2 Timothy 4 New
International Version - UK (NIVUK)
4
In the presence of God and of Christ Jesus, who will judge the living and the
dead, and in view of his appearing and his kingdom, I give you this charge: 2
preach the word; be prepared in season and out of season; correct, rebuke and
encourage – with great patience and careful instruction. 3 For the time will
come when people will not put up with sound doctrine. Instead, to suit their
own desires, they will gather round them a great number of teachers to say what
their itching ears want to hear. 4 They will turn their ears away from the
truth and turn aside to myths. 5 But you, keep your head in all situations,
endure hardship, do the work of an evangelist, discharge all the duties of your
ministry.
6
For I am already being poured out like a drink offering, and the time for my
departure is near. 7 I have fought the good fight, I have finished the race, I
have kept the faith. 8 Now there is in store for me the crown of righteousness,
which the Lord, the righteous Judge, will award to me on that day – and not
only to me, but also to all who have longed for his appearing.
Personal remarks
9
Do your best to come to me quickly, 10 for Demas, because he loved this world,
has deserted me and has gone to Thessalonica. Crescens has gone to Galatia, and
Titus to Dalmatia. 11 Only Luke is with me. Get Mark and bring him with you,
because he is helpful to me in my ministry. 12 I sent Tychicus to Ephesus. 13
When you come, bring the cloak that I left with Carpus at Troas, and my
scrolls, especially the parchments.
14
Alexander the metalworker did me a great deal of harm. The Lord will repay him
for what he has done. 15 You too should be on your guard against him, because
he strongly opposed our message.
16
At my first defence, no one came to my support, but everyone deserted me. May
it not be held against them. 17 But the Lord stood at my side and gave me
strength, so that through me the message might be fully proclaimed and all the
Gentiles might hear it. And I was delivered from the lion’s mouth. 18 The Lord
will rescue me from every evil attack and will bring me safely to his heavenly
kingdom. To him be glory for ever and ever. Amen.
Final greetings
19
Greet Priscilla[a] and Aquila and the household of Onesiphorus. 20 Erastus
stayed in Corinth, and I left Trophimus ill in Miletus. 21 Do your best to get
here before winter. Eubulus greets you, and so do Pudens, Linus, Claudia and
all the brothers and sisters.[b]
22
The Lord be with your spirit. Grace be with you all.
5
things about people from Elim Missions
2
Timothy 4
You
will lose some people: Demas couldn't cope any longer and wanted out so he
left. Crescens and Titus left for their own reasons. Paul didn't ask them to
go, but they went. Paul sent Tychicus to preach. Onesiphorus had probably died
as Paul greeted his household. Erastus had an important job in the city of
Ephesus (Romans 16:23) so didn't go into Paul's next chapter of his life. Not
everyone gets healed and Trophimus had stay behind.
You
will keep some people: Luke was the writer, he'd seen it all, a fellow
journeyman. Eubulus, Pudens, Linus, Claudia and others who are nameless, who
knows who these are, except they were friends. Your friends may not be
well-known but they can be highly valuable.
You
will gain people: Mark returned after that earlier fall-out.
You
will be hurt by people: Alexander is handed over to God, and Paul makes sure he
doesn't give a good reference.
You
will remember people: Paul probably stayed at the house of Carpus, he had left
his winter coat there and his books. He greets the great couple, Priscilla and
Acquila.
People
and the greatest of all is in the last verse, The Lord. He is with you!!
Matthew Henry's
Commentary
Verses 1-8
Observe,
I. How awfully this charge is introduced (2Ti. 4:1): I charge thee before God,
and the Lord Jesus Christ, who shall judge the quick and the dead at his
appearing and his kingdom. Observe, The best of men have need to be awed into
the discharge of their duty. The work of a minister is not an indifferent
thing, but absolutely necessary. Woe be to him if he preach not the gospel,
1Cor. 9:16. To induce him to faithfulness, he must consider, 1. That the eye of
God and Jesus Christ was upon him: I charge thee before God and the Lord Jesus
Christ; that is, “as thou tenderest the favour of God and Jesus Christ; as thou
wilt approve thyself to God and Jesus Christ, by the obligations both of
natural and revealed religion; as thou wilt make due returns to the God who
made thee and the Lord Jesus Christ who redeemed thee.” 2. He charges him as he
will answer it at the great day, reminding him of the judgment to come, which
is committed to the Lord Jesus. He shall judge the quick and the dead at his
appearing and his kingdom, that is, when he appears in his kingdom. It concerns
all, both ministers and people, seriously to consider the account that they
must shortly give to Jesus Christ of all the trusts reposed in them. Christ
shall judge the quick and the dead, that is, those that at the last day shall
be found alive, and those who shall be raised to life out of the grave. Note,
(1.) The Lord Jesus Christ shall judge the quick and the dead. God hath
committed all judgment unto the Son, and hath appointed him the Judge of quick
and dead, Acts 10:42. (2.) He will appear; he will come the second time, and it
will be a glorious appearance, as the word epiphaneia signifies. (3.) Then his
kingdom shall appear in its glory: At his appearing and kingdom; for he will
then appear in his kingdom, sitting on a throne, to judge the world.
