By R. Larry Overstreet

Director of D.Min. Program and Professor of Homiletics

Northwest Baptist Seminary

Tacoma , WA  

Abstract

Although Paul�s ministry testifies that he was an effective preacher, he never wrote a systematic theology of preaching.  His writings, however, clearly indicate that he thought theologically, as well as polemically and practically.  An examination of his epistles, therefore, along with Luke�s contributions found in the book of Acts, reveals the concepts of Paul�s theology of preaching.  This paper is an initial step in the explication of that theology showing its continuing relevance for today�s preaching of God�s Word.

Introduction  

Books have been written which deal with the life, ministry, travels, theology, and epistles of the Apostle Paul.[1]  Likewise, several volumes deal with general ideas related to the theology of preaching, both its theological foundations and its theological content.[2]  In view of this plethora of writings, therefore, it seems strange that so little material actually deals with Paul�s theology of preaching.  What did Paul believe was the purpose of preaching?  What was his emphasis on preaching�s content?  What clues does he give concerning his approach to, and methodology of, preaching?  Nowhere does Paul delineate a systematic theology of his views on preaching.  Paul�s letters, rather, were written to meet particular needs in the lives of churches or individuals.  They are occasional letters.  This does not mean, however, that his theology of preaching cannot be gleaned.  Longenecker, while approaching the subject with a different goal than I have in this paper, correctly observes, �Nonetheless, sufficient material has been preserved under the direction of the Holy Spirit to allow a fairly clear picture of the main outlines of the apostle�s thought.�[3]

            Synthesizing the terminology related to Paul�s theology of preaching is the goal of this paper.  An examination of the pertinent Greek words connected with Paul related to the oral communication of God�s word will be set forth.  These are words used by Paul in his epistles, and of Paul in the book of Acts.  These will be analyzed so that their contribution to the subject at hand is identified.  From this analysis general conclusions will be drawn concerning his theology of preaching.  A later paper will examine pertinent texts which directly connect to Paul�s theology of preaching.

Greek Words Examined

            Numerous words are used in the New Testament by Luke of Paul�s preaching and by Paul concerning his preaching.[4]  These will be set forth in alphabetical order, keeping word groups together in the discussion.  Particular attention is given to those references related directly to Paul�s personal ministry.  Many of the terms are also used by Paul to challenge or describe others (for example, khruvssw [kērussō] in 2 Tim. 4:2), some of those references are also delineated in this paper.

Avggevllw (avnaggevllw, avpaggevllw, diaggevllw, kataggevllw, kataggeleuv")

     Avgge,llw.  While the verb avgge,llw (angellō), to announce, only occurs in John 20:18 , its compound words occur in numerous other New Testament texts.  These will be identified as relevant to Paul�s preaching.

            Avnagge,llw. The verb avnagge,llw (anangellō), to announce, to proclaim, is used of Paul�s communication in Acts 15:4; 20:20 , 27; it is not used by Paul of his own preaching.  In secular literature this word had a range of meanings from a simple reporting of information, to the declaration of a king, to having a sacral tone.[5]  The idea of reporting information is stressed in Acts 15:4, �And when they [Paul and Barnabas] arrived at Jerusalem , they�reported all that God had done with them� (all Scripture quotations are from the NASB).  In Acts 20:20, 27, however, the verb takes on the added nuance of �didactic speaking: preach,�[6] as Paul proclaims to the Ephesian elders, �I did not shrink from declaring to you the whole purpose of God� ( 20:27 ).

            Avpagge,llw.  The verb avpagge,llw (apangellō), to announce, to tell, is used of Paul�s proclamation only in Acts 26:20.  Here its stress is on making something known publicly.[7]  In this text Paul gives his defense before Agrippa, asserting that he did not disobey his heavenly vision, and as a result �kept declaring�that they should repent and turn to God�.�

            Diagge,llw. The verb diagge,llw (diangellō), to proclaim, to make a report, is used of Paul�s �cultic announcement�[8] that he had completed the days of his purification in Acts 21:26 in the temple of Jerusalem.

            Katagge,llw. The verb katagge,llw (katangellō), to proclaim, to announce, is used by Luke of Paul�s preaching in: Acts 13:5, 38; 15:36 ; 16:17 , 21; 17:3, 13, 23; 26:23.  Additionally, Paul uses this verb of his own preaching in 1 Corinthians 2:1 and Colossians 1:28 ; he also uses it of the preaching of others in 1 Corinthians 9:14 ; 11:26 ; Philippians 1:17 , 18.  This verb emphasizes �to make known in public, with implication of broad dissemination.�[9]  Furthermore, it has the stress of �the proclamation or declaration of a completed happening,�[10] and this is observed in each of its uses.  It is used of the proclamation of �the word of God� (Acts 13:5; 15:36; 17:13), of the identity of God (Acts 17:23), of the �forgiveness of sins� (Acts 13:38), of the �way of salvation� (Acts 16:17) which is the gospel (1 Cor. 9:14) for both Jews and Gentiles (Acts 26:23), that Jesus is Christ (Acts 17:3) crucified (1 Cor. 2:1) in whom believers are complete (Col. 1:28), and in this proclamation Paul rejoices, even when it is proclaimed with impure motives (Phil. 1:17-18).

