A number of words are translated `preach' but the two chief are euaggelizo and kerusso. So far as Acts is

concerned, euaggelizo occurs sixteen times, and kerusso eight, but, looking at the New Testament as a whole, the

two words occur almost an equal number of times, so that we must be careful before drawing inferences. The word

used in Acts 28:31 is kerusso, which is allied with kerux, a herald, a word not used in the early epistles of Paul, but

which is found in 1 Timothy 2:7 and 2 Timothy 1:11, where the apostle solemnly asseverates that he was `appointed

a preacher (kerux), and an apostle, and a teacher of the Gentiles'. This is therefore a reason why the `preaching' of

Acts 28:31 should be a `heralding' rather than an `evangelizing', and this harmonizes with the making known of the

new phase of the kingdom of God that included, for the first time, the dispensation of the mystery.

Didasko, `teaching' is one of five Greek words so translated. The other words are: Kataggello, `to teach', but

only so translated once (Acts 16:21). This need not detain us here, for it so obviously means `to announce tidings'

as to need no proof. Katecheo, `to instruct', Matheteuo, `to disciple', and Paideuo, `to chasten' or `train, as a child',

while having their place, would be out of place in Acts 28:31.

Didasko, the word used, is associated with didache and didaskalia, `doctrine', and is used to denote the new

revelation of grace which constitutes the mystery. Specific teaching was necessary on many important subjects.

When the apostle wrote to Timothy: `Thou hast fully known my doctrine' (2 Tim. 3:10), he presupposes that some

definite teaching had been given. The word didaskalos is used in 1 Timothy 2:7 and 2 Timothy 1:11, passages

already referred to in connection with kerux. Paul heralded the kingdom of God, and taught those things which

concern the Lord Jesus Christ.

The nature of his witness in verse 23 necessitated a stress upon the name `Jesus', and, equally, the nature of the

witness of verse 31 necessitated a stress upon the full title, `The Lord Jesus Christ'. The peculiar revelation of the

epistles of the mystery demand emphasis upon the ascension and the seating of Christ at the right hand of God, in

the heavenly places, and consequently the full title of the Saviour is given. Moreover it should never be forgotten

that if we know and teach the distinctive association which Christ holds with any part of the purpose of the ages, we

know and teach the most important part. For example, it would be unintelligible had Paul stressed membership of

the BODY before stressing the HEADSHIP of Christ; he must of necessity `teach' the things that concern the Lord Jesus

Christ first. How could any saved Gentile contemplate a seat in the highest heavens, until and unless he had

received instruction concerning the ascension and seating of the Lord.

The word `concerning' should not be passed over without comment. Peri, the word so translated, means, in

composition, `round about', and it is a splendid conception of teaching, preaching and witness, when Christ is seen

to be at the centre, and that all teaching and preaching revolves around Him. This at least was gloriously true of the

apostle's teaching, for it is not possible to imagine a Pauline epistle without a central and glorious Christ.

The closing words of the Acts are suggestive, `With all confidence, unforbidden'.

Parrhesia is variously translated `openly', `freely', `plainly', as well as `confidence', but there is never absent

from the word the thought of freedom of speech; rhesis means `a speaking'. The words of the A.V., `No man

forbidding him', represents one word in the original - Akolutos. While this is the only occurrence of the word in the

New Testament, the positive form of the verb, koluo, `to forbid' or `to hinder', occurs many times. Paul had been

`forbidden' of the Holy Ghost to preach the word in Asia (Acts 16:6); and admitted to the Roman saints that he had

been `let' in his endeavours to visit them (Rom. 1:13). He had been `forbidden' by the Jews to speak to the Gentiles

(1 Thess. 2:16). Now, Satan hindered no longer (1 Thess. 2:18), for, although we can well believe that the enemy of

all truth had moved the opposition that had eventually led to the curtailment of the bodily liberty of the apostle, upon

the revelation itself, he had not, blessed be God, been able to put bonds. Prison did not hinder the apostle in his

ministry. The Jews had `forbidden' him to speak to the Gentiles, but their enmity had but placed him in a sphere

*

where their hatred was inoperative. He could preach and teach with gyves on his wrist but with liberty in his heart.

Once he had been forbidden of the Holy Ghost to preach the word in Asia, but the Holy Ghost forbade no longer, for

*

gyve = fetter, shackle, or chain.