II.
What is the matter of the charge, 2Ti. 4:2-5. He is charged,
1.
To preach the word. This is ministers’ business; a dispensation is committed to
them. It is not their own notions and fancies that they are to preach, but the
pure plain word of God; and they must not corrupt it, but as of sincerity, but
as of God, in the sight of God, they speak in Christ, 2Cor. 2:17.
2.
To urge what he preached, and to press it with all earnestness upon his
hearers: “Be instant in season and out of season, reprove, rebuke, exhort; do
this work with all fervency of spirit. Call upon those under thy charge to take
heed of sin, to do their duty: call upon them to repent, and believe, and live
a holy life, and this both in season and out of season. In season, when they
are at leisure to hear thee, when some special opportunity offers itself of
speaking to them with advantage. Nay, do it out of season, even when there is
not that apparent probability of fastening something upon them, because thou
dost not know but the Spirit of God may fasten upon them; for the wind bloweth
where it listeth; and in the morning we must sow our seed, and in the evening
not withhold our hand,” Eccl. 11:6. We must do it in season, that is, let slip
no opportunity; and do it out of season, that is, not shift off the duty, under
pretence that it is out of season.
3.
He must tell people of their faults: “Reprove them, rebuke them. Convince
wicked people of the evil and danger of their wicked courses. Endeavour, by
dealing plainly with them, to bring them to repentance. Rebuke them with
gravity and authority, in Christ’s name, that they may take thy displeasure
against them as an indication of God’s displeasure.”
4.
He must direct, encourage, and quicken those who began well. “Exhort them
(persuade them to hold on, and endure to the end) and this with all
long–suffering and doctrine.” (1.) He must do it very patiently: With all
long–suffering. “If thou do not see the effect of thy labours presently, yet do
not therefore give up the cause; be not weary of speaking to them.” While God
shows to them all long–suffering, let ministers exhort with all long–suffering.
(2.) He must do it rationally, not with passion, but with doctrine, that is, “In
order to the reducing of them to good practices, instil into them good
principles. Teach them the truth as it is in Jesus, reduce them to a firm
belief of it, and this will be a means both to reclaim them from evil and to
bring them to good.” Observe, [1.] A minister’s work has various parts: he is
to preach the word, to reprove, rebuke, and exhort. [2.] He is to be very
diligent and careful; he must be instant in season and out of season; he must
spare no pains nor labour, but must be urgent with them to take care of their
souls and their eternal concerns.
5.
He must watch in all things. “Seek an opportunity of doing them a kindness; let
no fair occasion slip, through thy negligence. Watch to thy work; watch against
the temptations of Satan, by which thou mayest be diverted from it; watch over
the souls of those who are committed to thy charge.”
6.
He must count upon afflictions, and endure them, make the best of them.
Kakopatheson, endure patiently. “Be not discouraged by the difficulties thou
meetest with, but bear them with an evenness of spirit. Inure thyself to
hardships.”
7.
He must remember his office, and discharge its duties: Do the work of an
evangelist. The office of the evangelist was, as the apostles’ deputies, to
water the churches that they planted. They were not settled pastors, but for
some time resided in, and presided over, the churches that the apostles had
planted, till they were settled under a standing ministry. This was Timothy’s
work.
8.
He must fulfil his ministry: Make full proof of it. It was a great trust that
was reposed in him, and therefore he must answer it, and perform all the parts
of his office with diligence and care. Observe, (1.) A minister must expect
afflictions in the faithful discharge of his duty. (2.) He must endure them
patiently, like a Christian hero. (3.) These must not discourage him in his
work, for he must do his work, and fulfil his ministry. (4.) The best way to
make full proof of our ministry is to fulfil it, to fill it up in all its parts
with proper work.
