The word translated `expound' is ektithemi, literally, `to put out'. The first occurrence of the word is in Acts

7:21, where it speaks of Moses when he was `cast out'. In English, `to expound' is rarely used in this primitive

sense, although Butler in 1678 wrote, `First, he expounded both his pockets', and an Exposition is the name that has

been given to an Exhibition, as in 1868. While what we usually intend by `expound' or `exposition', is the art of

setting forth an argument, a commentary or a detailed explanation, we should remember that in both the Greek and

English words, the primitive meaning is never quite lost sight of.

There are only two other occurrences of ektithemi in the New Testament and they all come in the Acts:

`Peter rehearsed the matter from the beginning, and expounded it by order unto them' (Acts 11:4).

Here the expansion of the act is illuminative. The rehearsal was `from the beginning', while the exposition was `by

order', a word used geographically in Acts 18:23, and so giving a good idea of what exposition involves:

`Aquila and Priscilla ... expounded unto him the way of God more perfectly' (Acts 18:26).

Again, the word akribos, `perfectly', reveals another aspect of the faculty of exposition, in which not only is item

added to item, in order, as did Peter, but there is advance from the lower to the higher, as was the case with Apollos

under this fruitful type of teaching. This was one part of the apostle's method of teaching. There was another,

which supplemented it and made the exposition live. He `testified' (diamarturomai). This is the ordinary word `to

bear witness', marturomai, with dia added, as though to indicate `a thorough witness', dia meaning `through', and in

composition not always so translated, but giving added emphasis.

The Lord had appeared to Paul in a vision and had said:

`As thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome' (Acts 23:11).

Here, in the next occurrence of the word, we find the fulfilment of the promise. `Witness' differs from

`exposition'. It is conceivable that an unbeliever might be able to expose the teaching of the Old Testament

Scriptures concerning their prophetic utterances and the fulfilment of the same. With certain reservations, he may

even be able to compare the `more perfect' way of the gospel with that of the law, but it would be an academic effort

and lifeless; he would not be able to add his personal testimony. Paul not only gave a masterly analysis of the Old

Testament in that characteristic manner of his, `confounded the Jews ... proving that this is (the) very Christ' (Acts

9:22), but he would go over his life from his youth, speak of his conversion, his commission, and of the grace that

had been granted him. He would speak of `The Son of God Who loved me, and gave Himself for me'.

This exposition and testimony was twofold. It was `the kingdom of God', and it was `concerning Jesus'.

Whatever we may think is the meaning of the phrase `the kingdom of God', we must remember that:

(1) It was found in the law of Moses and the Prophets.

(2) It was something most intimately connected with the hope of Israel.

(3) It was also closely associated with the teaching of the Old Testament Scriptures concerning Jesus.

Before we proceed, two or three observations are necessary. Where Matthew uses the term, `The kingdom of

heaven' (as for example in Matt. 3:2; 4:17), Mark uses `the kingdom of God' (Mark. 1:14,15). In Mark 1:15, the

kingdom of God is said to be `at hand' and `the time' is said to be fulfilled.

Turning to the Acts of the Apostles we find that the Lord's teaching in the days after His resurrection is

summarized as, `Speaking of the things pertaining to the kingdom of God' (Acts 1:3), and as a direct outcome of this

teaching (as indicated by the word `therefore' in verse 6), the apostles seize the first opportunity to ask whether the

restoration of the kingdom again to Israel would take place at that time.

Paul had before `disputed and persuaded' concerning the kingdom of God, notably in the synagogue of Ephesus

(Acts 19:8), and summed up his ministry during the Acts as `preaching the kingdom of God', in other words,

`testifying both to the Jews, and also to the Greeks, repentance towards God, and faith toward our Lord Jesus Christ'

and as a declaration to them of `all the counsel of God' (Acts 20:21,25,27).