Apostle, Prophet, Evangelist, Pastor, Teacher, Servant, Helper, etc… Who and what are they?
I enjoyed the comments and discussion on my post yesterday called “Why are there so few APEs among the church?” Of course, that post was a continuation of a post published by Eric at “A Pilgrim’s Progress” called “Hoping for an Ephesians 4:11-12 Balance.”
The point of my post was that we should pray for, encourage, train, and equip every child of God to serve as God gifts them and provides them opportunity. But, as several people pointed out, many of the terms (such as “apostle,” “evangelist,” “prophet,” “pastor”) have been so abused and misused that it’s difficult to figure out exactly what the NT authors meant when they used those terms.
So, think about the various lists of spiritual gifts and spiritually gifted people (they are used interchangeably): Romans 12:6-8, 1 Corinthians 12:8-10, 1 Corinthians 12:28-30, Ephesians 4:11.
How would you define or describe any of those spiritual gifts and/or spiritually gifted persons? (I’m not asking you to define/describe all of them; only those you are interested in sharing about. Also, I’m not asking for a complete definition/description; only that part that you feel comfortable with.)
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
Why are there so few APEs among the church?
Eric at “A Pilgrim’s Progress” has written a very good post called “Hoping for an Ephesians 4:11-12 Balance.” He is wondering why there are so few apostles, prophets, and evangelists (i.e., A.P.E. – thus, the title of this post) among the church today while there seems to be a plethora of pastor-teachers.
I think this is a very good question, and before I throw in a comment, I want to share one important things that Eric says (but, make sure you read his entire post):
I’m hoping for a return to a balance within the church. Specifically, I’d love to see more apostles, more prophets, and more evangelists. I’d also like to see more shepherds-teachers functioning within the biblical perspective (as opposed to what we generally see today)…
What can we do to help bring about more of a balance? First, we can pray that God will continue to liberally bestow these giftings on his children. Second, we can teach that these gifts are alive within the church and meant to be cultivated. Third, we can encourage young people in particular to ask God whether or not they are gifted as apostles, prophets, or evangelists. The subject of pastors-to-be is often raised in churches, but the others are rarely talked about.
I think Eric is asking a great question and is offering some great solutions. I want to take this a step further, beyond the apostles, prophets, evangelists, and pastor-teachers listed in Ephesians 4:11.
One of the problems, is that many continue to interpret Ephesians 4:11 as special types of authority figures among the church. (Eric is not doing that, by the way. I’m speaking in general.) As long as we maintain that these people represent some type of authority, then we will miss what Paul is saying in the context of this passage.
Yes, the church and world today needs functioning apostles, prophets, and evangelists today, but not if they are simply going to occupy some office or authoritarian role among church organizations. Instead, we need people who are sent by God to travel from place to place, people who share God’s revelation in order to edify others, and people who proclaim the gospel wherever they are. And, we need these people to also equip others to do the same things.
Then, beyond the APEs and the pastor-teachers, we also need servants and helpers and contributors and administrators and encouragers and every other child of God serving in the way that God gifts them and provides them opportunities. As Paul concludes this context in Eph 4:17, the church builds itself up in love when the whole church – every part of the church – works together.
So, yes, let’s pray for and encourage and train and equip the apostles, prophets, and evangelists along with the pastors-teachers. Let’s show them how to serve others instead of taking roles of authority or decision-making. And, let’s also pray for and encourage and train and equip the servants, helpers, contributors, miracle workers, healers, tongues speakers, discerners, etc. We need each other in Jesus Christ to grow together in maturity in him.
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.)
Replay: How do you know how to do this?
Four and a half years ago, I wrote a post called “How do you know how to do this?” The point of the post is quote simple: In Scripture, teaching is not about transferring book knowledge or information; teaching is about helping someone live according to the gospel by someone who is already living according to the gospel. Thus, teaching and discipling is about someone who is actually living as a follower of Jesus Christ helping someone else live as a follower of Jesus Christ. Why do we put so much emphasis on formal education and book knowledge today?
(By the way, I never saw the movie that I mentioned in the beginning of the post…)
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How do you know how to do this?
Have you seen the previews for the movie Fool’s Gold? In one scene, Finn (Matthew McConaughey) and Tess (Kate Hudson) are flying in a small plane, with Finn at the controls. Tess says in amazement, “We’re flying! How do you know how to do this?” To which Finn calmly replies, “Playstation!”