III.
The reasons to enforce the charge.
1.
Because errors and heresies were likely to creep into the church, by which the
minds of many professing Christians would be corrupted (2Ti. 4:3, 4): “For the
time will come when they will not endure sound doctrine. Therefore improve the
present time, when they will endure it. Be busy now, for it is seedtime; when
the fields are white unto the harvest, put in the sickle, for the present gale
of opportunity will be soon over. They will not endure sound doctrine. There
will be those who will heap to themselves corrupt teachers, and will turn away
their ears from the truth; and therefore secure as many as thou canst, that,
when these storms and tempests do arise, they may be well fixed, and their
apostasy may be prevented.” People must hear, and ministers must preach, for
the time to come, and guard against the mischiefs that are likely to arise
hereafter, though they do not yet arise. They will turn away their ears from
the truth; they will grow weary of the old plain gospel of Christ, and then
they will be greedy of fables, and take pleasure in them, and God will give
them up to those strong delusions, because they received not the truth in the
love of it, 2Thess. 2:11, 12. Observe, (1.) These teachers were of their own
heaping up, and not of God’s sending; but they chose them, to gratify their
lusts, and to please their itching ears. (2.) People do so when they will not
endure sound doctrine, that preaching which is searching, plain, and to the
purpose; then they will have teachers of their own. (3.) There is a wide
difference between the word of God and the word of such teachers; the one is
sound doctrine, the word of truth, the other is only fables. (4.) Those that
are turned unto fables first turn away their ears from the truth, for they
cannot hear and mind both, any more than they can serve two masters. Nay,
further, it is said, They shall be turned unto fables. God justly suffers those
to turn to fables who grow weary of the truth, and gives them up to be led
aside from the truth by fables.
2.
Because Paul for his part had almost done his work: Do thou make full proof of
thy ministry, for I am now ready to be offered, 2Ti. 4:6. And,
(1.)
“Therefore there will be the more occasion for thee.” When labourers are
removed out of the vineyard, it is no time for those to loiter that are left
behind, but to double their diligence. The fewer hands there are to work the
more industrious those hands must be that are at work.
(2.)
“I have done the work of my day and generation; do thou in like manner do the
work of thy day and generation.”
(3.)
The comfort and cheerfulness of Paul, in the prospect of his approaching
departure, might encourage Timothy to the utmost industry, and diligence, and
seriousness in his work. Paul was an old soldier of Jesus Christ, Timothy was
but newly enlisted. “Come,” says Paul, “I have found our Master kind and the
cause good; I can look back upon my warfare with a great deal of pleasure and
satisfaction; and therefore be not afraid of the difficulties thou must meet
with. The crown of life is as sure to thee as if it were already upon thy head;
and therefore endure afflictions, and make full proof of thy ministry.” The
courage and comfort of dying saints and ministers, and especially dying
martyrs, are a great confirmation of the truth of the Christian religion, and a
great encouragement to living saints and ministers in their work. Here the
apostle looks forward, upon his death approaching: I am now ready to be
offered. The Holy Ghost witnessed in every city that bonds and afflictions did
abide him, Acts. 20:23. He was now at Rome, and it is probable that he had
particular intimations from the Spirit that there he should seal the truth with
his blood; and he looks upon it now as near at hand: I am already poured out;
so it is in the original, ede spendomai; that is, I am already a martyr in
affection. It alludes to the pouring out of the drink–offerings; for the blood
of the martyrs, though it was not a sacrifice of atonement, was a sacrifice of
acknowledgment to the honour of the grace of God and his truths. Observe,
[1.]
With what pleasure he speaks of dying. He calls it his departure; though it is
probable that he foresaw he must die a violent bloody death, yet he calls it
his departure, or his release. Death to a good man is his release from the
imprisonment of this world and his departure to the enjoyments of another
world; he does not cease to be, but is only removed from one world to another.
[2.]
With what pleasure he looks back upon the life he had lived (2Ti. 4:7): I have
fought a good fight, I have finished my course, etc. He did not fear death,
because he had the testimony of his conscience that by the grace of God he had
in some measure answered the ends of living. As a Christian, as a minister, he
had fought a good fight. He had done the service, gone through the difficulties
of his warfare, and had been instrumental in carrying on the glorious victories
of the exalted Redeemer over the powers of darkness. His life was a course, and
he had now finished it; as his warfare was accomplished, so his race was run.