            Kataggeleu,j.  The noun kataggeleu,j (katangeleus), preacher, is used once in the New Testament, of Paul, in Acts 17:18.  The Epicurean and Stoic philosophers recognized that he was a �proclaimer of  strange deities.�  

Euvaggeli,zw (proeuaggeli,zomai)

            Euvaggeli,zw.  The verb euvaggeli,zw (euangelizō), to preach the gospel, to announce good news, is used in a variety of ways in secular literature, such as, of the good news of a victory, or the good news of liberation from demonic powers.[11]  In the New Testament, with few exceptions, the word is used of proclaiming the good news of the saving gospel of Jesus Christ, and doing so �with full authority and power.�[12]

Luke uses this verb seven times in Acts to refer to Paul�s preaching: 13:32 ; 14:7, 15, 21; 15:35 ; 16:10 ; 17:18 .  Paul�s general preaching ministry is characterized by this term (Acts 14:7, 15, 21; 16:10 ).  The good news Paul preaches includes the resurrection of Christ (Acts 13:32 -33; 17:18 ) as he sets forth �the word of the Lord� (Acts 15:35 ).

            Paul also uses this verb to refer to his preaching the gospel in: Romans 1:15; 15:20; 1 Corinthians 1:17; 9:16, 18; 15:1, 2; 2 Corinthians 10:16; 11:7; Galatians 1:8, 11, 16, 23; 4:13; Ephesians 3:8.  Paul is �eager to preach the gospel� (Rom. 1:15 ), since �it is the power of God for salvation� (Rom. 1:16 ), having as its content the death, burial and resurrection of Christ (1 Cor. 15:1-4).  He prefers not to preach the gospel where it has already been proclaimed, so as not to �build upon another man�s foundation� (Rom. 15:20 ).  The general summary of Paul�s service as an apostle is that Christ commissioned him to preach the gospel of the cross (1 Cor. 1:17 ), which he received personally from Christ (Gal. 1:11 ), when he was actually attempting to destroy it (Gal. 1:23 ).  Paul is, therefore, compelled to preach the gospel (1 Cor. 9:16 , 18), and his desire to preach reaches to �the regions beyond� (2 Cor. 10:16 ), specifically to the Gentiles (Gal. 1:16 ; Eph. 3:8).  Paul proclaims the gospel �without charge� (2 Cor. 11:7), even when he suffers bodily illness (Gal. 4:13 ).  The gospel he preaches is precise and should never be altered (Gal. 1:8).

            Proeuaggeli,zomai.  The verb proeuaggeli,zomai (proeuangelizomai), to proclaim good news in advance, only occurs once in the New Testament, Gal.3:8, and does not relate to Paul�s own preaching.

Khruvssw , khvrux)

    From the time of Homer onward, the herald had a special place of dignity.  A herald could be the envoy of a king, a messenger between nations at war, someone who made public announcements, one who kept order in the assemblies, and the word �herald� was at times interchangeable with avpovstoloς (apostolos).[13]  The personal characteristics required in a herald included having a powerful voice so that he could be heard, and delivering the message exactly as it was given to him.  This was because the message the heralds announce �does not originate with them.  Behind it stands a higher power.�[14]  Paul twice uses the noun khvrux (kērux), a herald, in 1 Timothy 2:7 and 2 Timothy 1:11, asserting that he was �appointed a preacher.�

     Khvrussw.  In the New Testament, the verb khvrussw (kērussō) emphasizes the public announcement, proclamation of something.  In itself it �does not mean the delivery of a learned and edifying or hortatory discourse in well-chosen words and a pleasant voice.  It is the declaration of an event.�[15]

Luke uses this verb, to announce publicly, to herald, of Paul�s preaching in: Acts 9:20 ; 19:13 ; 20:25 ; 28:31.  Paul publicly proclaimed that Jesus �is the Son of God� (Acts 9:20 ), and his proclamation of Jesus was clearly recognized even by unbelievers (Acts 19:13 ).  Paul also proclaimed the � kingdom of God � (Acts 20:25 ; 28:31).

In his epistles, Paul uses this verb of his own preaching twelve times.  He stresses that his proclamation is �the word of faith� (Rom. 10:8), �the gospel of God� (1 Thess. 2:9), which brings hope (Col. 1:23), because it centers in �the Son of God, Christ Jesus� (2 Cor. 1:19), who is �Christ crucified� (1 Cor. 1:23), the �Lord� (2 Cor. 4:5), who �has been raised from the dead� (1 Cor. 15:11, 12), and declared openly to others (1 Cor. 9:27), including the Gentiles (Gal. 2:2).

Paul twice interacts with the teachings of false teachers by using this word.  In 2 Corinthians 11:4 Paul was �afraid (11:3) that the believers in Corinth were �not able to see the difference�[16] between a false gospel that was proclaimed and the one that Paul �preached.�  In the province of Galatia , the Judaizers falsely accused Paul of changing the content of his message, depending on whether he was preaching to Jews or Gentiles.  Paul categorically denies that charge concerning his preaching of the cross (Gal. 5:11 ).

In addition to describing his own ministry of proclamation, Paul challenges Timothy to proclaim his message of God�s Word both �in season and out of season� (2 Tim. 4:2).

