passages:
From that time Jesus began to preach [announce], saying, “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17 ESV)
And he went throughout all Galilee, teaching in their synagogues and proclaiming [announcing] the gospel of the kingdom and healing every disease and every affliction among the people. (Matthew 4:23 ESV)
And proclaim [announce] as you go, saying, ‘The kingdom of heaven is at hand.’ (Matthew 10:7 ESV)
There are other passages in the Gospels, but all of the usages are similar to these. It seems that “announce” is a good translation of the term κηρύσσω (kerusso), although it might change our understanding of what Jesus was doing and what he commanded his followers to do. But, what about in Acts and the epistles?
And immediately he proclaimed [announced] Jesus in the synagogues, saying, “He is the Son of God.” (Acts 9:20 ESV)
He [Paul] lived there two whole years at his own expense, and welcomed all who came to him, proclaiming [announcing] the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. (Acts 28:30-31 ESV)
But how are they to call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching [announcing]? And how are they to preach [announce] unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” (Romans 10:14-15 ESV)
Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed [announced] among the nations, believed on in the world, taken up in glory. (1 Timothy 3:16 ESV)
So, what do we do with the famous preaching passage 2 Timothy 4:2?
Preach [Announce] the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. (2 Timothy 4:2 ESV)
Instead of being a command to “preach a sermon based on Scripture”, it seems that Paul is telling Timothy to both be ready to “announce the gospel” (Paul often uses “word” as a short-hand for the gospel), and to teach. By the way, this matches what Jesus did as well (see Matthew 4:23 above).
So, while discussions and arguments rage about the proper method of “preaching” (i.e. expository, topical, narrative), perhaps its time to recognize that when we read “preach” in Scripture, it does not mean “preach” as we define it.
Instead of focusing our efforts on three points and a poem, or spending hours reading what so-and-so said about such-and-such a passage or topic in Scripture, we need to be announcing that the kingdom of God is here… that Jesus Christ is the Messiah… etc. For those who respond to our announcement, we can begin teaching and discipling them.
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