“I have kept the faith. I have kept the doctrines of the gospel, and never
betrayed any of them.” Note, First, The life of a Christian, but especially of
a minister, is a warfare and a race, sometimes compared to the one in the
scripture, and sometimes to the other. Secondly, It is a good fight, a good
warfare; the cause is good, and the victory is sure, if we continue faithful
and courageous. Thirdly, We must fight this good fight; we must fight it out,
and finish our course; we must not give over till we are made more than
conquerors through him who hath loved us, Rom. 8:37. Fourthly, It is a great
comfort to a dying saint, when he can look back upon his past life and say with
our apostle, “I have fought, etc. I have kept the faith, the doctrine of faith
and the grace of faith.” Towards the end of our days to be able to speak in
this manner, what comfort, unspeakable comfort, will it afford! Let it then be
our constant endeavour, by the grace of God, that we may finish our course with
joy, Acts. 20:24.
[3.]
With what pleasure he looks forward to the life he was to live hereafter (2Ti.
4:8): Henceforth there is laid up for me a crown of righteousness, etc. He had
lost for Christ, but he was sure he should not lose by him, Phil. 3:8. Let this
encourage Timothy to endure hardness as a good soldier of Jesus Christ that
there is a crown of life before us, the glory and joy of which will abundantly
recompense all the hardships and toils of our present warfare. Observe, It is
called a crown of righteousness, because it will be the recompence of our
services, which God is not unrighteous to forget; and because our holiness and
righteousness will there be perfected, and will be our crown. God will give it
as a righteous Judge, who will let none love by him. And yet this crown of
righteousness was not peculiar to Paul, as if it belonged only to apostles and
eminent ministers and martyrs, but to all those also that love his appearing.
Observe, It is the character of all the saints that they love the appearing of
Jesus Christ: they loved his first appearing, when he appeared to take away sin
by the sacrifice of himself (Heb. 9:26); they love to think of it; they love
his second appearing at the great day; love it, and long for it: and, with
respect to those who love the appearing of Jesus Christ, he shall appear to
their joy; there is a crown of righteousness reserved for them, which shall
then be given them, Heb. 9:28. We learn hence, First, The Lord is the righteous
Judge, for his judgment is according to truth. Secondly, The crown of believers
is a crown of righteousness, purchased by the righteousness of Christ, and
bestowed as the reward of the saints’ righteousness. Thirdly, This crown, which
believers shall wear, is laid up for them; they have it not at present, for
here they are but heirs; they have it not in possession, and yet it is sure,
for it is laid up for them. Fourthly, The righteous Judge will give it to all
who love, prepare, and long for his appearing. Surely I come quickly. Amen,
even so come, Lord Jesus.
Asbury Bible Commentary
C. Receive the Charge
(4:1-8)
Now
Paul issues nine commands, stressing their importance by using a formal court
scene (cf. 1Ti 5:21). He calls on the ultimate authority, God, and the ultimate
Judge and King, Christ, as his witnesses (v. 1). Five imperatives are presented
in 4:2: Preach the Word—proclaim the Gospel; be prepared—stand ready at all
times, continually alert; correct—reprove, rebuke as NIV does in 3:16;
rebuke—admonish, command; and encourage—from the same word family as paraklēte. All are to be practiced
with great patience (Gk., “all long-suffering”) and careful instruction (Gk.,
“all teaching”). Patience addresses the manner, teaching, and method that
Timothy is to practice (Guthrie, 166).
The
rationale and urgency of Timothy doing this is given in 4:3-4. In 4:3 Paul uses
a superbly ironic metaphor to illustrate the way these unsound people want a
teacher who only itches/tickles their ears. The teachings hit the outer ear but
never go any deeper. V. 4 speaks of the tragic consequence and gives a succinct
definition of heresy: to turn from the truth to the myths.
Paul,
as in 3:10, 14, employs the emphatic you as he shifts to Timothy and the
remaining commands. Keep your head is a good translation emphasizing the idea
of vigilance (see 1Th 5:6, 8). Endure hardship has been a frequent theme of 2
Timothy (1:8; 2:3, 9). The work of an evangelist is to preach/proclaim the
Gospel (Gk., “evangel”). Discharge . . . ministry conceptualizes the
fulfillment of his task.