            The significance of this word as it applies to preachers of God�s Word has been ably summarized by Friedrich:

Sinful men are commissioned by God to declare this message to men.  These men are neither miracle-workers nor philosophers.  They are neither profound scholars who can convince all by their learning nor skilled orators who can bind men by their powerful speech.  They are heralds�no more�.  We do not preach ourselves, our ethical qualities or our experiences, but Christ (2 C. 4:5) [sic].  Nevertheless, the life of the preacher is not negligible.  There should not be a discrepancy between the message and the conduct of the preacher�  The messenger does not act for himself or in his own interests.  He does not attach men to himself, but to Christ.  Christ is the Lord.  He proclaims Christ, not himself (2 C. 4:5) [sic].[17]  

Marturevw (diamartu,romai, martu,romai)

            Marturevw.  The verb marturevw (martureō) originally had the meaning, ��to invoke someone as a witness about something,� esp. the gods,� and then developed into the additional nuance �of an emphatic affirmation that something is so.�[18]  Both of these emphases are seen in the New Testament.  The verb occurs four times in Acts connected with Paul�s oral proclamation.  The emphasis of the word on the idea of �to confirm or attest someth. [sic] on the basis of personal knowledge or belief, bear witness, be a witness�[19] is found in Acts 23:11 as God assures Paul that just as he had �witnessed� at Jerusalem , so he �must witness� at Rome , the verb stressing Paul bearing witness because of his belief. 

The additional emphasis of the verb in the book of Acts, �to affirm in a supportive manner, testify favorably, speak well (of), approve,�[20] is seen in Acts 13:22 when Paul preaches that God testifies that David was a man after His own heart.  God also �was bearing witness to the word of His grace� which was preached through Paul and Barnabas (Acts 14:3).  In a similar manner Paul stood before Agrippa �testifying� (Acts 26:22).

Paul uses this word in his epistles most of the time with the idea of attesting to something, bearing witness, on the basis of personal knowledge or belief.  The intriguing item here is that he does not use it in reference to bearing witness to Christ or His gospel.  In Romans 10:2 Paul bears witness to the ignorant zeal of the Jews.  In 2 Corinthians 8:3 Paul testifies to the generous charity of the Macedonian churches.    In Galatians 4:15 he attests to the concern of the Galatian Christians for him.  In Colossians 4:13 he witnesses to the concern of Epaphras for the Colossian believers.  In 1 Timothy 6:13 Paul writes that Christ Jesus testified well before Pilate.  Only in 1 Corinthians 15:15 does Paul connect the term to his preaching, and there it is in a negative sense:  �Moreover we are even found to be false witnesses of God, because we witnessed against God that He raised Christ, who He did not raise, if in fact the dead are not raised.�

Only in 1 Thessalonians 2:11 does Paul emphasize the nuance of affirming in a supportive manner.  There he writes that the Thessalonians were �witnesses� ( 2:10 ) of his manner of life toward them, and that �you know how we were exhorting and encouraging and imploring (marturovmenoi, marturomenoi, �witnessing�) each one of you as a father would his own children.�

            Martuvromai.  The synonymous verb, martuvromai (marturomai), to bear witness, occurs in Acts 20:26, of Paul�s ministry, where he testifies with solemnity that he is �innocent of the blood of all men.�  In a similar manner Paul solemnly testifies �to every man who receives circumcision, that he is under obligation to keep the whole law� (Gal. 5:3).  Paul has a different emphasis in using this verb in Ephesians 4:17, �This I say, therefore, and affirm�that you walk no longer just as the Gentiles also walk.�  Here the emphasis of the verb is �to urge someth. [sic] as a matter of great importance.�[21]

            Diamartuvromai.  The related verb, diamartuvromai (diamarturomai), to bear witness to, is used six times by Luke describing Paul�s ministry.  In all these occurrences it has the idea of �to make a solemn declaration about the truth of someth. [sic] testify of, bear witness to.�[22]  That solemn declaration includes the fact that �Jesus was the Christ� (Acts 18:5), a declaration �to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ� (Acts 20:21), through �the gospel of the grace of God� (Acts 20:24), whether in Jerusalem or Rome (Acts 23:11), which will bring them into �the kingdom of God� (Acts 28:23).  Through this whole process the Holy Spirit declares that Paul will endure �bonds and afflictions� (Acts 20:23 )

Paul uses diamartuvromai (diamarturomai) four times of his own proclamations.  He uses the verb with a different emphasis than Luke does.   That sense is: �to exhort with authority in matters of extraordinary importance�, solemnly urge, exhort, warn.�[23]  He issues a warning about sexual impurity in 1 Thessalonians 4:6, �that no man transgress and defraud his brother�as we also told you before and solemnly warned you.�  Paul issues a solemn charge to Timothy �in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias� (1 Tim. 5:21 ), and tells Timothy to charge believers solemnly �not to wrangle about words� (2 Tim. 2:14 ).  Paul�s final charge to Timothy (2 Tim. 4:1) is to �preach the word� (4:2).