(By the way, I’ve seen this line presented in two different ways in two different trailers. In the other trailer, Tess asks, “How do you know how to fly?” To which Finn responds, “Playstation!” I wonder which one will end up in the movie…)
As you can imagine, Tess does not like Finn’s answer. I mean, seriously, who would want to fly with a pilot who had only flown airplanes on a video game? In reality, who would want to fly with a pilot who had only read about flying and practiced in simulators? We want pilots with experience – pilots who had spent time learning to fly with more experienced pilots – pilots who had worked as navigators and co-pilots long before they took the controls of the plane that we’re in, right?
We want the same thing from our surgeons. Yes, we want our doctors to study books in medical school. But, we also want them to have practiced and successfully completed any surgical procedures that they are about to do on us. We want them to have worked with more experienced surgeons, learning from them, watching them operate, doing simple procedures, and working up toward the more complicated. We would not want a surgeon to operate on us if he had only read the books – even if he earned high marks in medical school.
What about preachers and teachers and disciplers? Do we expect the same thing from them? I mean, sure, we expect them to be educated and trained in communication and hermeneutics. But, is biblical teaching carried out when information is properly communicated? Can we limit the teaching and discipling function to doling out knowledge in an efficient or entertaining manner?
It seems that teaching, preaching, and discipling as described in Scripture are much more associated with living than they are associated with studying books. They are much more associated with demonstrating how to walk with Christ than they are associated with speaking in an eloquent and systematic manner.
Thus, when we are listening to someone teach, we are not simply listening to their words, but we are also learning from their lives. When someone disciples us in what it means to love others, we do not simply need an explanation from lexicons, commentaries, and theology books, we need an example from someone who has gotten his or her hands dirty while actually serving someone in love. When someone preaches about the gospel of Jesus Christ, the world does not need to simply hear a logical and rational explanation of passion, they also need to see someone whose life has been changed by that gospel.
In other words, whether we realize it or not – and whether the preachers, teachers, and disciplers realize this or not – when someone is speaking to us about following Jesus Christ, we are always asking ourselves, “How do you know how to do this?” We should never be content with an answer that rests on study and reading. Instead, we should listen to those who have lived the gospel in their lives. These are the true teachers, preachers, and disciplers.
What does it mean to please God?
God loves us. That’s clear from Scripture. We cannot do anything to change God’s love for us.
In Christ, we are righteous and holy. That is clear as well. We cannot do anything to make ourselves more righteous or more holy.
So, what does it mean for something to be pleasing to God?
If you don’t know what I’m talking about, here are a few passages of Scripture to consider:
Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to live and to please God, just as you are doing, that you do so more and more. (1 Thessalonians 4:1 ESV)
Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God. (Hebrews 13:15-16 ESV)
Beloved, if our heart does not condemn us, we have confidence before God; and whatever we ask we receive from him, because we keep his commandments and do what pleases him. (1 John 3:21-22 ESV)
There are many other passages that talking about pleasing (or not pleasing) God. And, these passages are written to people who are saved, who are in Christ, who are children of God, who are indwelled by the Holy Spirit.
What does it mean for them (and for us) to please God?
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:
Looking at Jesus’ fishing metaphors
Felicity at “Simply Church” has written a couple of very good posts examining the various times that Jesus referred to fishing. The posts are called “Commercial Fishing” and “Commercial Fishing (Part 2).” (I can’t tell if there’s going to be a Part 3 and beyond or not.)
When I think of fishing, I usually think about a rod and reel (or a cane pole)… one fisherman, one fishing pole, one fish. But, it looks like when Jesus talked about fishing, he referred to many different kinds of fishing, most of them involving nets, not poles.
Felicity begins here posts with a couple of stories. This is one of them:
Shortly after this we went to India and one of the people we were with works with fishermen on the coast of India. So I asked him about how they fish. (These would be primitive fishermen, probably very little different from fishermen in Jesus’ day.) He told me that they have different kinds of nets depending on the circumstances and what they are trying to catch. They have a funnel net which is the kind of net they use when they don’t have boats. They also have a drag net which is maybe 800 to 900 yards long for when they have more than one boat. There are actually several different kinds of nets that are used.
Then, she ends the second post with a very good set of questions:
The question I am pondering these days is, “How do we ‘let the kingdom of heaven’ down into the community around us? Especially here in the West where people are jaded and inoculated against the Gospel. What kind of fishing net will catch a multitiude of fish?
These questions bring up a point that I’ve been pondering for a while. In the New Testament, we see various contexts in which people (who were not already followers of Jesus) were actually expecting others to express their views about God and in which they were interested in hearing what someone might say (whether they ended up agreeing or disagreeing). Do those contexts exist today?
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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