Fulfilling
one's ministry causes Paul to reflect on his imprisonment and ministry. Using
the emphatic I, Paul describes himself as a drink offering that is being poured
out. This progressive idea contrasts with an earlier description of himself in
Php 2:17, which is conditional. Drink offering was designed as a completion of
the burnt offering ceremony (Nu 15:10, 28). He then asserts, using a series of
three perfects (I have fought, finished, and kept), that there is a completion
of his ministry (4:7). In 4:8 Paul affirms the confidence that he and any
believer can have when they have fulfilled 4:7. The crown of righteousness is a
victor's crown (see 2Ti 2:5). The Lord, the righteous judge correctly
identifies Christ (v. 1). Award is in keeping with having fought, finished, and
kept. On that day refers to the Day of Judgment (see 1:12). This crown is not
just for Paul, but for all who long for Christ's appearance.
The Bible Panorama
2 Timothy 4
V 1–5: PREACHING
PRIORITY
Bearing in mind that Jesus will come as judge, Timothy is told to ‘Preach the
word!’ This he must do all the time with different approaches but always ‘with
all long-suffering and teaching’. Men will prefer made up fables and things
they want to hear rather than the sound doctrine of God’s Word. Timothy must be
watchful, persevering, working as an evangelist, and fulfilling his ministry.
V 6–8: FACING FUTURE Paul knows that death
is near, but, looking back upon the fight that he has fought and the race that
he has run, he concentrates on the crown that God has promised to him and to
all who love His appearing. His eye is on the tape!
V 9–16: ABANDONED
APOSTLE
Paul is abandoned with only Luke at his side. Of those who have left him, a
few—Crescens, Titus and Tychicus—have moved on in the Lord’s service elsewhere.
Demas, however, has finally backslidden into the world and abandoned Paul. Mark
is now a useful support to Paul in his service to God, and Timothy is to bring
him. Paul also asks for a cloak and some books and parchments. In the face of
earlier strong opposition from Alexander and others, Paul records that he stood
alone, forsaken by all.
V 17–18: PRESERVED PREACHER God preserved His
preacher even when he was alone, so that he might fully preach the Gospel to
all the Gentiles. Just as he was delivered from the lion’s mouth of cruel and
evil opposition, he is confident that he will be delivered eternally as well by
the God he seeks to glorify.
V 19–22: FAITHFUL
FRIENDS
He sends greetings to, and presents greetings from, his Christian family
members. Timothy is included in his greetings as Paul prays for Christ’s
presence and grace to be his.
Dictionary of Bible
Themes
7755 preaching,
importance of
Preaching
has a central place among God’s people and is vital to their life and growth.
It is authorised by God, empowered by the Holy Spirit and expressed supremely
by Jesus Christ.
Preaching
has its origin in God
It
is a divine command Mk 16:15 pp Mt 28:18-20 See also Jnh 1:1-2; Mt 10:5-7 pp Mk
6:7-12 pp Lk 9:1-6
It
is rooted in God’s grace Eph 3:7-9 See also Isa 6:1-10; Ro 15:15-16
It
is empowered by God’s Spirit Ac 1:8 See also Isa 61:1-3; Lk 24:46-49; Ac
2:1-11; Ac 4:8-12; Ac 10:44; 1Co 2:4-5
The
importance of preaching and Jesus Christ
Jesus
Christ himself came to preach Mk 1:38 pp Lk 4:43 See also Eph 2:17
Jesus
Christ’s own ministry involved much preaching Mt 4:23 See also Mt 11:1-5 pp Lk
7:18-22
Jesus
Christ commissioned his disciples to preach Mk 3:14-15 See also Mt 10:5-7 pp Lk
9:1-2
The
importance of preaching and the church
It
is a natural part of the church’s life Ac 8:4 See also Ac 3:11-26; Ac 15:35
It
is a trust from God Gal 2:7 See also 1Th 2:4; 1Ti 1:11; Tit 1:3
It
is an integral aspect of key ministries in the church 1Ti 3:2 See also Eph
4:11-12; 2Ti 4:2-5; Tit 1:7-9
Its
importance to Paul 1Co 1:17-18 See also Ac 9:20-22; Ac 18:5; Ro 1:14-15; 1Co
1:22-25
It
is an apostolic command 1Ti 4:13 See also 2Ti 4:2
The
importance of preaching for salvation
Ro
10:14-15 See also Isa 52:7; Ro 10:17; 1Co 1:21
The
importance of preaching means preachers and teachers will be judged more
strictly
Jas
3:1 See also Ro 2:17-24
Preaching has its origin
in God
1.