Nouqetevw

            The modern concept of �nouthetic counseling� borrows its title from the verb nouqetevw (noutheteō), to admonish, to warn, which is directly related to oral ministry in the New Testament.  �Etymologically it means �I put in mind� from tivqhmi [tithēmi] and nou`ς [nous].�[24]

Luke uses this verb once of Paul�s preaching in Acts 20:31, �Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.�  Paul had put them in mind of false teachers ( 20:29 -30).  This work has been described as an �indefatigable exhortation with a view to correction and amendment.�[25]

Paul also uses the verb of his own ministry and of the ministry of others.  Paul�s ministry of writing was done in order �to admonish you as my beloved children� (1 Cor. 4:14 ) and his oral preaching is also designed for the purpose of �admonishing every man� so that they would be �complete in Christ� (Col. 1:28). 

In addition to his own ministry Paul applies the term to the ministry of others.  Paul encourages the Romans that they are �able also to admonish one another� (Rom. 15:14 ), that believers can admonish �one another with psalms and hymns and spiritual songs� (Col. 3:16), that spiritual leaders who �give you instruction� (literally, �admonish you�) should be appreciated (1 Thess. 5:12 ), that believers should �admonish the unruly� (1 Thess. 5:14 ; also 2  Thess. 3:15 ).  The idea of admonition is �to counsel about avoidance or cessation of an improper course of conduct,�[26] to turn from what is wrong and turn to that which is good.

Parakalevw (paravklhsiς)

            Parakalevw.  The verb parakalevw (parakaleō) literally means �to call to one�s side,� and from that concept various nuances of the term developed.  In its common occurrences in ancient Greek, its usages fell into four broad categories:  to call to, to beseech, to exhort, and to comfort.[27]  These general divisions are also seen in the New Testament,[28] although the dividing line between �beseech� and �exhort� is not always clear.  Moo observes that the verb�s �semantic range lies somewhere between �request� and �command��[29]

            Luke uses the verb of Paul�s ministry in the first three categories above.  The initial meaning of �to call to� is found in Acts 28:20, where Paul invites the Jews in Rome to come see him, �For this reason therefore, I requested to see you and to speak with you.� 

The concept of �beseeching� is found in Acts 24:4 where Paul addresses Felix with the words, �But, that I may not weary you any further I beg you to grant us, by your kindness, a brief hearing.�  This concept of beseeching is also seen in Paul�s journey to Rome found in Acts 27.  On board the ship during the storm on the Mediterranean , Paul was beseeching those on the ship to eat (27:33, 34).  Although the NASB translates the verb in both verses with �encourage,� the NIV translation of �urge� better renders the emphasis of the text.

The idea of exhortation is found in three instances in Acts.   In Acts 14:22 Paul�s ministry through the regions of Lystra, Iconium and Antioch is described as �strengthening the souls of the disciples, encouraging them to continue in the faith.�  After Paul and Silas were released from the jail in Philippi , they returned to the believers, �and when they saw the brethren, they encouraged them and departed� ( 16:40 ).  Luke again explains Paul�s ministry as one of exhortation in Acts 20.  After the uproar at Ephesus , Paul met with the believers there, �and when he had exhorted them and taken his leave of them, he departed to go to Macedonia .  And when he had gone through those districts and had given them much exhortation, he came to Greece � (20:1-2).  Only in 14:22 is the specific object of the exhortation identified, and that is �the faith.�

Paul uses parakalevw (parakaleō) of his own ministry numerous times in his epistles.  He does not use it in the general sense of �to call to,� but the other three broad categories all occur in his writings.  The concept of �beseeching� can be identified in several occurrences.  In Romans 16:17 Paul warns believers against false teachers, �I urge you, brethren, keep your eyes on those who cause dissensions.�  Since the Corinthians know the character of those in the household of Stephanas, Paul writes to them, �Now I urge you, brethren�that you also be in subjection to such men� (1 Cor. 16:15 ).  Concerning the restoration to fellowship of a repentant wayward believer, Paul states, �Wherefore I urge you to reaffirm your love for him� (2 Cor. 2:8).  When Paul desires to complete the offering for the needy saints in the Jerusalem church, he asserts, �we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well� (2 Cor. 8:6).  In the same context, Paul �thought it necessary to urge the brethren� to assist in this work (2 Cor. 9:5).  Paul again mentions that he �urged Titus to go� to Corinth as he concludes the letter (2 Cor. 12:18 ). In 1 Corinthians Paul writes that he �encouraged [better, urged] Apollos to return to Corinth , but Apollos declined to go (1 Cor. 16:12 ).  To his friend Philemon, Paul wrote, �for love�s sake I rather appeal to you� (v. 9) and �I appeal to you for my child�Onesimus� (v. 10).  That the verb here has the idea of an appeal is clarified by O�Brien, who correctly observes that �it is expressly distinguished from epitavssw [epitassō], �command,� by means of the ma`llon [mallon], �rather.��[30]  In 2 Corinthians 12:8, the verb has a stronger connotation as Paul considers his thorn in the flesh, concerning which he says, �I entreated the Lord three times that it might depart from me.�

The person involved in the preaching of God�s Word can readily apply principles seen in this verb.  We must urge believers under our care to be aware of false teachers (Rom. 16:17 ), to be in subjection to godly leaders (1 Cor. 16:15 ), and to manifest a forgiving spirit toward the repentant (2 Cor. 2:8).

The nuance of parakalevw (parakaleō) stressing the idea of exhortation also occurs frequently.  On the basis of God�s mercies, which he enunciated in Romans 1-11, Paul asserts, �I urge [better, �exhort�] you therefore, brethren, by the mercies of God, to present your bodies� (Rom. 12:1).  The force of the verb in this verse is that �an exhortation comes with authority, but the authority of a preacher who is the mediator of God�s truth rather than the authority of a superior issuing a command.�[31]  Likewise in Romans 12:8, when speaking of spiritual gifts Paul challenges, �he who exhorts in his exhortation� (using both the verb and the related noun).  This is a case where �the word probably denotes the activity of urging Christians to live out the truth of the gospel.�[32]  In a similar manner, Paul exhorts (NASB, urge) the Roman Christians to pray for him (Rom. 15:30 ).  In a different context, Paul writes to �exhort you, brethren� [that] there be no divisions among you� (1 Cor. 1:10 ).  Lenski observes that �exhort�  is �tactful and brotherly, and yet Paul is not forgetting that he writes as an apostle of Jesus Christ.�[33]  Paul further exhorts the Corinthians as his �beloved children� (NASB admonish) to imitate him in his Christian life (1 Cor. 4:14 , 16).  The full weight of the verb is seen when Paul writes �we are ambassadors for Christ, as though God were entreating through us� (2 Cor. 5:20 ).  Schmitz prefers the translation �exhorting� �since what is at issue is the weight of supreme authority at work in the preacher�s word of admonition.�[34]  Paul further exhorts [NASB urge] the Corinthians �not to receive the grace of God in vain� (2 Cor. 6:1).   Paul gives similar exhortations in: Ephesians 4:1 (�I therefore, the prisoner of the Lord, entreat you to walk in a manner worthy of the calling with which you have been called); Philippians 4:2 (�I urge Euodia and I urge Syntyche to live in harmony in the Lord�); 1 Thessalonians 2:11 (�just as you know how we were exhorting�each one of you� to walk worthy of God�s call); 1 Thessalonians 4:1 (�we request and exhort you in the Lord Jesus� to live moral lives); 1 Thessalonians 4:10 (�we urge you, brethren, to excel still more� to love one another); 1 Thessalonians 5:14 (�we urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men�); 2 Thessalonians 3:12 (the lazy, busybodies �we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread�); 1 Timothy 1:3 (�As I urged you upon my departure for Macedonia, remain on at Ephesus� to give proper instruction); 2 Timothy 2:1 (�I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men�).  In the process of seeking to exhort and encourage others, Paul prays for others that God may �comfort and strengthen your hearts in every good work and word� (2 Thess. 2:17 ).  Hogg and Vine correctly state that here this word �means not merely alleviation of grief, it carries also the thought of encouragement.�[35]

Some difficulty in deciding on the force of the term is encountered at 2 Corinthians 10:1.  On the one hand, it may be that Paul is giving a mere entreaty, an appeal (NASB has urge) to the Corinthians in view of a hostile minority toward him; the idea of an appeal is supported by Paul using the verb �ask� (devomai, deomai) in 10:2.  On the other hand, Paul�s reference to �the meekness and gentleness of Christ� places it in a stronger position than a mere appeal; therefore, the idea of exhort seems more in keeping with the context.  

    The reference to parakalevw (parakaleō) found in 2 Corinthians 13:11 is also problematic.  An interpretive question exists here as to whether the verb has the idea of �comfort� (NASB, �be comforted�), or the idea of an exhortation or admonition (NIV, �listen to my appeal�).  Plummer takes it as an exhortation, asserting that �This might mean �be of good comfort� (AV) or �be comforted� (RV), but more probably it means �be exhorted�, i.e. �listen to my exhortations and entreaties.��[36]  Those exhortations and entreaties have been numerous in the context of the book, and the idea of exhortation fits best in this closing section of the book.

The idea of �comfort� as the meaning of parakalevw (parakaleō) is particularly emphasized in 2 Corinthians 1:3-7.  The verb occurs four times, and its related noun (paravklhsiς, paraklēsis, see next page) appears an additional six times in this section.  It has the dual emphasis in the context of the �consoling help through God�s present and future salvation� along with that consolation which comes from men, �but it is real comfort only because God is finally and essentially the Comforter.�[37] 

It is significant that paravklhsiς [paraklēsis] and swthriva [sōtēria, salvation] are used together here, and that the perseverance of the Corinthians in affliction, in which the consolation is at work, fills the apostle with sure hope for them.  In other words, although the reference is to consoling help through the present salvation of God, this consolation stands in the light of future deliverance.[38]

    Paravklhsiς. The noun paravklhsiς (paraklēsis) occurs once in the book of Acts related to Paul�s ministry ( 13:15 ).  When Paul and his friends reached Pisidian Antioch, the synagogue officials said to them, �Brethren, if you have any word of exhortation for the people, say it.�  To that invitation Paul responded and preached Christ to them.