Preaching is a divine
command
Mark
16:15-18New International Version - UK (NIVUK)
15
He said to them, ‘Go into all the world and preach the gospel to all creation.
16 Whoever believes and is baptised will be saved, but whoever does not believe
will be condemned. 17 And these signs will accompany those who believe: in my
name they will drive out demons; they will speak in new tongues; 18 they will
pick up snakes with their hands; and when they drink deadly poison, it will not
hurt them at all; they will place their hands on people who are ill, and they
will get well.’
Luke
9:1-6New International Version - UK (NIVUK)
Jesus
sends out the Twelve
9
When Jesus had called the Twelve together, he gave them power and authority to
drive out all demons and to cure diseases, 2 and he sent them out to proclaim
the kingdom of God and to heal those who were ill. 3 He told them: ‘Take
nothing for the journey – no staff, no bag, no bread, no money, no extra shirt.
4 Whatever house you enter, stay there until you leave that town. 5 If people
do not welcome you, leave their town and shake the dust off your feet as a
testimony against them.’ 6 So they set out and went from village to village,
proclaiming the good news and healing people everywhere.
2 Preaching is rooted in
God’s grace
Ephesians
3:7-12New International Version - UK (NIVUK)
7
I became a servant of this gospel by the gift of God’s grace given me through
the working of his power. 8 Although I am less than the least of all the Lord’s
people, this grace was given me: to preach to the Gentiles the boundless riches
of Christ, 9 and to make plain to everyone the administration of this mystery,
which for ages past was kept hidden in God, who created all things. 10 His
intent was that now, through the church, the manifold wisdom of God should be
made known to the rulers and authorities in the heavenly realms, 11 according
to his eternal purpose that he accomplished in Christ Jesus our Lord. 12 In him
and through faith in him we may approach God with freedom and confidence.
Romans
15:14-17New International Version - UK (NIVUK)
Paul
the minister to the Gentiles
14
I myself am convinced, my brothers and sisters, that you yourselves are full of
goodness, filled with knowledge and competent to instruct one another. 15 Yet I
have written to you quite boldly on some points to remind you of them again,
because of the grace God gave me 16 to be a minister of Christ Jesus to the
Gentiles. He gave me the priestly duty of proclaiming the gospel of God, so
that the Gentiles might become an offering acceptable to God, sanctified by the
Holy Spirit.
17
Therefore I glory in Christ Jesus in my service to God.
3.
Preaching is empowered
by God’s Spirit
Acts
4:8 New International Version - UK (NIVUK)
8
Then Peter, filled with the Holy Spirit, said to them: ‘Rulers and elders of
the people!
1
Corinthians 2:1-5New International Version - UK (NIVUK)
2
And so it was with me, brothers and sisters. When I came to you, I did not come
with eloquence or human wisdom as I proclaimed to you the testimony about
God.[a] 2 For I resolved to know nothing while I was with you except Jesus
Christ and him crucified. 3 I came to you in weakness with great fear and
trembling. 4 My message and my preaching were not with wise and persuasive
words, but with a demonstration of the Spirit’s power, 5 so that your faith
might not rest on human wisdom, but on God’s power.
Encyclopedia of The
Bible
PREACHER,
PREACHING. Preaching is the proclamation of the Word of God recorded in the
Bible and centered in the redemptive work of Jesus Christ, summoning men to
repentance, faith, and obedience. It is God’s appointed means for communicating
the Gospel of salvation to the unbelieving world and for strengthening the
spiritual life of His people.
1.
Biblical terms. Of the many NT terms for preaching, the most characteristic is
the verb κηρύσσειν (to proclaim as a
herald), which occurs about sixty times (e.g., Matt 3:1; Mark 1:14; Acts 10:42;
1 Cor 1:23; 2 Tim 4:2). The principal synonym is εὐαγγελίζεσθαι (to announce good news,
to evangelize), a common verb used over fifty times (e.g., Luke 3:18; 4:18;
Acts 5:42; Rom 10:15; 1 Cor 1:17). Whereas κηρύσσειν stresses the activity of preaching, εὐαγγελίζεσθαι accents the glorious
nature of the message proclaimed. The combination κηρύσσειν τὸ̀ εὐαγγέλιον (to proclaim the
Gospel) is also found (e.g., Matt 4:23; Gal 2:2).