            Paul uses the noun some twenty times in his letters, many of which relate to the proclamation of God�s word.  His use of the term in Romans 12:8 was noted above.  In Romans 15:4 Paul specifically connects the term to the Old Testament, saying �that through perseverance and the encouragement of the scriptures we might have hope.�  This assurance is then immediately connected to �the God who gives perseverance and encouragement� (15:5).  Another emphasis on the concept of encouragement is found in 2 Thessalonians 2:16, where Christ and the Father have �given us eternal comfort [better �encouragement�] and good hope,� which is connected with the verb in 2:17 (see above).

            Paul�s use of the noun with the idea of �comfort,� in conjunction with the verb, in 2 Corinthians 1:3-7 was commented on above.  He also uses the noun in conjunction with the verb in 2 Corinthians 7:4, 7, 13.

            The noun is used in the sense of beseeching in two occurrences in 2 Corinthians.  In 8:4 the Macedonian churches begged Paul �with much entreaty for the favor of participation in the support of the saints.�  In the same chapter Paul refers to the willingness of Titus to accept �our appeal� ( 8:17 ) to travel to Corinth in order to receive their financial contribution.

            When Paul writes about the subject of unity to the Philippians, he says that if �there is any encouragement in Christ�, make my joy complete by being of the same mind� (Phil. 2:1).  �To understand the term in this context as implying more than just comfort is consistent with other Pauline statements on unity.�[39]  Encouragement is gained in ministry, therefore, as biblical unity of believers is achieved.

            Examining Paul�s use of this term demonstrates that he, and other believers as well, can experience encouragement (including comfort) from both God the Father (1 Cor. 1:3) and from Jesus Christ (Phil. 2:1).  Encouragement can also be gained from the Scriptures ( Rom. 15:4) and through the ministry of other believers (2 Cor. 7:4, 7).

            Paul informs the Thessalonians that he was bold in speaking the gospel (1 Thess. 2:2).  Having said that, Paul then tells them, �our exhortation does not come from error or impurity or by way of deceit� (1 Thess. 2:3), but because he was entrusted with the gospel by God.  Thomas makes a crucial observation concerning this word:

�Appeal� [NIV] hints at the gently persuasive form of Paul�s preaching.  Whether hortatory or consolatory, paraklēsis (�appeal�) always addresses the will in quest of a favorable decision, but the intellect is not excluded.  Persuasion, however, is of various types, both wholesome and otherwise.  Paul and his fellow workers had apparently been accused of appealing on wrong grounds.  The damage from this accusation he is quite anxious to repair.[40]

    In addition to his own ministry of exhortation, Paul challenged Timothy to make this a characteristic of his ministry.  He tells Timothy, �Until I come, give attention to the public reading of Scripture, to exhortation and teaching� (1 Tim. 4:13 ).  The connection between the reading of Scripture, during the church service, and the exhortation is given by Kent , as he observes that it probably was �the customary encouragement of the people to carry out the injunction of the Scripture just read.  This custom had been followed in the synagogues (Acts 13:15 ), and was carried over into the church.�[41]

Parrhsiavzomai (parrhsiva)

            Parrhsiavzomai.  The verb parrhsiavzomai (parrēsiazomai), to speak freely, to speak fearlessly, is used four times by Luke in the book of Acts related to Paul�s preaching.  Paul uses it twice to refer to his own preaching.

            When Paul and Barnabas had �nearly the whole city� (Acts 13:44 ) of Pisidian Antioch assemble to hear them preach, the Jews �began contradicting the things spoken by Paul, and were blaspheming� (13:45).  Paul and Barnabas responded to this verbal opposition as they �spoke out boldly� in response, telling the Jews that, since they had judged themselves �unworthy of eternal life,� Paul and Barnabas were �turning to the Gentiles� (13:46).  In the face of the opposition, this word testifies that Paul and Barnabas �were not terrified by their strife or alarmed by their opposition.�[42]

            Moving on from Antioch to Iconium, Paul and Barnabas again had positive response from �a great multitude� (Acts 14:1), which caused the unbelieving Jews to rise in opposition once more.  Paul and Barnabas responded by spending �a long time there speaking boldly with reliance upon the Lord� (14:3).

            Paul�s ministry in Ephesus is detailed in Acts 19.  There Paul �entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God � (19:8).  This once again led to conflict with the Jews to the point where �he withdrew from them� (19:9).

            Paul�s defense before Agrippa is the final occurrence of this verb in Acts.  Answering the charge of Festus that Paul is �out of [his] mind� and �mad,� Paul replies that he is not insane and that �the king [Agrippa] knows about these matters, and I speak to him also with confidence, since I am persuaded that none of these things escaped his notice� (26:26).  More literally, the verse reads, �to him indeed being bold of speech I speak.�

            In all the references in the book of Acts the same emphasis of the verb is observed: boldness of proclamation before people.  This boldness is particularly poignant since in all cases it occurs in the face of opposition, and in some cases severe opposition.

            This particular verb only occurs twice in Paul�s epistles, although the related noun occurs more frequently.  In Ephesians 6:20, Paul asks for the prayers of the Ephesians for him that he will speak the mystery of the gospel �boldly, as I ought to speak.�  The verb here denotes �freedom to speak with no restraints, hence to speak freely, boldly, fearlessly, or openly.�[43]  In his other use, he looks to the recent past where he and Silvanus and Timothy �had the boldness in our God to speak to you the gospel of God amid much opposition (1 Thess. 2:2).  Bruce astutely observes, �They do not say, �Having been ill-treated at Philippi , we were more circumspect in Thessalonica,� but rather: �we were emboldened in God to preach the gospel there too.��[44]

            Parrhsiva. The noun parrhsiva (parrēsia) occurs in Acts only once related to the preaching of Paul, 28:31.  In that context it has the idea of �openness to the public.�[45]  Concerning this final verse of Acts, Bruce makes a pointed observation:

During this period the gospel was proclaimed freely in Rome through the lips of its chief messenger.  The apologetic value of this fact was considerable.  It is unlikely, Luke means to suggest, that if the gospel were illegal and subversive propaganda, it could have been taught for two years in the heart of the empire without�hindrance, and that by a Roman citizen who had appealed to Caesar and was waiting under guard for his case to be heard.  The authorities must have known what he was doing all that time, and yet they put no obstacle in his way.  On this triumphant note, then, Acts is brought to an end.  The kingdom of God and the story of Jesus are openly proclaimed and taught in Rome itself, under the complacent eye of imperial authority.[46] 

Paul used the noun parrhsiva (parrēsia) eight times in his epistles with various emphases.  In two contexts (Eph. 3:12 ; 1 Tim. 3:13 ), Paul uses the term in relationship to God, and the ability to approach �God with confidence.  He can stand before the Ruler and Judge free and erect, not lowering his head, able to bear his presence.�[47]  In Colossians 2:15 he uses it of the public display Christ made of the spiritual �rulers and authorities� by the triumph of His cross.

In 2 Corinthians 3:12 Paul uses the term related to his ministry �as servants of a new covenant� (3:6).  The emphasis here is that of �speech that conceals nothing and passes over nothing, outspokenness, frankness, plainness.�[48]  The word stresses that Paul is �both courageous and outspoken.  Confident of the reality of God�s dealings with him, and certain of his divine mission, he can face his fellow-men without any fear of the consequences.�[49]

Paul uses the word three times with the forcefulness of �openness to the public, before whom speaking and actions take place.�[50]  In 2 Corinthians 7:4, Paul writes about the Corinthians, �Great is my confidence in you, great is my boasting on your behalf� (2 Cor. 7:4).  He can now speak to others with boldness about them because of the encouraging news Titus brought him concerning their favorable attitude toward Paul (4:6-7).  In Philippians 1:20 Paul affirms that �with all boldness, Christ shall even now, as always, be exalted in my body, whether by life or by death.�  Kent correctly comments that Paul is �thinking in terms of his coming testimony before his imperial judges.  It would not be as easy to give a courageous witness in those circumstances, apart from the help of the Holy Spirit.�[51]

The final two occurrences of the noun in Paul�s letters related to his boldness in association with humans.  In one case Paul argues that he could be bold and order Philemon to do the right thing, to receive Onesimus back, but instead he does not exercise that boldness and appeals to him (Phm. 8-9).  In the other case, however,  Paul requests prayer from the Ephesian believers that he may �make known with boldness the mystery of the gospel� (Eph. 6:19 ), which is reiterated in 6:20 , as noted above.

Systematizing the Results

Numerous emphases can be drawn from systematizing the results of the study of the Greek words used by Luke in reference to Paul�s ministry of proclaiming God�s Word, and by Paul�s use of those words in his writings.  These will be summarized from the study of the Greek words examined, with the focus being on those timeless principles still applicable to preachers today (omitting those which are exclusively to Paul, such as that he personally received his message from Christ, Gal. 1:11).

The ministry of the Word must have a didactic element in it (Acts 20:20 , 27; anaggevllw, anangellō) as it is announced publicly (Acts 26:20; apaggevllw, apangellō) by the proclaimer (Acts 17:18 , kataggeleuvς, katangeleus), who presents the message exactly as given to him as its herald (Acts 9:20 ; 19:13 ; 20:25 ; 28:31; khruvssw, kērussō).  The preaching of God�s Word requires boldness before people, which comes from relying on the Lord (Acts 14:3; parrhsiavzomai, parrēsiazomai), especially in the face of opposition (Acts 13:45 -46; parrhsiavzomai, parrēsiazomai).  This boldness results from the assurance that believers can confidently approach God (Eph. 3:12 ; parrhsiva, parrēsia) and can pray for boldness to speak  the gospel openly (Eph. 6:20 ; parrhsiva, parrēsia), courageously concealing nothing (2 Cor. 3:12 ; parrhsiva, parrēsia).