In
view of its prominence in the NT, it is surprising that the OT seldom refers to
the proclamation of the prophets as “preaching.” The LXX uses κηρύσσειν of Jonah’s
commission to Nineveh (Jonah 1:2; 3:2, 4), and in Isaiah 61:1, κηρύσσειν combines with εὐαγγελίζεσθαι to describe the mission
of the Servant of Yahweh. Reference is made also to false prophets who “proclaim”
(κηρύσσειν) peace to those who
reward them with something to eat (Micah 3:5). In 2 Peter 2:5, Noah is called
“a herald (κῆρυξ, G3061) of
righteousness.” Allowing the differences between prophetic
proclamation (which generally, at least, involved direct divine revelation) and
Christian preaching, the prophets of Israel, proclaiming divine judgment and
salvation and calling men to repentance, are properly regarded as the preachers
of their day, the predecessors of the NT heralds of the Gospel. After the
Exile, preaching in the form of Biblical exposition emerged as an important and
regular feature of synagogue worship.
2.
The basic content of preaching. The synoptic gospels summarize Jesus’ public
ministry as one of preaching, teaching, and healing (Matt 4:23; Mark 1:39; Luke
4:44). His message was the good news of the kingdom of God, with its imperious
demand that men repent and believe in the Gospel (Matt 9:35; Mark 1:14, 15;
Luke 4:43). By this proclamation, Jesus signified that in His ministry the
sovereign power of God invaded history to establish a new reign of
righteousness in the salvation of His people. Jesus conceived of His preaching
ministry as a divine commission (Mark 1:38), in fulfillment of Messianic
prophecy (Luke 4:18-21).
The
preaching of the apostles reported in Acts and gleaned from scattered fragments
in the Pauline epistles seems at first glance to strike a somewhat different
note. Although the apostles are still said to preach the kingdom of God (Acts
28:31), the genius of their message is Christ Himself as divine Lord and
Redeemer (2:22-36; 5:42; 11:20; 17:3; 1 Cor 1:23, 24; 2 Cor 1:19; 4:5). This
difference, however, represents not a contradiction, but a progression. The
kingdom of God that Jesus proclaimed achieved its triumph over the forces of
evil and unleashed its creative power in the world through His own death and
Resurrection. In Christ, God’s sovereign power acted decisively and continues
to act eternally for the salvation of His people, so that beginning with the
Resurrection, to preach the kingdom is to preach Christ (cf. Acts 8:12). Jesus
Himself both anticipated and authorized this shift of emphasis when He
commanded His disciples to be His witnesses to the ends of the earth (1:8).
The
apostolic message (kerygma), in its essential substance and general outline,
can be reconstructed in these terms. In fulfillment of OT prophecy, the new age
of salvation has dawned through the ministry, death, and Resurrection of Jesus,
now exalted as Lord and Messiah. The presence of the Holy Spirit in the Church
testifies to Christ’s present power and glory. The Messianic Age will reach its
consummation at the return of Christ in judgment. God’s action in Christ
promises forgiveness of sins, the gift of the Holy Spirit, and eternal
salvation to all who repent and believe in Jesus (cf. C. H. Dodd, The Apostolic
Preaching and Its Developments, 3-73).
On
the basis of this reconstruction the following observations can be made about
the Christian message: (1) it consists of a definite body of facts; (2) it is
essentially neither a doctrinal nor philosophical system, still less an ethic,
but a proclamation of those mighty acts in history whereby God has accomplished
the salvation of His people; (3) it is centered in the Person and work of
Christ, esp. His cross and Resurrection; (4) it is organically related to the
OT; (5) it imposes a stern ethical demand on men; and (6) it has an
eschatological dimension, looking forward to a final fulfillment yet to be. The
only preaching that strikes all of these chords stands in the apostolic
tradition.
3.
Preaching and teaching. Throughout the history of the Church, preaching often
has assumed the form of extended exposition of Biblical passages, doctrinal
instruction, ethical exhortation, or discussion of various aspects of Christian
life and experience directed to largely Christian audiences. With the
publication of Dodd’s work (u.s.), however, it has become fashionable to
differentiate sharply between “preaching” (κηρύσσειν) and “teaching”
(διδάσκειν) in the NT sense of the
terms by restricting “preaching” exclusively to evangelistic
proclamation to the unconverted. Alan Richardson alleges, “In the NT, preaching
has nothing to do with the delivery of sermons to the converted...but always
concerns the proclamation of the ‘good tidings of God’ to the non-Christian
world” (A Theological Word Book of the Bible [1950], 171, 172).
The
NT does distinguish between preaching and teaching (e.g., Matt 4:23; 11:1; Eph
4:11; 1 Tim 2:7; 2 Tim 1:11; 4:2-4). The distinction, however, is by no means
rigid and absolute. Whereas Matthew reports that Jesus went about Galilee
“teaching...and preaching” (Matt 4:23), the parallel passages employ only the
word “preaching” to describe this ministry (Mark 1:39; Luke 4:44). Where
Matthew and Mark represent Jesus as preaching the Gospel of the kingdom (Matt
4:17; Mark 1:14, 15), Luke says, “He taught in their synagogues” (Luke 4:15).
More significant still, Mark uses these two terms interchangeably (cf. Mark
1:14, 15, 21, 38, 39). Elsewhere in the NT, the apostolic testimony to Jesus is
likewise described in the same reference as both “preaching” and “teaching”
(Acts 5:42; 28:31; Col 1:28).
Although
it would not be accurate to argue that in the NT sense preaching and teaching
are identical, the two are nevertheless so intimately related that to draw a
hard and fast line between them is equally untenable. In both cases, the basic
content is the same: the Gospel of eternal salvation through the death and
Resurrection of Jesus Christ the Son of God. Teaching is simply the extension
of preaching into the regions of doctrine, apologetics, ethics, and Christian
experience. Preaching includes all of these elements. What difference there is
lies in emphasis and objective. Whereas the primary thrust of preaching is
evangelistic, looking to the conversion of unbelievers, teaching unfolds and
applies the fullness of the Gospel to the total sweep of life, challenging and
enabling believers to become more mature followers of Christ. Neither preaching
nor teaching can be conceived without the other, while in actual practice they
are so finely interwoven that their separation is largely academic. To preach in
the NT sense is not only to herald the saving evangel, but also to proclaim
“the whole counsel of God” (Acts 20:20, 27; cf. 2 Tim 4:2).
4.
The divine character of preaching. The main words for preaching in the NT ring
with authority. This authority lies not in the person of the preacher, but in
the message entrusted to him. True preaching does not consist in man’s ideas
about God, or in his sanctified religious ponderings and reflections, but in
the divine Word of revelation that sets forth God’s saving grace in Jesus
Christ and the full purpose of His will for men.
The
preacher’s message is also charged with divine power. After expressing his
eagerness to preach the Gospel at Rome, Paul added that this Gospel is “the
power of God for salvation to every one who has faith” (Rom 1:16). To men
blinded by sin, the message of Christ crucified may seem as sheer folly. When
it is faithfully proclaimed, the sovereign Spirit by a miracle of grace
generates faith where He wills, so that the blind see and the dead are raised
to newness of life (1 Cor 1:18ff.; cf. Eph 2:1ff.). The divine power of
preaching remains for all time the most convincing evidence of its timeless
relevance.
Preaching
in the NT further is marked by a sense of divine compulsion. The authentic Christian
preacher proclaims the Gospel not merely by personal choice or preference, but
by the irresistible call and appointment of God (Luke 4:43; Acts 4:20). He
preaches out of an overwhelming inner necessity, his heart ablaze with a holy
fire, which neither competing attractions nor any natural reluctance in the
face of staggering hostility to his message can ever extinguish. With Paul he
cries, “Woe to me if I do not preach the gospel!” (1 Cor 9:16). For his task he
is equipped with a special gift of the Holy Spirit (cf. 1 Cor 12:4-11, 28, 29;
Eph 4:11), and his task is his sufficient and satisfying reward.
Hosea
10:12New International Version - UK (NIVUK)
12
Sow righteousness for yourselves,
reap the fruit of unfailing love,
and
break up your unploughed ground;
for it is time to seek the Lord,
until
he comes
and showers his righteousness on you.
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