The proclamation (1) sets forth the Word of God (Acts 13:5; 15:36; 17:13; kataggevllw, katangellō) (Acts 15:35; eujaggelivzw, euangellizō) (2) identifying the person of God (Acts 17:23; kataggevllw, katangellō), (3) who will forgive sins (Acts 13:38; kataggevllw, katangellō), (4) through the way of salvation (Acts 16:17; kataggevllw, katangellō), (5) which is presented in the gospel (1 Cor. 9:14; kataggevllw, katangellō; 1 Thess. 2:9; khruvssw, kērussō), (6) for both Jews and Gentiles (Acts 26:23; kataggevllw, katangellō; Gal. 2:2; khruvssw, kērussō), (7) that gospel being that Jesus is the Christ (Acts 17:3; kataggevllw, katangellō; Acts 18:5; diamartuvromai, diamarturomai), (8) the Son of God (Acts 9:20; khruvssw, kērussō),  (9) who was crucified (1 Cor. 1:17; 2:1; kataggevllw, katangellō; 1 Cor. 1:23; khruvssw, kērussō) and resurrected (Acts 13:32-33; 17:18; 1 Cor. 15:1-4; eujaggelivzw, euangellizō; 1 Cor. 15:11, 12; khruvssw, kērussō), and (10) in Him people can be made complete (Col. 1:28; kataggevllw, katangellō).  God�s message is one of repentance (Acts 20:21 ; diamartuvromai, diamarturomai) and faith ( Rom. 10:8; khruvssw, kērussō), which brings hope (Col. 1:23; khruvssw, kērussō), because it centers in God�s Son (2 Cor. 1:19 ; khruvssw, kērussō).  This gospel must never be altered (Gal. 1:8; eujaggelivzw, euangellizō), and must not be received in vain (2 Cor. 6:1; parakalevw, parakaleō).

To preach the gospel is to present God�s good news with power and authority (eu�aggelivzw, euangellizō).  Preaching the gospel should be a central characteristic of the ministry of God�s Word (Acts 14:7, 15, 21; 16:10 ).

The ministry of God�s Word must also urge believers to live properly (Eph. 4:1; 1 Thess. 2:11 ; parakalevw, parakaleō), which is of great importance (Eph. 4:17 ; martuvromai, marturomai).  Exhorting with authority involves challenging believers to sexual purity (1 Thess. 4:6; diamartuvromai, diamarturomai), to maintaining godly principles in life (1 Tim. 5:21; diamartuvromai, diamarturomai), loving one another (1 Thess. 4:10; parakalevw, parakaleō), and helping the weaker brethren (1 Thess. 5:14; parakalevw, parakaleō), not wrangling about words (2 Tim. 2:14; diamartuvromai, diamarturomai), but preaching God�s Word (2 Tim. 4:1; diamartuvromai, diamarturomai) as a herald (2 Tim. 4:2; khruvssw, kērussō), since God is exhorting through the preacher�s admonition (2 Cor. 5:20; parakalevw, parakaleō).

Presenting God�s Word in ministry also requires admonition to correct and amend errors in life so believers will be complete in Christ (Col. 1:28; nouqetevw, noutheteō).  In doing this the preacher regards his listeners as his beloved children (1 Cor. 4:14 ; nouqetevw, noutheteō).

A crucial element in presenting God�s Word is that of encouragement/exhortation/ comfort.  Preaching should encourage believers to continue in the faith (Acts 14:22; parakalevw, parakaleō), confident that God Himself gives encouragement (Rom. 15:5; paravklhsiς, paraklēsis) through His Scriptures (Rom. 15:4; paravklhsiς, paraklēsis).

 Preaching should exhort believers to complete dedication ( Rom. 12:1; parakalevw, parakaleō), urge them to beware of false teachers (Rom. 16:17; parakalevw, parakaleō), to avoid divisions (1 Cor. 1:10; Phil. 4:2; parakalevw, parakaleō)--since unity of believers gains encouragement (Phil. 2:1; paravklhsiς, paraklēsis)--to be in subjection to godly leaders (1 Cor. 16:15; parakalevw, parakaleō), and to manifest a forgiving spirit toward the repentant (2 Cor. 2:8; parakalevw, parakaleō).  This exhortation is designed to persuade by addressing both the will and the intellect (1 Thess. 2:2, 3; paravklhsiς, paraklēsis) as believers carry out the injunctions of Scripture (1 Tim. 4:13 ; paravklhsiς, paraklēsis).

Believers not only need exhortation, but because of the difficulties of life also need comfort.  God�s present and future salvation is a consolation, which we can experience and share with others (2 Cor. 1:3-7; parakalevw, parakaleō).

Conclusion

This paper provides a first step toward understanding a Pauline theology of preaching.  Focusing on the Greek words connected to the ministry of God�s Word used of Paul and by Paul delineates numerous critical principles applicable to today�s preacher.  Those principles are both instructive and challenging to all who seek to proclaim faithfully the Scriptures.

Future study must focus on specific texts of Scripture in developing Paul�s theology of preaching.  Although some scholars may argue that 1 Corinthians 2:1-5 presents the apostle�s key theological summary of preaching,[52] this perspective is short-sighted and restrictive.  This present paper demonstrates that Paul�s theology of preaching is more extensive than any single passage explicates.  To examine the subject more fully requires a study of Paul�s own sermons as found in Acts,  his expository modeling in the use of Old Testament texts in preaching, and consideration of his additional instructions concerning the proclamation of God�s Word, such as, in his exhortations to the Thessalonians (1 Thess. 2:1-14) and to Timothy (2 Tim. 2:14-26; 3:10-4:5).  As those areas are integrated with the terminology of preaching developed in this paper, a more complete perspective on a Pauline theology of preaching will be reached.  

APPENDIX

 The appendix is available as a separate page here.